same pertaineth to a Divine and to the Principall end of Divinity which is Salvation is generally limitted as it were within 2. boundes of places and times for wee must necessatily know and discerne a double estate of man the one in this life while hee is in the way the other after this life when hee shall attayne to the last Gaole eyther of felicity or eternall death In this life wee are wont ought to consider a double estate of man according to the distinction of the works which indeede passe from God to the creatures by an outward and temporall action the one of nature the other of grace that belonging to man as he is naturall as touching himselfe this as hee is to bee advanced by the grace of God aboue his nature and naturall condition The Former State of man in this life which is according to nature ought to bee discerned and distinguished according to the divers condition and consideration of Nature Now the Nature of man is two wayes considered one way according to his Beginning and first Originall condition and creation the other way according to the Change and Corruption which followed after as man fell from his Naturall goodnesse by his owne mutability and fault into the evill of Nature and guilte or sinne wherevpon there ariseth a double Estate of Man in Nature the one of Integrity the other of Corruption OF THE STATE OF Integrity or first Creation of MAN according to the Image of GOD. The Part Confirming CHAP. II. THe State of Integrity or the first creation of man before his Fall is a singular worke of God in Nature whereby hee made man a Reasonable creature being of a compound or double nature according to his Image for his owne glory and the good of Man himselfe The Efficient Cause is Iehovah Elohim The Lord God or God in the Plurality of Persons and Vnity of Essence for there is but one finishing or perfecting of the worke of one Essence though according to the distinction of the persons the order of working is distinct For the Father created by the Sonne through meanes of the power of the Spirite himselfe Now God effected it both by a cōmon consultation will and consent going before a Gen. 1.27 and by a manner of of effecting or creating partly immediate if you respect the soule which God of nothing created by infusing and infused by creating b Gen. 1.7 partly mediate if you respect the body which was brought forth from a matter pre-existent The Matter or Subject of this first estate is humane nature endued with all perfections which in thēselues might befitte for a thing created according to the condition thereof Now whereas wee call it a matter wee vnderstand not onely that which is incorporeall or the corporeal onely but that which is composed and as it were tempered of both for there are two essentiall partes of this Subject or humane nature whereof wee treate the Body and the Soule the truth whereof ought to be discerned and distinguished by their first Beginning Substance and Qualities By their first beginning because the bodies of our first Parents were created of a matter preexistent or having a fore-being eyther neere as the body of Eue of Adams ribbe and the body of Adam of the dust c Gen. 2.7 22. 1. Cor. 15.45 or remote of the 4. Elements which Synecdochically are vnderstoode by the name of earth as being an Element for substance and quantity predominant but the soules were created of nothing by the vertue of Gods infinite power as after the same manner God createth new soules in every body for they are not brought forth from the body d Per traducem by derivation but are brought into the body by creation e Psal 33.14 Zach. 12.1 Heb. 12.9 nor are they forced out by the power of the matter as other living creatures as well perfect as imperfect for they are simple spirites which are neyther divided nor changed nor corrupted By Substance because the bodies are compound substances furnished with diverse Organes or Instruments by which the soules exercise their powers and faculties but the soules are substances both simple and immateriall for being compared to other materiall thinges they consist of no matter and that they haue not any materiall matter their beginning and originall hath taught as also immortall not absolutely by themselues by the Law of nature or composition for God alone being life it selfe is by himselfe immortall but by the grace of God the creator and his divine will which created the same to be such that though it had a beginning yet it should not haue an end f 1. Tim 6.16 Luc. 16.22 23.43 By Qualities because even their bodies had also an incorruptibility not in their owne nature absolutely for everything composed of contraries is corruptible but by Gods grace whereby man was able as touching his body not to die vnlesse through his g Gen. 3.19 Rom. 5.12 Iac. 1.15 owne fault hee had voluntarily brought on himselfe the first and second death also a Bewty so that there was not any Infirmity or deformity but a convenient proportion and a most godly well ordered constitution but the Soules which are humane and as they are so had two principall faculties the vnderstanding and the will according as the obiect of them is two-fold to witte Being and Goodnesse to which faculties as beeing Subalternall all the other are referred For the vnderstanding apprehendeth Being and Truth the vniversall indeede by it selfe but the particular by sense The Will inclineth forward to good which because it is in the things them selues it doth not properly draw and take vnto it the very things but is drawne of them The Forme of this first Estate of man is limitted in the condition and consideration of the Image of God according to which man was created Now we call the Image of God that likenesse whereby man resembleth the nature of his Creator after a convenient manner of his nature partly in the soule properly partly in the body because of the Soule Last of all partly in the whole and entire person by reason of the vnion of both In the Soule whether you respect the Nature thereof and the faculty of substance or the Faculties or lastly the qualities of the habites wherby they are perfected The Substance of the Soule resembleth the Nature of God according to her condition and the measure of the condition for three causes first because as that so this also is one though it cōsist of many faculties as her essentiall partes For of one singular thing there is but one substantiall forme Secondly because as that is so also is this simple spirituall immateriall Simple in respect of the materiall i Act. 17.26 Spirituall in respect of the bodies k Gen. 2 9 Immateriall in respect of Originall l Gen. 2.7 Thirdly as that is so is this also incorporeal
one declared by the effects of both but as concerning the Object are both vniversally all Creatures even the vnreasonable which shall be freed from the servitude of corruption and generally all both Angels and Men and particularly that man of Sinne and Sonne of Perdition Antechrist e Mat. 29.32 1. Thes 4.17 Apoc. 20.12 The Forme is that whole order and proceeding of the most majesticall judgement comprehended in the very preparation both of the Iudge and of the Persons to be judged in the sentēce of the judgement and in the execution of the sentence f Mat. 25.32 1. Thes 4.16.17 The End Supreame is the glory of God himselfe and the accomplishmēt or Christs office Subordinate the iust condemnation of the wicked and the glorious felicity of the faithfull both which the infinitenesse and eternity either of joy or sorrow followeth g 2. Tim. 4 8. Particularly the State of man after this life after the time of that vniversall life resurrection and last judgement is eyther of life or death eternall Life Eternall is the life of glory wherein the Soule ioyned to our body enioyeth God for ever being advanced to the highest toppe and height of her felicity The cause of this life is God to wit the Father the Efficient the Sonne the Meritorious and the holy Ghost the sealing and applying Cause h Ioh. 14 2◠Apo. 21.3 1. Cor. 15.45 Rom. 8.11 The Matter which hath the respect of the Subiect are those good things which neyther eye hath seene nor eare heard nor can the mind of man comprehend i 1. Cor. 15 28. That which is of the Obiect are all the blessed and elect k Apo. 21.3 Mat. 25.24 The Forme is the most perfect knowledge vision and fruition of God himselfe and the exceeding felicity blessednesse of man which accompanieth the same which also consisteth both in the separation and absence of all evill things in the participation and presence of all good things both are both perfect and eternall l Apo. 22.4 Psa 7 15 1. Ioh. 3.2 Psa 16.11 The End is the glory of Gods grace and the glorifying of the elect m Apo. 21.3.5.12.11.17 1. Cor. 15.28 Death Eternall is the vnspeakeable and most miserable condition of the reprobates appointed or decreed of God whereby both their Soule and body are most justly adiudged to eternall punishments The Efficient Cause remote is God the most iust iudge the Instrumentall is Sathan the neerest is Sinne n Mat. 25.41 The Matter which hath the respect of the Subiect are Eternall punishments that which is of the Obiect are the Cursed and the Workers of iniquity o Ioh. 5.29 1. Thes 1 9. The Forme is the perpetuity and the infinitenesse of the punishments in Hell p Apo. 20.15.21.8 Esa 66.24 Mat. 4.42 The End Supreame is the glory of Gods Iustice The Neerest is the iust condemnation and punishment of the wicked OF MANS ESTATE after this Life The Part Confuting Touching the Resurrection I. THe Resurrection in the holy Scripture is two wayes taken Figuratiuely or Properly Figuratiuely eyther by a Metonymy it signifieth immortal life or by a Metaphor eyther a deliverance from danger or the regeneration of the Soules which is a spirituall resurrection and is called the First Properly Resurrection signifieth the quickning of the Bodie which shal be done at the last day which also is called the Second II. THere is one Resurrection Vniversall and Finall which no man shall escape an other Particular or foregoing whereof there are particular examples extant in the Scriptures Of the last Iudgement I. IVdgement in the Scriptures signifieth three things eyther the cause of damnation or an vniversall governement or the very Act eyther of condēnation or Iustification II. THere is a two-fold Iudgement of the Lord Particular or Antecedent When God in this life eyther defendeth his people or represseth the wicked Vniversall being the last which shall be done in the last day of the Resurrection III. THe Sonne is sayde to be the iudge of the world not exclusiuely or oppositely but by an appropriation for that by the Sonne in a visible forme the last iudgement shall be executed IIII. THe Sonne is said to be ignorant of the day of iudgement eyther because he would haue vs to be ignorant thereof or as touching his humane nature which by ordinary and naturall knowledge knoweth nothing of this matter or as touching his state of humility which as touching his voluntary dispensation hee hath taken vpon him Of Life Eternall I. THere are 3. kinds or differences of life there is a life of nature which the Apostle calleth Naturall There is a Life of Grace which the Sons of God alone doe enioy in this world there is a life of Glory which consisteth in the vision of God II. LIfe Eternall is two wayes taken Metonymically both for the way to life and for Christ himselfe Properly for the State of the blessed after this life III. THere is one Vision of God Naturall in the thinges created an other Specular or Symbolicall by resemblances and Signes an other of Faith by the doctrine and doings of Christ an other of Present sight or of glory to come when we shall see God face to face Of Death Eternall DEath is fowre-fold First Corporall which in the Scriptures is also called Temporall and the first death in respect of the wicked Secondly Spirituall and that eyther of the faithfull or vnfaithfull that of the faithfull is three-fold of Sinne which is called Mortification of the Law as it is the power of Sin of the world as the world is dead vnto them The death of the vnfaithfull is that which may be called the death of faith or of the soule Thirdly Eternall which is called the second Fourthly Civill death which of the Lawyers is sayde to be of them which are condemned to death FINIS
By the name of couenant wee vnderstand not that generall earthly and temporarie couenant which God made and keepeth with all created things according to their nature by the free law of his prouidence neither that speciall couenant which hee entred into with our first Parents in that state of integrity a speciall examination or triall of obedience being added as also both the promise of a life supernaturall and the threat of a double death being put therto d Gen. 3 22. the one is of nature vniuersall the other of humane nature limitted by a certaine bound of time and state neither of both are properly pertaining to vs who are to be aduanced from the vniuersall nature and the corruption of particular nature to the communion of supernaturall glory but we vnderstand that couenant which God entred into with man after his fall by his speciall grace which covenant is one onely for as much as there is but one only way of salvation though a variable and divers maner of adminishing the same bee pointed out Wherefore first we must speake concerning the very substance of the covenant Secondly of the Formes therof which diversly it had from the outward maner and circumstances The Covenant then which God entered into with man corrupt is the free disposition of God whereby hee promiseth eternal salvation by the death of his Sonne to the glory of his Grace The Efficient cause of this Covenant is God e Ier. 3â— 31 c. Gal. 4.24 for here is not the disposition of two parties which is wont to presuppose the equalitie of persons and right betweene parties for such a one can never befall betweene God and the creature but it is of God alone who of his meere will stroke that covenant with man whereby hee might bee advanced from his owne nature vnto the communion of Gods grace and glory And the manner of this Efficient cause in the Scriptures is vsually two wayes circumscribed both Generally Immediately as also Particularly and Mediately Generally and Immediately it is the benefite of the Father the Sonne and the holy Ghost But Particularly and mediately it is the benefite of Christ God and man who as hee is the foundation of Election so is hee also of Gods grace in time communicated vpoÌ„ which this covenant is built Å¿ Eph. 13.4 Act. 3.15 The Matter of the covenant is two-folde whereof the one is of the Obiect the other of the Subiect wherein also the parties are to bee considered The Obiect or the matter as they tearme it about or concerning which is two-fold First it is God promising life vnder condition of faith and his worshippe secondly it is man g Stâ—pulaÌ„s covenanting for grace and promising faith and obedience The Subiect or parties of the Covenant doe circumscribe the conditions thereof which are of two sortes the first is of them which are promised of God in the Law and the Gospell the latter of those to the performing wherof man bindeth himselfe promising faith and good works The Forme of the Covenant is a mutuall binding of the parties according to certain conditions of God promising by the death of his Sonne a free Remission of sinnes and everlasting life h Gen. 12.1 â— Ier. 32.40 Of Man promising faith obedience i Gen. 17.1 Mar. 16.16 And in respect of this obligation the manner of the parties is diverse for in respect of God it is his owne free Grace and mercy who bindeth himself to man by his loue and promise in respect of man it is an obligation wholy of right and due The End Generall is a declaration of Gods soveraigne goodnesse mercy and Iustice in our Salvation Particular is mans salvation as farre foorth as faith by it selfe hath respect to mans good though through his owne fault the same bee not alwayes saving vnto him And this is the Substance of the covenant which God made with man after his fall the truth whereof is expressely and perfectly contayned in the olde and new Testament the Law and the Gospell The Manner of administring this covenant was divers according to the difference of the times k Heb. 1.1 wherein a diverse face and forme was put vpon that selfe same substance of the thing The Generall distinction of the times hath two Periods the one of Christ to bee exhibited the other of him already exhibited And that wee may speake of the first euen before Christes comming he administred this covenant diverse wayes according to the manner of the three Ages The first Age was from the time of Adams fall vnto Abraham at which time God expounded no lesse evidently then briefly the whole manner of the covenant in that promise which is extant in the third of Genesis l Gen. 3 15. And this was the Manner of the Promise The second was from Abraham vnto Moses when the promise which hithervnto was proposed vnto all being restrayned to Abraham and his posterity was sealed with Sacraments after that a solemne covenant was added to the promise conditions were layed downe on both sides aswell on Gods behalfe as on mans behalfe And this is properly called the Manner of the Covenant because of the expresse mention of the mutuall obligation m Gen. 7 4 5. c. The third was from Moses vnto Christs comming when God in a more speciall manner disposed declared and confirmed that covenant into the forme of a Testament n Heb. 9 15 16. Of this Testament there are two partes subordinate the one to the other The one Legall and conditionall requiting of man a perfect obedience of the law and vnder condition thereof promising life eternall o Leu. 18.5 Luc. 10.27 which part was as it were a preparation vnto the other according as the Law is the Schoole-master vnto Christ but the other part of that Testament was the Doctrine Evangelicall concerning mans reconciliation with God and his deliverance from his misery by the death of Christ which part was shadowed forth with divers Types and Ceremonies p Exod. 14 20. Heb. 8.8 And this was the Maner of Administring the covenant before Christes comming After Christs birth first at the coÌ„ming of Christ into the flesh afterwards in his administration in the flesh and lastly at his death the old being abrogated hee brought in the new Testament q Heb. 7.17 Heb 9.16 We say abrogated after a sort in respect of both partes of the Testament of the former because God neyther vrgeth nor requireth the manner of perfect obedience of the Law of the latter because the body succeeded the shadowes the truth the figures the thing signified the signes and sacrifices And hence it may bee easily concluded what might bee the difference and agreement of the Law and the Gospell of the old and the new Testament The Agreement is made in the Substance of both for there are no Essentiall but Accidentall differences according to the divers manner of
administration and the tearme or end thereof Of Administration there are two times the present as of this world the future as of the other In this world Christ administreth or ordayneth his church two wayes by Prescription and by Execution of Lawes The Prescription of Lawes is two-fold outward whereby Christ by the Ministery of the Word prescribeth vnto his Subjects Lawes of u Iac. 4.12 Eph. 4.11 1. Cor. 12.18 beleeving and living Inward whereby he moveth by his holy spirite the hearts of the Elect vnto the obedience of his commandements with a feeling of his present grace and a sure hope of his future glory x Ioh. 1.16 Act. 26.18 1 Ioh. 1.3 The Execution is finished in two partes In the gracious distribution of Rewardes and Benefites whereby all corporall and spirituall things necessary for salvation are ministred to the church vnder a certaine condition of the crosse y Ioh. 14 18. Heb. 13.5 Iac. 1.5 and in the just inflicting of punishments whereby he dealeth with the enemies of his church whether they be corporall or spirituall by repressing and restrayning some z Psal 110 Rom. 16.20 but by punishing and vtterly destroying other some a Rom. 7.24 â—5 1. Cor. 5.36 In the other world Christ administreth his church with a perfect consummation both of Rewardes b Rom. 14 7. Apoc. 21.4 1 Cor. 2.9 and punishments c poc â— 2.8 2 Thes 1.6 the Antecedent wherof shall bee the vniversall judgement the consequent Eternity The terme and end of this kingdome in respect of d Oeconomiae the ordering thereof shal bee when the Sonne being about to deliver vp this kingdome of Mediatorshippe to God and the Father shall be subject vnto him who hath made all things subject to himselfe that GOD may bee all in all e 1. Cor 15 28. for hee shall solemnely professe his voluntary subjection towardes God the Father by a singular and glorious yeelding vp of this Oeconomicall Kingdome receyved of him as touching his Person from the Fathers hand And this is the manner of Christs Office according to the speciall kinds thereof Now concerning the parts wee must in few wordes consider Of Christs Office there are two parts or as they are commonly called two Estates of Christ God-man Humiliation and Exaltation for in these that whole dispensation of Salvation and the execution of Christes threefold Office consisteth wherefore looke what is the manner of Christes Office from the Natures in the person or from the person according to both Natures the same also is the manner of his Humiliation and Exaltation Humiliation is that base and voluntary condition of Christ God-man vpon earth whereby hee debased himselfe as touching both Natures that he might both die and by dying satisfie as touching his Divine Nature he debased himselfe both by a voluntary subjection of his Person and by a hiding of his glory and maiesty before men for the time f Phi. 2.7.8 as touching his Humane Nature both by taking vnto him the Infirmity of our Nature and secondly by his most humble Obedience of Life and Death g Esa 53.5 Ioh. 19.34 Exaltation is the condition of Christ God-man whereby hee was advanced into the glory and dignity which was meete or convenient for the person of a Mediator and that according to both natures according to the divine nature by relation or by a divine manifestation of that maiesty which he hid during the time of his abasement h Rom. 1.4 Act. 2.38 according to the humane partly by the deposition of his servile conditioÌ„ and partly by the receiving gifts in body in soule concurring together vnto the perfection and blessednesse of his humane nature aboue all nature i Phil. 3.21 Ephe. 1.20 2. Heb 2.9 Of both states there are proper degrees opposite one to the other Of Humiliation and first of that which is outwarde or of his Submission vnto death there are three degrees death with the curse conjoyned k Gal 3.13 Burial that the truth of his death might bee ratified l Luc. 23 53. Descent into Hell or that voluntary debasement of Christ to suffer and as it were with wrestling to overcome the paines of Hell which Christ chiefly felt in his soule when he was assaulted first with heavinesse afterwardes with the sorrowes of both deaths m Act. 2.24 Eph. 4.4 To these are opposed three degrees of Exaltation Resurrection in which by divine power having subdued death hee raysed vp himselfe vnto life everlasting d Mat. 28.6 1 Cor 13.4 n Ascension whereby through the same power hee verily and visibly translated his body into the Heaven of the blessed o Act. 1.9 Eph. â— 11 sitting at the right hand of the Father whereby Christ was actually endued with all fulnesse both of glory and power p Heb. 1.3 Psal 110.1 1 Cor. 15.25 OF THE OFFICE OF CHRIST The Confuting Part. Distinctions in defence of Christs Office in Generall I. THere is wont to bee a three-folde signification of the Word Office for eyther it importeth an endeavor or deede wherevnto for some man wee are dutifully employed or an action of vertue as Cicero defineth or lastly an action or worke vnto which when a man is appointed he accordingly executeth the same and in this last signification it ought to bee taken when we treat of Christs Office II. IN the Office of Christ three thinges are to bee distinguished Vocation which in person hee had immediately from God Gifts by Vocation which immediately hee receyved in the Humane Nature Administration which was in person according to both Natures which three the outward vnction in the olde Testament signified III CHrist is sayd to be Mediator partly as hee is middle partly as he is mediant middle in Person mediant in Office IIII. OFfice ought to be distinguished either by the Substance thereof or by the manner of execution by substance according to the partes and speciall kindes of it by manner which hath respect both vnto the person to the natures in the person for the agent is one and the action one in respect of the Person yet there are two powers of the Agent and two beginnings of actions in respect of the Natures In Defence of Christs Propheticall Office CHrist is called a Prophet for three respects first in respect of person for hee is the wisedome of the Father not subiectiuely residing in the Father but impressiuely expressing the same in the Person 2. in respect of Office because he hath taught his Church immediately eyther according to eyther nature in the old or according to both in the new Testament 3. In respect of Ministery mediately teaching men by meÌ„ which were called eyther ordinarily or extraordinarily vnto the office of teaching In Defence of his Priestly Office I. THe Worde Sacrifice is taken in Scripture eyther Analogically or properly Analogically or by a certain resemblance it signifieth the duties of Piety
onely concerning the condigne but not so much as concerning the congruent The outward impulsiue cause is Christ God-man both in respect of his merit as also of his efficacy and operation Of his merite because both by obeying and suffering in his life and death he purchased for vs the benefite of Iustification t Esa 83.3 1. Tim. 2.6 1. Ioh 1.7 Rom. 8.30 31. Of this Efficacy because he effectually applyeth this purchased benefit both by offering the same by the preaching of the word conferring it by the inward and effectuall operation of his spirite u Rom. 1.16 2. Cor. 5.19 On mans behalfe that which is is called reductiuely the Efficient cause of the Passiue Iustification is wholy Instrumentall and it is saith by which not for which we are sayde to bee iustified both in respect of her Correlatiue as also in respect of her cōtrary the law and good works Of her Correlatiue because the whole forme of saith as it is justifying consisteth in relation neyther is it sayde to justifie vs as it is a quality but as it is occupied relatiuely in the applying of her Correlatiue u Gal. 3.8 Heb. 2.4 Rom. 1.17 Of her contrary because the good workes which are required in the person of him that is justified are excluded from the merit of Iustification as in the place concerning Earth and Workes shall be spoken more at large x Rom. 5.15 11.6 Ephes 2.8.9 The matter of Iustification which on Gods behalfe is considered actiuely is two fold according as there are two parts of Iustificatjon the Remission of sinnes and the obedjence of Christ For because we y Asiequuti sumus procured vnto our selues both the bond of death and the deprjuation of righteousnesse and life both were needful for our Iustificatjon that both our sinne might bee abolished by Remission that wee might be freed from death which is the wages of sinne and that righteousnesse might bee communicated vnto vs to the end we might attaine vnto life z Dan. 9.24 Gal. 3.13 By the name of Remission of sinnes we vnderstand that gratious act of God whereby hee perfectly forgiueth and remitteth the fault and the punishment for the merit and satisfaction of Christ a 2. Cor. 5.19 Rom. 8.1 4.7 The foundatiō hereof is the righteousnesse of Christ not his Essentiall and Diuine b Esa 42.8 nor yet his habituall which was his originall righteousnesse opposite vnto our originall righteousnesse or spot of nature but his actuall righteousnesse which is the effect of both namely a most perfect obedience performed to the Father both by satisfaction for sin and by fulfilling of the Law For the obedience of Christ is two fold opposite to the double bond of man after his fall actiue for the fault passiue for the punishment or both for both The Actiue obedience is a perfect performance of Gods law which Christ fully and perfectly executed even to the vtmost title c 1. Cor. 1.30 Rom 5.19 2. Cor. 5.21 of the law the necessitie hereof in the worke of our Redemption and Iustification three things doe prooue the Iustice of God the office of a Mediatour and our Salvation The iustice of God for if you eyther respect his nature wherby he is infinitly iust he ought not to saue man but by the same manner of iustice d Prou 17 Exod. 20.5 eyther proper to vs or freely imputed or if we respect his will revealed in the law which is an vnmoueable 〈◊〉 of Iustice he hath prescribed none other way vnto life than obedience The office of Christ the Mediatour for wheras he as our surety was bound by a voluntary dispensation to vndergoe and performe those things which we our selues were necessarily bound to vndergoe and performe it was needfull that he should not onely suffer death for vs but also performe the law because we were bound vnto both e Rom. 8.3 Gal. 4 45. Our Saluation for whereas two things are necessary for the same a freeing from death and a giuing of life it was needfull we should obtaine the one by the purging of sinne and the other by the gift of righteousnesse f Rom. 10 4 Rom. 5 19 20. Hence it is that Christ is said to be the end and presection of the law vnto Saluation to every one that beleeveth and the actuall obedience of Christ whereby we are made just is in the Scripture opposed to the actual disobedience of Adam whereby wee are made sinners g Heb. 10.14 Rom. 4.25 1. Pet. 1.19 1. Ioh. 1.7 Gal. 3.13 Adde further that in the very passiue obedience the actiue neverthelesse doth of right challenge vnto it selfe the chiefty for the suffering doth not simply justifie but as it is the suffering of Christ voluntarily presenting himselfe to God the Father by his Eternall Spirit whervpon the same Christ by offering himselfe as a sacrifice suffered as a Sacrificer performed it The Passiue obedience of Christ is the sacrificing or suffering of Christ very necessary in respect of God of Christ the Mediator and of vs. Of God because his justice must haue beene satisfied by punishment Of Christ because he being our surety ought to haue payde our debt Of vs because it was needefull that we should be freed from death by death h Num. 8.33 The Subiect of this righteousnesse is Christ alone in whom subiectiuely that habituall Iustice is inherent and from whom that both actiue passiue obedience proceeded which wee called actuall righteousnesse The matter of Iustification which is considered Passiuely are men elect i Rom. 5.8 10. Tit. 3.3 Eph. 2.12.13 Of this matter there is commonly had a double notion the one according to Nature the other according to Grace supernaturall according to nature they are sinners and therefore subiect to the accusation and malediction of the law k Rom. 8.30 Eph. 5.30 Ioh. 17 20. according to grace supernatural they are beleevers or ingraffed by faith into Christ The forme of Iustificatiō taken actiuely is a feee imputation of Christs actuall righteousnesse whereby the merits and obedience of Christ are applied vnto vs by vertue of that most strait communion whereby hee is in vs and we in him The forme therfore consisteth in Relation in which the vnity that ariseth thereout hath between both boundes the manner of a forme and consisteth rather in the issuing forth and the habite then in the inherence Hence it is also that Relation is sayde m Non esse eius sed esse ad aliad not to bee his but to be in respect of another Now it is receyved by right of the giving and acceptance of the merites of Christes obedience for this imputed righteousnesse is grace and not nature the communicating of a benefite not a Real or habitual possession of the righteousnesse or substance of Christ Lastly an Imputation not a passible quality inherent in vs. In this Imputation we consider two things the truth
dispensation wherefore they agree in all the causes In the Efficient Cause for there is the same Author even God by his free mercy and the same meritorious cause even the death of Christ r Ier. 31.31 Rom. 9.7 Mar. 1.15 In the Matter for the thinges promised and sealed vp are the same to witte the Grace and Glory of God Å¿ Rom. 4. â—3 Gal. 3. â—6 In the Forme for in general the maner of administring is the same that is the internall communication of the spirite and the externall communication of the word r Gen. 22.18 Psal 2.22 Mat. 28.19 In the End because the end on both sides is life eternall for the scriptures examples and manner do proue that the Fathers in the olde Testament who were partakers of the same promise with vs had no other end Scripture because the very forme of the covenant and the Prophets the Interpreters thereof make mention of life eternall u Gen. 15 8. Psal 116.15 Esa 51.6 Heb. 11.9 Examples for the Author to the Hebrewes doth testifie that Noah Abraham and the rest that were in the same covenaÌ„t atained vnto that end Manner for they abounded both with the same spirit of faith and with the signs of the same signified thing x 2 Co. 4 13. Ier. 15.6 1 Cor. 10.3 The difference is in the manner of administring and in the circumstances of the disposing In the manner of Administration as well on Gods behalfe as on mans behalfe on Gods behalf for both the internall communication of the Spirite and the externall communication of the Doctrine and Signes was farre more evident and effectuall in the New Testament then in the Olde y Act. 15.8 2. Cor. 4.13 Ier 3â— 31 On mans behalfe for they who were in the Olde Testament had but the Image for the truth absent the shadow for the body but they who were vnder the New haue both the present truth and the perfect body z Heb. 10.1 Adde further that they had Mâ—ses for the Mediatour of that covenant but we Christ a Heb. 8.6 12.24 In circumstances both of time and place Of Time the Olde Testament endured vnto the first comming of Christ the New shall endure from the first vnto the second Of Place for the Olde Testament from the time of Abraham was inclosed onely in a corner of the world but the New passed over all the world b Mat. 10.5.6 Eph. 2.2 Rom. 3.24 OF GODS COVEnant The Confuting Part. Distinctions in Defence of the Efficient Cause I. THe wordes Covenant and Testament are d Homonyma Equivocall Covenant signifieth three thinges First that bargaine made by God with man whether it bee the whole or the partes thereof Secondly aswell al the lawes and holy promises taken vniversally as any speciall commaundement whatsoever or promise added to the covenant Thirdly by a Metonymy the bookes wherein the covenants are written downe Likewise also the word Testament doth signifie three thinges First the meaning of our will concerning that thing which wee would haue to be performed after our death as touching our goodes the Grecians call it a disposing 2. according to the vse of Scripture a compact betweene God man the Grecians tearme it a composition 3. By a Metonymy the books or distinct parts of the Bible II. THe word Covenant is taken eyther absolutely or oppositely Absolutely for the free Covenant both old and new Oppositely for the Legall covenant or the Law it selfe and in the first sence wee here take it but taken in the second as the olde Testament is called in the Scripture the Killing Letter and the Ministery of death so the new Testament is also called the ministery of the Spirite and life III. THe Foundation Condition and Cause of the Covenant when they are pronounced of Christ are in matter the same but do differ in manner for he is called the foundatioÌ„ by way of application the Condition as he is to bee applyed and the cause as he is or was applyed IN DEFENCE OF THE MATTER I. THe Conditions of the covenants on mans behalfe are not Essentiall because both Faith and Workes haue but the nature the one of an instrument the other of a Testimony II. THree distinct kindes of promises doe offer themselues vnto vs in the Scriptures the first is the promise of the covenant of Workes wherein is promised eternall life vnder condition of workes proceeding from the powers of nature the second is of the free covenant vnder condition of Faith the third is of particular promises agreeable to the free covenant vnder condition of the works of Grace IN DEFENCE OF THE FORME I. THe Forme of the Couenant consisteth in Relation for the Relate is God the Correlate is Gods people the foundation is the solemne obligation of the thinges referred each to other II. THere are three principall times before the law vnder the law after the law and there are three notable persons as the captaines of those times Abraham Moses Christ they make not three covenants but onely a three-fold manner of administring one Covenant III. WE must make a difference betweene the thinges substantiall of the Covenant and the thinges accessary those were eternall these temporary IIII. THe dividing of the Covenant into the old and new is not of the generall into the speciall but of the Subject into the accidents and diverse adjunctes make not the substance of the thing divers V. THe new Testament is so called because of a double succession the one of persons for Christ succeeded Moses the other of the dispensation for the Evangelicall Dispensation succeeded the Legall OF THE SACRAments in Generall The parte confirming CHAP. XI THe Second ordinary meane of the execution on Gods behalfe are the seales of the Covenant or the Sacramentes Of these wee vsually and duely holde and expound a two-fold manner the one Generall concerning all the other Speciall concerning each one of the Sacraments Now by the Name of Sacrament which is translated from military affaires to Christian vses wee doe not in the largest signification by a Metalepsis vnderstand every mystery or hidden secret of a holy and divine thing in which sence the Gospell the Incarnation of Christ the calling of the Gentiles are wont to bee expounded in Scriptures Neyther in a lesse generall signification by a Catechresis doe wee vnderstand a divine mystery and vnknowne Symbolicall secret or every such thing as signifieth somewhat else beside the shew which is offered vnto the senses such as are Ceremonies Types Parables Signes and Figures all which because they pertaine to divine matters were called of the old Fathers Sacraments but in a more restrained and most proper signification by the name of Sacrament wee vnderstand a Signe of Grace ordayned of God that hee might both seale vp his benefits in vs and consecrate vs to himselfe for ever for in the signification of Sacrament there is a mutuall respect the one on Gods behalfe offering
grace the other on mans behalfe promising thankefulnesse And in this sence is the word Sacrament wont to bee vsed two manner of wayes eyther for the signe onely the thing signified Synecdochically or properly for both or for that whole holy action which commeth together for the full participation of a Sacrament Now Sacraments are called Mysteries not for that they bee the working of miracles but the ceremonies of a secret and spirituall thing or as Augustine speaketh because they are the Signes of thinges being one thing signifying another thing whence it is that they were also called a Symbola Gen 17.10 11. Mat. 28.19 badges and stampes Now a Sacrament is a holy action ordayned of God whereby God as touching his promise sealeth vp his grace in Christ with a fitte agreement of the signes and the things signified b Rom. 4.11 1. Cor. 10.17 and wee testifie our mutuall faith and godlinesse towards him The Efficient Cause is God and Christ the onely Mediatour of God and men c 1 Cor. 11.23 because the Institution of the Sacraments belongeth to the excellent and divine majesty which onely hath right to promise the thing signified and power to apply the same whence sprung that immoueable and golden rule that nothing hath the Nature of a Sacrament Nihil habere rationeÌ„ Sacramenti extra vsum a Deo institutum without the vse ordayned of God Now God effecteth a Sacrament by the word of Institution which added vnto the Element it becommeth a sacrament not by infusion of a new quality but by changing of the vse Of this Word called Sacramentall there are two partes a commaundement and a promise whereof the one sheweth the authority of the sacrament the other the vse and efficacy of the same The Commaundement is that whereby God commaundeth both that the Sacraments should be administred by prescribing the forme of them as also that they be receyved by giving charge for the vse thereof so in the Supper the forme of Institution is prescribed and the vse of the Supper is given in charge the same in Baptisme also d Mat. 28 19. Mar. 16.15 The Promise annexed to the commandement is as it were the power and life of the Sacrament which the Effect necessarily followeth e Mat. 26.26 1. Cor. 11.24 Rom. 6. 2. Pet. 3. so in the Supper there is promise made of the eternal and spirituall nourishment of the soule in Baptisme of the salvation of the souls and the washing away of sinnes And the consideration of this Efficient cause doth circumscribe the whole dignity of a Sacrament wherefore it cannot be that the same is eyther f Tit. 1.25 Eph. 3 17 abated through the faultes of the Ministers or g Rom. 3.3.4 that any thing is detracted from it because of their vnbeliefe which receiue but the signes onely The Matter of the Sacraments is two-fold the one sensible and outward the other intelligible and inward of these the one is commonly called the Signe the other the thing signified or the thing of the signe Now by the name of Signe in generall we vnderstand every thing the vse whereof is put in signifying in which signification there are two sorts of signes some by Augustine called Naturall and some Given Naturall are those which without will or desire to signifie doe cause somewhat else beside themselues by themselues to be knowne as the dawning is a sign of the Sunne to be neare at hand and the smoake of the fire Given are those which depend on the Will of the Institutor whether God or Man for the signes which are of force by the appointment of the Will are eyther of humane or divine Institution Those which are of divine Institution of which onely our speech is in this place are some miraculous some without miracle those haue respect vnto the extraordinary and vnusuall works of God at which the minds of men are greatly astonished of which sort very many signes eyther of divine Doctrine or wrath or grace doe occurre in Scriptures these are familiar and favourable signes of Gods grace whether they be monuments of things past or whether pointing out or signing a thing present or to come or witnessing the certainty of a thing as it were with a sealed stampe thereon or lastly yeelding that thing which is signified and that by the verity of Gods institution and the hidden vertue of the Spirite And such are these Sacramentall Signes not naturall but given that is of God instituted that they might signifie seale and exhibite Of these signes two partes ought to be considered and declared the one Elemental the other Ceremoniall whereof the one respecteth the Substantiall matter the other the action and the Rite The Substantiall matter is all that in the Sacrament which is set a part from common vse by Gods ordinance and appointed for the signifying sealing and exhibiting of inward and spirituall things such as in Baptisme iâ— the Water in the Supper the wine and bread And these Signes remaine in themselues and their owne Essence both as touching the substance and aâ— touching the Essentiall and adherent qualities h Ioh. 1.26 1. Cor. 10.16 11 26. c. Luc. 22.19 The Action is a Ceremony both of the Minister supplying Gods roome of the faithfull receyving as in body â—he outward thing so also in faith the â—nward or signified thing i 1. Cor. 11.3 For of the actions by God in eveâ—y Sacrament prescribed some agree with them of whome they are adminiâ—â—red doing what they doe in the â—ame of Christ and some with the rest â—hat receiue the Sacrament such as are 〈◊〉 Baptisme the sprinkling and dipâ—ing of the Water in the Supper the â—reaking the distributing and receyâ—ing of the bread wine both signes â—omming vnto our outward senses proâ—ose to our mindes other things altogeâ—her spirituall and heavenly that they â—ight bee vnderstood and by faith seaâ—d vp Those other Things that we may exâ—ound that other part of the matter of â—â—e Sacrament are generally all that â—â—ing which Faith applyeth to it selfe vnto salvation Now it doth properly and most neerely apply Christ himselfe who wholy is and ought to be called the matter of the Sacrament k Rom. 6.3 1. Cor. 10.16 Gal. 3.27 in respect both of his person merit and benefites Of his Person because whole Christ is given in every Sacrament both by reason of his Divinity and Humanity although especially mention bee made and respect had of his Humanity in the Institution of the Sacrament both because according to it he is of the same Essence with vs and our brother as also for that in it Christ merited that for vs which the Sacrament sealeth and lastly in that an entrance is given mediately by it vnto this Divinity and Gods Grace Of his Merite because both the truth and profite of Christs death wherby hee purchased life for vs is chiefly offered and confirmed wherevpon the signes
the same Baptisme seeing that the definition as of his Baptisme so also of theirs is the same and both agree in all the causes After the latter manner the Minister is sayde to be the Baptizer or the cause vsing Baptisme Instituted g Mat. 28.19 Heb 5.4 because he administring Baptisme in the name of Christ doth Sacramentally and ministerially seale and conferre the matter of Baptisme Now by the name of Minister wee vnderstand him to whome the Ministery of the word is committed in his lawfull calling for these are Conjuncts To wit the office of teaching the Gospell and administting the Sacraments neyther is it lawfull for a Private man even in the cause of necessity to baptize sith there is no necessity which may compell vs to violat the orders by God prescribed k 1. Cor. 14.34 1. Tim. 2.12 Now the power and dignity of this Ecclesiasticall Ministery dependeth not vpon the quality of the Minister but vpon the power and truth of God who instituteth the same For the Sacraments are true because of the true God whose they they are saith Augustine The Matter of Baptisme is two waies wont to be considered eyther as it maketh Baptisme or as it receyveth the one hath properly the consideration of the partes the other of the subject or object The Matter that maketh Baptisme is two-fold according as there are two partes thereof the one Outward and Visible the other Inward and Spirituall that is properly called the Signe this the thing signified By the name of Signe all that is vnderstoode which is perceyved by the outward senses in the pure and lawfull administration of Baptisme whether it bee the Element or the Action or Rite answerable to Gods Institution The Elementall Signe in Baptisme is the water l Act 10.47 Eph. 5.26 not the oyle not the salt not the spettle because neyther the commandement of Christ nor the examples of the Apostles nor the judgemēt of the ancient Church admit any other substantiall matter in Baptisme besides the Element of water The Signe Ceremonlall which consisteth in the action is a dipping or sprinckling for both is noted by the word Baptisme m Ioh. 3.29 Mat. 3.16 Lue. 11.38 Mar 7.4 bur albeit the Sacramentall Rite in particular circumstances be dispensed and may suffer a moderation according to charity and necessity yet wee worthily reject Exorcismes and consecration of Water both for that they are conjoyned with superstition and especially because they defile and staine the action of Baptisme The Thing signified is twofold the one Generall the other Particular the one is already expounded in the doctrine concerning the Sacraments but the other if you respect the Essentiall signified things of baptisme may fitly bee referred to three heades The first of the bloud of Christ for the Remission of sinnes whereby it commeth to passe that neyther that n Gemina Naturall Impurity nor the fruit thereof that is actuall sins bee imputed vnto vs o Mar. 1.4 Luc. 3.3 Act. 5.8 Act z2 16 Eph. 5.25.26 The other is the Spirituall and diuine power of the same whereby wee are regenerated by the mortifying of the flesh and quickning of the Spirite for these things God requireth according to the forme of the Covenant of all those who are entred by the signe of Covenant p Rom 6 3.4 Tit. 3.5.6 The third is the most strait Vnion and Coniunction we haue with Christ wherby is wrought that wee are made partakers of his person merites and benefits q 1. Cor. 12.13 Gal. 3.27 The Matter receyving Baptisme are they all and alone who probably are reckoned in the Covenant now there are reckoned both the ripe of age who having made an entrance in the Principles of faith comming to the church professe their faith and repentance before men as also Infants who as they are partakers of the communion of the Covenant by the forme and promise added therevnto r Gen. 17.1 so are they likewise of the Communion of the signe seale of the Covenant ſ Gen. 27.12 Leu. 12.3 Adde further First that as they are partakers of Gods promises in Christ and his Church so are they also of the Sacramentall signes which were ordained for the sealing of the promises t Act. 2.38 39. Secondly that as by the power of the Spirite they haue that wholy which is signified so it were wickednesse that they should bee excluded from the partaking of the signes u Gen. 17. 1. Cor. 7.14 Thirdly that as the children of the faithfull ought to bee ingraffed into the Church and to bee discerned from the vnfaithfull so it were needefull they should be partakers of the singe of entrance and the note of differenee x Act. 2.39 Lastly both the Type of Circumcision y Anagoge in the stead whereof this reduction of the one to the other doth plainely shew that Baptisme succeeded z Col. 2.11.12 and the Actions of Christ consecrating children by his blessing and prayers to God his Father a Mat. 13.14.15 as also the examples of the Apostles baptizing whole Families doe aboundantly confirme the baptisme of these The Forme which fashioneth baptisme according to the Essence and Inward nature thereof is an Analogicall and Sacramentall Relation of the Signes and the thing signified in baptisme which Relation chiefly consisteth in signifying sealing and presenting In Signifying for by a most agreeable proportion both the water of baptisme signifieth the bloud of Christ the dipping or sprinckling the death of the old man but the conveying out of the water the life of the new man and lastly the Communion of the baptisme of the faithfull with Christ noteth their most straight vnion with him b Act. 22.16 Eph. 5.26 Tit. 3.5 6 1. Ioh. 1 7 In Sealing because both the verity of the Similitude betweene the Signe and the thing signified is confirmed and the Efficacy of the joyning of both together in the lawfull vse is sealed vp In Presenting c Praebitione or offering because God by baptisme in very deede presenteth those things to faith which are signified in baptisme not by the work done but Sacramentally partly for that hee exhibiteth those things as visible to the minds of the beleevers and partly for that he doth assure vs that That is in very deed performed in the soule which is shewed and promised by the visible Signe d Act. 2 38. Rom. 6.4 Gal. 3.27 But because of this Sacramentall agreement and relation of the Signe the thing it selfe as also of the certainety of the receyving of the thing signified the names properties of the signe and the thing signified are changed by a familiar Metony my of the holy Scripture Hence it is that baptisme is sometime sayde to bee in the Scripture the Lavar of Regeneration or the washing of the New birth and c Tit. 3.56 1. Pet. 3.21 to saue vs. The Endes of Baptisme are of two sortes
Substance Of his Benefits as well those which are conferred vpon vs by Imputation alone as by reall efficacy of his Substance because all the benefites and that quickning power which sustaineth our soules vnto life eternall cannot bee plucked asunder from the body and bloud of Christ to which it inhereth and so from Christ himselfe no more then the Effect can from his cause which containeth it or the quality from the Subject from which it issueth The Form of the Lords Supper which is inward and proper is the ioyning together of the Signes and the thing signified not naturall eyther by a substantiall touching and knittting together or by the vnion of the Accident and Subjects not locall by a neerenes or beeing in of one thing in the other but Relatiue and Sacramentall wholy consisting in this that the same beeing declared according to Gods ordinance by the Sacramentall word the Signes and the thing signified bee one certaine thing not in number not in speciall not in generall but by an Analogy and a reciprocall relation between themselues This conjoyning of the Relation doth chiefly consist in three thinges in the signification the sealing and presenting of the thing signified and sealed In Signification because of the Analogy or similitude of the properties and effects of the signe and the thing signified both in the very Substances and in the singular attributes of the Substance In the Substances because they haue â— great affinity betweene themselues for that as the bread and wine are the most fitte and chiefest Instrument of carnall nourishment so are also the body and bloud of Christ the onely â—nd alone food of the hungry soules wherevpon it is largely declared by S. â—ohn that the Flesh of Christ is meate â—ndeed and that the bloud of Christ is â—tinke indeed which whosoever shal â—ate and drinke hee should never â—unger nor thirst a Ioh. 6.31.32 and it is most vsuall in the Scriptures that the names â—f the Signes and of the thing signified â—re diversly changed by a kinde of Saâ—ramentall speaking b Exod. 12 11. 1. Cor. 5.7 In the singular Attributes of the â—ubstance because both the breaking â—f the bread and the powring of the â—ine into the cuppe doe mystically lay â—nd represent vnto vs before our eyes â—he truth power and efficacy of the â—illing of Christs body and the shedding of his bloud by which to wit he faithfull behold with the eyes of their mind Christ himselfe as it were beaten and broken vpon the Crosse with exceeding great torments and as though dropping clutters of bloud c 1. Cor. 11 14. Esa 53.3 In Sealing because the Bread Wine both are are to be calâ—d the seales or stampes of his body and bloud both for that they confirme the truth of the Similitude betweene the signe and the thing signified and also because they doe most certainely seale the efficacy of the vnion and conjunction of both together in the lawfull vse for we doe not simply and properly consider the Signe and the thing signified as they are things materiall and substantiall but as mysticall things d Entia rat onis and thinges that haue their being of the manner not naturall but of divine ordination seeing that Faith considering the Signes not in their owne nature but in the sacramentall word of Institution vseth them for the sealing of the partaking fruition of the thing signified In the Presenting or offering because that in very deed is offered which by the Signe is figured for the Sacramentall signes are exhibitiue for that by them Christ yeeldeth Ioh. 6.35 and exhibiteth himselfe the heavenly bread vnto our soules Wherefore in the Supper of the Lord things very different earthly and heavenly are proposed and delivered together in time though not together in place There is then no essentiall changing of the signes in this conjunction as if they should eyther by a dissolution bee resolved into their first matter or even into nothing or if by a simple or absolute change or according to substance they should bee converted into the substance of the true body and true bloud of Christ for the substance and nature of the signs being removed or taken away the affinity relation and Analogy of them to the thing signified should perish but it is wholy Sacramentall that is a change of the quality or condition of the vse and end of the Elements The end of the Lords Supper is two-folde Primary and Secondary The Primary is that wee in the lawfull vse of the Signes celebrating the memory of Christs death may bee confirmed both concerning our communion with him and our nourishmeÌ„t in him f Ioh. 6.57 1. Cor. 5.8 1. Cor. 10.17 vnto life eternall The Secondary that it might be a tokeÌ„ of our resurrection and testimony of our thankefulnesse a pledge of our mutuall loue lastly a publicke note or marke of difference and profession This resolution of the Definition by causes three additions or Corollaryes doe follow one of the Presence the other of the Communication the third of Adoration of the Lords body and bloud For the Presence of Christ in the Supper it is needefull that it bee distinguished and considered two waies First according to the verity thereof Then according to the maner of the verity thereof The Verity of Christs presence in the Supper in that the Supper of the Lord is coÌ„sidered not as an earthly actioÌ„ only but as a heavenly is that whereby in his Body and bloud hee is beleeved to be truely and really present in the Supper and that both in respect of the signes and in respect of the Communicants Of the Signes because the body and bloud of Christ are truly present together with the bread and wine the sacramentall signes not in respect of co-existence and place but in a Sacramentall manner in respect whereof this presence in the Schooles is commonly tearmed Relatiue Of the Communicants because Christ is in very deed present in the heartes of them that beleeue even altogether with the same and such a presence as the communion of his body is exhibited vnto them in the Supper g Mat. 18.20 and this presence is Reall yet neyther presence is corporall for by faith as Ambrose sayth Christ is touched not by body Of this Verity there are two grounds The Divine Promise and the Sacramentall Vnion The Promise for sith Christ in the instituting of his Supper hath promised the eating of his body and bloud and therefore also his Presence we must verily beleeue that Christ accomplisheth and performeth what hee hath promised h Mat. 26.26 Mar. 14.22 1. Cor. 19.23 The Sacramentall Vnion for the Essentiall Forme of the Sacraments i that which maketh Consistence requireth that in the Supper the thing signifyed be no lesse certainely conferred then the very present signes are offered The manner of this Verity is not corporall naturall or Locall eyther by a conversion of the whole Substance
doe in the lawfull vse of the Lords Supper but by neyther of both ways is that Popish consecration proved III. OVr Consecration Christs differ not in Substance but in degree for that which is Christs is nothing else but an appointing or dedicating of the bread and wine to the holy and divine vses made by the word of Institution according to his Free will but that which is ours doth all and wholy depend vpon the verity power and ordinance of God not vpon the secret recitall and muttering of wordes IIII. THe will of Christ consecrating is not to bee separated from the Sacramentall manner and Rite of consecration because as the one is the cause Efficient of the consecration so the other also is the materiall and formall cause thereof If you respect the Efficient Christ consecrated it with his will alone if the materiall and formall he consecrated it with the solemne word of Institution and with those Rites of dispensing which hee himselfe vsed commaunded vs to vse V. TO doe this in the Institution of the Supper is not to consecrate the outward signes or symboles but to doe all that which Christ commaunded his Disciples to doe Neyther did Christ vtter these wordes This is my Body to the end hee might consecrate the signes for he vttered them after the blessing breaking of bread but that he might declare vnto his Disciples the manner or nature of the Sacrament VI. THere is no change made in a Sacrament by vertue of the wordes but of the divine Institution and ordinance And that which is made is not made in Substance in quantity or in naturall qualities but in relation onely that is in vse and office Neyther doth eyther the custome of the church proue any other thing which vsed a shewing holding forth of the Eucharist not for adoration but eyther that they might prepare the people to the communion or that thereby out of the offering of private men a certaine part being set aside for the peculiar vse of the Sacrament might be shewed or the costom of the Greeke Fathers who never vsed this Rite of Elevating since the beginning vnto this day VII IT is manifest that those words which were not spoken over the bread or to the bread but to the Disciples communicating were spoken to instruct the people and not to change the breade neyther doe the most auncient Lyturgies gaine-say this which joyne together the wordes of consecration with the whole action of the Lordes Supper or doe the Fathers who when they affirmed that the Eucharist is made by a mystical Prayer by calling on the name of God by solemne blessing by thanksgiving or some certain consecration had no respect to those fiue wordes alone and that they with them would not haue consecrated the bread of the Sacrament by any Substantiall change their owne most evident expositions doe plainely shew In Defence of the Matter constituting the Lordes Supper and first against Concomitancy Bellar. Lib. 4. Cap. 21. I. AN Argument drawne from the hypostatical vnion of God man and that which is naturall of the Flesh and the Soule to concomitancy is of no force because it is one thing to treate of flesh and bloud which are things substantiall and entire partes of humane nature but another thing as they are given vnto vs for meate and drinke according to the voluntary and Testamentall disposition of Christ neither is therefore the Hypostaticall vnion of God and man broken which was not broken in death howsoever the soule and bloud were separated from the body II. THe spirituall eating whereof onely the order of the Text in the Chapter cited sheweth that mention is made ought to bee distinguished from the Sacramentall eating whereof here the question is neyther ought that which is spoken Synecdochically of eating in some places be taken exclusiuely seeing also in other places there is very often mention made of drinking III. FRom false ambiguous and impertinent Principles a false ambiguous and impertinent consequence is drawn Now the first Principle is false for we doe not acknowledge any reall or visible presence of Christs body bloud in the Supper In respect of the signes it is wholy Sacramentall in respect of the thing signified meerely spirituall IIII. THe second Principle is ambiguous because the body and bloud of Christ are two wayes considered one way as they are the partes of Christes humane nature all which being vnable to bee sundered liveth glorious the other as they are represented vnto vs Sacramentally in this action of the Supper to witte as both the body was offered vnto death for vs on the crosse and his bloud out of the body powred forth for the wordes added to the Institution doe plainely testifie that the body and bloud of Christ as things separated in the sacrifice of the Crosse are offered and exhibited vnto vs in the Supper V. THe third Principle is impertinent and different from the question now in hand because wee treate not here eyther of the vniversall presence of Christs Divinity which pertayneth nothing to the speciall kindes for if the adversary vnderstand the presence of nature Christ shall bee aswell any where else as in the Supper because he filleth all things if the presence of grace he affirmeth nothing that is proper to the bread but what pertaineth to all the faithfull or of the Hypostaticall vnion of the two natures in respect wherof notwithstanding we wil never affirm that the Divinity of Christ is with his humanity by a Concomitancy because that were a Nestorian heresie VI. THe Fathers which are cited eyther spake Synecdochically by the body vnderstanding the whole humane nature of Christ as Cyprian Hillarie Ambrose or of the whole person wherof in the Supper we are made partakers as Basil Hierome Chrysostome Origen the Nicene Synode or Sacramentally they vttered that of the signe which is proper to the thing signified as Augustine Cyril both he of Ierusalem and that other of Alexandria VII The body of Christ vnder the shew of bread is Sacramentally offered vnto vs in the Supper as it was crucified and broken and his bloud as it was shed for Christ instituted the Supper for a remembrance of his death and yet is not his carkasse eaten because Christ by his death purchased merite of life for himselfe and his VIII It is one thing to speake of the body bloud of Christ as touching themselues and another thing according to the manner of a Sacrament as touching themselues the bloud of Christ cannot bee plucked from the body that was done once on the Crosse but as touching the nature of a Sacrament they ought distinctly to be considered partly because in the Supper they represent that vnto vs which was once done and partly also because the perfection of our refreshing in Christ is exhibited in the eating of Christes flesh and in the drinking of his bloud IX MIracles are not to be drawne into vse and rule because every