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
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
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
all his posteritie Christ onely excepted 3. Because euery like begets his like in nature and kind which notwithstanding should not haue bene by force of propagatiō but by the appointment of God as it is said afore of originall sinne Whether should the grace of Christ haue ensued that originall righteousnesse Yes certainely for if God in the law doth promise his grace to the children of the godly a Exod 20.6 how much more would he haue pursued Adam his posteritie with that grace if they had stood in godlines What then should they haue bene so confirmed in grace as that they could sinne no more Surely the condition of the children and of the posteritie should not haue bene more perfect and better then the condition of our first parents who were created by the hand of God himselfe but mutably good and this is reserued for the life to come that a man should be without all danger of sinning What is the vse of this doctrine That we should bewaile the losse of our excellent estate in Adam and that we should so much the more eagerly and earnestly by faith imbrace Christ the restorer of the image of God which in time to come shall be immutable What makes against this doctrine of originall iustice 1. The dottage of Flaccus Illyricus who taught that originall iustice and original sin was a substance in Adam not an accident 2. The error of the Papists who maintaine that originall iustice wherewith as they say the first man was made was not his natural condition but a supernaturall gift and that man lost neither free-will nor other gifts of nature but onely supernaturall The eleuenth common Place of mans free will before his fall Is the word Free-will found in the Scriptures NO as neither that Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of it owne power yet neuerthelesse the thing expressed by those words is found in the holy Scriptures wherein in stead of these words they vse the word will What are we to vnderstand by this word Free-will There be some which vnderstand it to be a free facultie to do any thing as well good as euill because in good authors it signifieth a power as in that of Ouid You haue power both of our life and death Te penes arbitrium nostrae vitaeque necisque The Schoole doctors vnderstand by will the iudgement of the minde by free the will it selfe as though free-will should signifie iudgement which being made of the minde the will either chuseth or refuseth But the word free is an adiectiue and not a substantiue and it is an epithite or attribute added to the word will Therefore to speake properly freewill doth not signifie a facultie of doing good or euill or else the libertie of the iudgement but rather facultie of willing or nilling any thing or else the free pleasure of the will which followeth the deliberation of the reason or of the mind and the consultation or a freewil whereby the wil doth either will or not will chuse or refuse those things which be obiected of the mind or vnderstanding and it is not onely of the ends but also of the meanes So Latine authors vse the word will as Cicero in the oration for Sextus Roscius All things are done by the becke and will of God that is Omnia nutu arbitrioque Dei aguntur they be ruled by the will of God Aristotle called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free election of the mind The Greeke fathers more boldly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing power of it selfe for it signifieth a thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masterlesse which is subiect to the power of no other can be let or hindered by none which agreeth to no creature To what things is free-will attributed in the Scriptures It is attributed to God the Creator and to the reasonable creature that is to spirits and man What and of what kind is free-will which is attributed to God spirits and man To God and to the blessed spirits after their confirmation is attributed free-will onely to good which is true libertie as Paul also saith 2. Cor. 3.17 Where the spirit of the Lord is there is libertie Now God himselfe is the spirit and the spirit doth especially raigne in the blessed celestiall spirits 2. To men not regenerate as also to euill spirits is attributed freewill onely to euill and not vnto good too for they are not able to do no not to thinke any good of themselues a Gen. 8.21 2. Corinth 3.5 Ephes ◠1 Which free-will ought rather to be called slauish wil because Christ saith Ioh. 8.34 He that committeth sinne is the seruant of sinne b Rom. 6.17 2. Pet. 2.19 yet it is called freewill vnto euill because euery sinne is voluntary c Iob. 15.16 And the will vnlesse it worke freely were no will but nilling 3. To man regenerate is attributed freewill to good d Phil. 2.13 Heb. 13.21 but onely in part because it consisteth as yet partly of the spirit partly of sinful flesh and it hath not as yet ful perfect and free wil to good which it haue one day in the glorie to come e Rom. 7.15 c. Gal. 5.17 4. To Adam before the fall is attributed freewill which was flexible or mutable as well to good as to euill which difference is especially to be obserued How do you proue this latter Because there was nothing in man inwardly or outwardly wherby he shold be compelled to wil to do either euil or good therefore Ecclesiastes cap. 7.30 God created man right but they to wit Adā and Eue followed many deuises And Syracides or Iesus the son of Syrach God created man frō the beginning and left him to the choice of his owne counsell cap. 15.10.14 Now let vs speake of the powers of freewill How farre forth did the powers of freewill extend themselues in Adam before the fall To performe al those things which did agree vnto his nature For he was able to performe the workes of nature as to eate to drinke to rest to sleepe to walk and political works as to maintaine peace to gouerne a family and religious workes or workes of piety either inward as to loue God to beleeue in God to cal vpon God or outward as the exercises of religion in teaching offring sacrifice c. Did Adam besides these sound faculties stand in need of Gods grace He did whereby namely he might be preserued in that his integritie of nature and might be furthered to those actions Euen a◠a true and liuing vine indued with her natural vertues for the bringing forth of wine hath yet need of the outward help of the raine also of the sun preseruing and mouing her natural powers and furdering her for the effecting of the worke of nature For the proposition of Christ is euerlasting Ioh. 15.5 Without me ye can do nothing And Col. 1.17 Christ is before all things
happen to returne againe which was thought dead The later mariage contracted by meere ignorance shal be dissolued the fault being thus fouÌ„d to haue bin eithers shal not be imputed vnto either of them Doth barrennesse breake off Matrimonie No for that defect is commonly hidden vnknowne God hath often holpen it when as it hath bin couÌ„ted desperate a. 2. Seeing that God giueth children who shutteth openeth the womb according to his own good pleasure he seemeth after a sorr to lay violent hands vpon God who reiecteth the wife giuen him by God because she beareth him no children Is diuorcement to be permitted for offences or for ciuil death as to be condemned to the Gallies or mines or banishment or els perpetuall imprisonmeÌ„t or els by reason of some disease fallen into after the consummation of mariage or for any other the like causes Herein the iudgements of Doctors do differ for some denie DiuorcemeÌ„t for any such cause because god hath said Whom god hath conioyned let no man separate b Mat. 6. but man separateth when he doth it without Gods word But God hath not granted Diuâ—rcement in his word for such causes But this question were superfluous if the magistrate did his dutie for he should cut off such offendors and so should the innocent party be prouided for Now as concerning ciuill death the Canons teach that the wife is to follow the husband either in banishment or imprisonment As touching diseases caught after lawfull mariage the rule is to be obserued Ill accidents are patiently to bee borne in mariage where there is no fault committed But yet Leprosie is wont to be reckoned amongst the causes of Diuorce for seeing there is a law concerning the Leprous that they dwel apart by themselues that it is incurable that the clean person ought not to be infected with that disease yea the law hath also a caution for the children that contagious children be not procreated of infected parents to the certaine destruction of the whole common weale it is very conuenient that the sound person be not compelled to coÌ„pany with the infected yoak-fellow Hitherto belongeth madnesse which breaketh out into manifest and incurable rage which is to be restrained with bonds least they hurt their owne children or wise or else whomsoeuer they can come by Concerning crueltie ill vsage of one toward the other Theodosius his law the Canon law also the iudgement of the best Diuines do permit in such cases after reconciliation hath bin often tryed in vaine and domesticall separation for a time diuorcement to be made least the innocent party being too much broken with griefe attempt some vnlawful thing For patience being too much hurt turneth into furie But let the innocent party c 1 Cor. 10.13 Mat. 19.8 in the meane time make account that he is called to single life in faith craue victorie of him who suffereth not his to be tempted aboue their strength Therefore as Christ accused not but excused Moses for granting Diuorcement for the hardnesse of their hearts so many at this day thinke that the Christian Magistrate is to be excused in helping by diuorcemeÌ„t those who are miserably vniustly tyrannously and cruelly oppressed for they thinke it better for them to liue apart angelically than together diuelishly but yet if both of them doe one rage against another with words or stripes they thinke separation ought so to be made so as that all hope of new mariage againe be taken from them that yet by this meanes whatsoeuer before this be admitted they may bee reconciled Cod. l. 8. de repud But our consistorie laws do very wel appoint to try al means whatsoeuer before this be admitted Wherein they agree with Iustinian who saith Euen as wee forbid the dissolution of mariage without iust cause so we desire to haue those that are oppressed with aduerse necessitie to bee freed with a necessarie though an vnhappie helpe What is to be done thinke you if either of them being become an vngodly Apostate or obstinate heretike endeuour to draw and compell the other into the same Apostacie and impietie or into any other crime Heere the Magistrate is to make diuorcement with the sword according to Gods commaundement That whosoeuer teacheth Apostasie or turning away from the Lord God he should be slaine and so euill might be taken from the midst of the people a Deut. 13 6 VVhat if the Magistrate neglect his dutie Let the Apostles precept bee of force Auoid an Hereticke after once or twice admonition b Tit. 3.16 Luke 14.26 And so also the Atheist Apostate and Blasphemer Also that of our Sauiour If any come vnto me and hateth not his father mother wife c. is not worthy of me And againe If thine eye offend thee plucke it out c Math. 5.29 And againe whosoeuer forsaketh house field or wife c. shall receiue an hundred fold d 19.29 Hath the wife the like right against her husband that he hath against her in suing for diuorcement If you respect the right which the one hath in the others bodie the bond is equall Wherefore e Cor 7 4 in an equall Obligation it is meet that the same right be granted vnto the one as to the other prouided that modestie be obserued which becommeth the woman towards her husband being agent By whome ought the diuorcement to be made By no priuate person or by the innocent partie or of their owne priuate authority for no man may bee iudge in his owne cause but by lawfull Iudges as well Ecclesiasticall as ciuill if they may be had because mariage consisteth of the Diuine f Mat. 18.15 16 17. humane law mixt not rashly but after reconcilement hath beene sought and the cause lawfully knowne and iudged by alleaging and prouing on both sides For Abrahaam did not put away Hugar vpon his owne priuate iudgement but by the manifest commandement of God g Gen. 21.12 What contrarieth this Doctrine The errour of the Romanists who affirme that there may bee a lawfull separation of mariages for the attaining of Euangelicall perfection as they call it expounding that place of Mathew amisse e Mat 19.12 For they are said to castrate themselues for the Kingdome of Heauen which abstaine from mariage and by the gift of God liue continently that they may serue God more freely as if they wanted their virill parts such as is the cutting off the foote hand and the pulling out of the eye Secondly that it may be broken for the profession of a monasticall life yea though one of the maried couple be against it and that only by the Popes authoritie 3. Lastly this is against the peruerse opinion of such which thinke that that law of Moses concerning Diuorce which is Deu. 24.2 ought now to be of force in the Church of Christ The fourteenth common place of the gouernment of the world or Gods
respect Iohn was greater then the Prophets a Luc. 7.26 notwithstanding because he had not yet manifested the power and glory which appeared in the resurrection of Christ therefore Christ denieth that he was equall to the Apostles b Matt. 11.11 but he closely sheweth that he had a middle place betwixt the Prophets the Apostles 3 By Christ himselfe being manifested in the flesh to whom it is properly attributed that he preached the Gospell of the kingdome of God but onely in Iudea At the length by the Apostles by the commaundement of Christ d Mar◠16.15 which thing they performed by their preaching and writing Did not the Patriarchs also and Prophets preach the Gospell and mention it in their writings Although euen from the beginning of the world the ministery of the Gospell was signified to the fathers and the Prophets spoke and wrote of this as Gen. 3.15 The seed of the woman shall breake the head of the Serpent And Gen. 12.3 e Gen. 18 18 22.17 26.3.4 28.14 15 In thy seede shall all nations be blessed Gen. 49.10 Silo that is Christ the seed of the woman borne of her womhe without the operation of man shall come when the scepter and kingly dignitie is taken from Iudah Deut. 18.15 God there repeateth and illustrateth the promise of the Gospell f Psal 2.6.8 8.6 45.8 110.1 4. c Isa 7.14 Behold a virgine shall beare a sonne and shall call his name Immanuell that is God with vs because the word was made flesh Iohn 1.24 And the whole 35 Chapter containeth an Euangelical Sermon concerning the death of Christ and the fruits thereof Notwithstanding that which they preached was rather the promises of the Gospell then the Gospell it selfe seeing they prophecied of a thing to come but did not declare and publish the thing alreadie exhibited and performed Gal. 3.16 To Abraham and his seed were the promises made Therefore the Apostle speaketh thus Rom. 1.1 Set a part to the Gospell of God namely to preach it which he had promised before by his prophets in the holy scriptures If it were promised therefore it was not alreadie then exhibited And 1. Pet. 1.10 Of which saluation the Prophets haue enquired and searched forth who haue prophecied of the grace which was to come vpon vs. But at length the Apostles did publish it being exhibited whereupon sometimes they call it their owne Gospell Rom. 2 16. God shall iudge the secrets of men by Christ Iesus according to my Gospell and 2. Cor. 4.3 But if our Gospell be hidden c. By these speaches they shew themselues the preachers not the authors of it Was there therefore one and the same Gospell from the beginning of the world or one and the same way to obtaine saluation common to all men in all times It was alwaies one for Heb. 11.4 Abell by faith receiued that testimonie that he was iust before God Rom. 4.3 Abraham beleeued God and it was imputed vnto him for righteousnesse Gen. 15.16 and Acts. 10.43 To Christ doe all the prophets beare witnesse that whosoeuer beleeueth in him shall receiue remission of sinnes by his name Hebr. 13.8 Iesus is the same yester day and to day and for euer Therefore Reuel 13.8 he is called the Lambe which was slaine from the beginning of the world which is to be vnderstood not in deede and actually but in efficacie Is there then no difference betwixt our doctrine and theirs who liued vnder the law None in regard of the substāce but much in regard of the maner of dispensation For to them it was reuealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.1 Many waies and in diuers manners and therefore more obscurely and by parts and as it were by diuers degrees and in diuers mannes and when the day drew nearer the doctrine of free reconciliation in the Messiah was more cleerely reuealed Againe where as the auncients did touch it sparingly we haue receiued a more full enioying thereof Therefore Christ extolling the measure of grace whereby we excell the Iewes saith to his disciples Mat. 13.16.17 Blessed are the eyes which see that which you see blessed are the eares which heare those things which you heare for many Kings and Prophets haue wished for this thing and haue not obtained it In a word they beleeued in a Messiah to come we in him that is come alreadie What is the matter of the Gospell or the subiect where about it is employed Christ who died for our sinnes and rose againe for our iustification Rom. 4.25 For concerning him is the Gospell and him onely it doth preach Rom. 1.3 The Gospell which he promised concerning his sonne For which cause it is called the Gospell of Iesus Christ a Marc. 1.6 the testimonie of Christ b 1 Cor. 1.6 also the word of the crosse c v. 18 because it is a preaching of Christ crucified And in the 22 verse The Iewes aske a signe and the Grecians wisedome but we preach Christ the power of God and the wisedome of God What is the subiect to whom the Gospell belongeth Christ teacheth vs Marke 16.15 Goe ye into all the world and preach the Gospell to euerie creature that is not to euerie particular man but to all nations at Mathew expoundeth it chap. 26.13 and 28.19 and Luke 24.47 by whith it is signified that in the Gospell is neither Iew nor Grecian bound nor free male nor female but all are one in Christ Iesus Hereupon it is called the Gospell of the vncircumcision Gal. 2.7 metonymically and the Gospell of the Circumcision which was to be preached by Paule amongest the Gentiles and by Peter amongst the Iewes But the vertue and efficacie of the Gospell or of the promises of the Gospell belong onely to them who beleeue and are elected according to the testimony of Christ Iohn 17.9 I pray not for the world saith he but for those which thou hast giuen me because they are thine Neither doth Christ therefore mocke any man seeing all the fault is in the reprobate whose owne conscience doth conuict them of voluntarie contumacie What is the end of the Gospell To propound and apply vnto vs who are found guiltie by the law the grace and mercie of God promised by faith in Christ or to promise vnto vs the forgiuenes of our sins and our iustification before God in Christ alone and by the meere mercie of God d Rom. 3.23 24. 1 Pet. 1.9 VVhat are the effects of the Gospell 1 To create faith wherupō it is called the word of faith b 2 Cor. 5.19 1. Tim 4.6 2 To minister vnto vs the spirit therefore it is called the Ministery of the spirit because it hath the power of the spirit ioined with it c 2 Cor. 3.8 4 To regenerate for which cause it is termed the good seed d Mat 13.37 5 By preaching of the remission of sinnes and all good things in Christ to comfort
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
ignominiously punished that hence it may appeare he was despised of men and full of sorrowes according to Esais Prophecie cha 53.3 3. He is crucified Gal. 3.13 then which punishment there was at that time none more grieuous ignominious for as it is to be gatherd out of Ps 22.17 the words of Thomas Iohn 20.25 they being strongly stretched vpon the crosse were fastned vnto it with nailes driueÌ„ through their haÌ„ds feet afterwards being set vpright on high they ended their life in the horrible torments of all their nerues whole body also the death of the crosse was most abhominable pronounced accursed by gods own mouth b Deut 21 23. This curse would the son of god vndergo therby to free vs froÌ„ the curse we had deserued that it might appeaer that sin was most abhominable for which god would haue his son vndergo such punishment that euen as death by a tree entred into the world eueÌ„ so by a tree of the crosse it might be takeÌ„ out of the world To conclud that the truth might bee answerable to the figure for euen as the sacrifice was lifted vpon the Altar and offered c Lev. 1.9.13 Deut 2-27 so Christ was lifted vp from the earth into the ayre being hanged and killed vpon the Crosse because he must ouercome the powers of the aire Ephes 2.2 Also Iohn 3. 14. And as Moses lift vp the Serpent in the wildernesse so must the son of man be lift vp that whosoeuer beleeueth in him should not perish but liue for euer He suffereth betwixt two the eues as a captaine of theeues that the Scripture might bee fulfilled Esa 53.13 He was committed among the transgressors and praied for sinners that he might suffer the punishment which we had deserued and might the second time make vs equall with the Angels in the kingdome of his father by the merit of which punishment hee also sanctified the infamous places appointed for punishment of malefactors as also the punishmeÌ„ts themselues of malefactors least any man should think that the infamie of them should be any hindrance before God to them which beleeue in him or that they could bee any impediment to mans saluation He was crucified with his hands spread abroad that with the one he might call and inuite the Iewes with the other the Gentiles vnto him offering them his merit and likewise as one that should become iudged of all men should set some on his right hand some on the left 6. He hangeth aliue vpon the crosse three whole houres namely from the sixt houre to the ninth that is froÌ„ twelue of the clock after our count til three in the afternoone Which great ignominy of Christ is the reward of our arrogancie and also our greatest glory prize before God by which all our iniquitie is put away Therfore Paul Gal. 6.4 saith God forbid that I should glory in anie thing but in the crosse of our Lord Iesus Christ 7. He hangeth naked that he might make satisfaction for the sin of our first parents who were disrobed spoyled of the garment of innocency also that he might cloath vs with his innocency glory immortality that he might enrich vs by his pouerty to conclude that such as the first man was dwelling in Paradise such might be the second man at his entrance into Paradise Also lots were cast vpon his garments which thing was also foretold Psal 22.19 that we might beleeue the euents of things shewing vs that this was he which should come 8. He feeleth thirst corporally coÌ„ming through the anguish and bitternesse of his griefe through the sense of Gods wrath as also spiritually through a most ardent desire of our saluation 9 In steed of Hippocras or some pretious wine that was wont to be giuen to them who were condemned to die that thereby they might be comforted Prouerb 31 6.7 he is made to drinke a most bitter drinke of vineger and gall mixed together that in him might be fulfilled that which long before was foretold by Dauid Psal 69.22 And that the second Adam might suffer punishment for that sweete iuyce which the first Adam sucked out of the forbidden apple 10 Men of all conditions reuile him the common people the Priests and Scribes the theefe vpon the crosse the souldiers scoffe at his prayers and wrest them to a verie wicked sense as though forsaking God he asked helpe of the creatures 11. He dieth else would the crucifying haue done no good vnlesse the soule had beene pulled away from the bodie because God had said In dying thou shalt die the death Gen. 2.17 12. His side is thrust through with a speare out of which ranne bloud by which the Church springeth and is quickned euen as Eua was formed out of Adams side and water wherewith the Church being new born is washed And from this wound as from a fountaine of life springeth the saluation of the Church comfort and expiation of all sins satisfaction and that washing or purifying which behooued to be done with the bloud is vnderstood to be now accomplished for without the shedding of bloud there is no remission of sinnes Heb. 9.22 Also by this wound the death of Christ was made manifest and certaine for the water which issued out of that wound of his side shewed that the weapon entered euen into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely that skinne which being full of water encloseth the hart which being wounded it is necessarie that euerie creature so wounded should forthwith die At what time was he crucified At the feast of the Passeouer that he might shew himselfe truly to be that Pascall Lambe which was slayne for the sinnes of the world As the soule of Christ was separated from his bodie for the space of three daies was the Godhead likewise separated from them both or was the Godhead ioyned with the soule and seuered fâ—om the bodie Neyther saith Damascenus For the Godhead remayned vnseparable from both de Orthod fide and that which the word once tooke vpon him neuer afterwards left But how could it be that the diuine nature should continue vnited to the soule which was in Paradise and the bodie which was in the earth The diuine nature of the Sonne because it is both infinite and present in all places remained whole and vndeuided vnited to both together that is as well to the soule of Christ which was in Paradise as to the bodie which lay liueles in the earth For seeing the nature of God is most simple and so not to be parted or diuided God is not to be said to haue one part in heauen and an other in earth but he is whole in heauen and whole in earth not at seuerall times and by succession but both together which thing no created nature can doe Hence commeth the saying of Augustine It is proper to the whole Trinitie to be whole euerie where in spaces of places not diuided
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
beleeuers 1. Cor. 3.16 6.19 but that they be suffered to rest as in a soft bed My flesh shall rest in hope saith the Prophet Psal 16.9 Is it needfull to bring againe into vse the Iewes fashion of embalming bodies No because vnto Christians to whom hath appeared the most cleere light of trueth their faith and beleefe of the resurrection ought to be more certaine then that it is expedient to confirme it by needlesse rites But concerning that which Christ saith Math. 26.10 to his Disciples of the womans deed she hath done a good worke in mee he doth not allow of this as an ordinarie worship but because of the cricumstance because by this signe he would testifie that the Sepulchre should be odoriferous and of sweet sauours Doth the buriall of Chrst belong to the state of the exinanition or of the exaltation of Christ To both for it was a part of his punishment and miserie when his bodie no lesse then a nother carkasse was cast into the earth Againe it was a part and beginning of his glorie in that he was honourably buried by the chiefe of the Iewes and the beginning of his victorie for so much as his bodie felt no corruption as it was foretold Psal 16.10 Act. 2.27 although it lay in the graue without life and without any embalming Whereupon it is said Esai 53.9 His graue was with the rich or it was glorious VVhat is opposite to this buriall The cosenage of these deceiuers who superstitiously and foolishly shew a linnen cloath to be worshipped in which the whole bodie is painted Which also they sottishly call Sudarium a napkin whereas according to the Iewes fashion the head alone was seuerally wound in a napkin or veile but the bodie was accustomed to be wrapped with linnens or bands Iohn 11.44 Then he that was dead came forth bound hand and foote with bands and his face was bound in a napkin 2 The superstition of the Papists who consecrate graues with frankincence holy water other trumperie which graues Christ himselfe sanctified they also thinke that the saluation of soules is furthered by superstitious rites of exequies candels procession with a crosse caried before funerall verses and songs doles of flesh bread wine money and other things by funerall suppers by white and blacke vestments and to conclude by Masses Their deuise also it is that the place of burial should be nere the Churches and in the Churches themselues neere the high Altar for superstition gains sake that they might exact tribute euē of the dead might make a gain of smoak iangling of bels sprinkling of water 3 Their pride who either build tombes which thing Esay long age accused in Sobna cha 22.15 17. also do hang vp their armes in them to be seene as though they still desired euen afterdeath to carie about with them the terror which men of war haue or else they are wrapped wound in costly cloathes to no purpose and with hinderance of their almes to the poore in which cloths they may make thēselues braue for the worms against those testimonies of scripture Iob. 1 21. Naked I came forth of my mothers womb and naked also shall I returne thither 1. Tim. 6.7 For we brought nothing into the world and it is certaine that we can carie nothing out 1. Cor 15.43 The bodie is sowen in dishonour it ariseth againe in glorie To this purpose is the saying of Ambrose in his Sermon To what purpose is the brauerie of Sepulchres they are rather losse vnto the liuing then any benefit vnto the dead 4 The immoderate mourning of some who shew themselues eyther to doubt of the saluation of the dead or to despaire of Gods helpe contrarie to the serious admonition of the Apostle 1. Thess 4.13 5 That fained imagination of the Gentiles who thought that those soules whose bodies lay vnburied did wander vp down in Virgil fondly writeth of Palinurus and other his partakers in shipwracke 6 Their crueltie who cast the bodies of the dead to wild beasts to be torne in peeces or through negligence defraud them of the honour of buriall or shew their crueltie vpon their bones or ashes 7 Those false Nicodemes who abuse the examples of Ioseph and Nicodemus to couer and cherish the cowardnesse of the flesh and are not bettered by them that they may shew the strength of their faith what time God requireth their endeuour The fiue and twentieth common Place Of Christs descending into hell VVas the article of Christs descending to hell alwaies ioyned with the rest of the Creed RVfinus vpon the Creed Lib de Resurrect carnis In symbolo Serm. 115. who is commonly reckoned amongst Cyprians works doth testifie that in times past it was not expressed in the Creed of the Roman Church and that it was not vsed neither in the Greeke Churches Notwithstanding Tertullian doth plainely confesse the descension of Christ into hell as also Athanasius Augustine and other of the Fathers Psal 16.10 Isai 53.8 Act. 2.24 Heb. 5.7 ephes 4.9 But it is especially confirmed by testimonies of Scripture a and the whole Church in all countries doth at this day with great consent acknowledge and confesse that article And Rufinus himselfe doth manifestly set downe this article and allow of it Neyther was it to be omitted seeing it is of great force to giue vs full assurance of our redemption and doth minister great comfort to the godly What doth the word Infernus which is commonly translated hell signifie in Scriptures 1 The graue and that properly b Gens 42.38 Psa 6.6 For in death there is no remembrance of thee in the graue who shall praise thee 2 That horrible place which is appointed for the punishment of the reprobate Num 16.30 It is written of Core and those of his conspiracie that they went downe aliue into hell Luke 10.15 And thou Capernaum which art exalted to heauen shalt be thrust downe to hell And Cap. 16.23 The rich man also died and was buried and being in hell in torments he lift vp his eyes and saw Abraham a farre off Lib. de anima cap. 35. and Lazarus in his bosome Tertullian By hell we vnderstand not an open hollow place neyther some sinke in the world lying open to heauen but a vast and deepe pit and a depth hid in the verie bowels of the earth This place the Greeks do call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a darke place for the word is compounded of the priuatiue particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to see because all things are there darke so as no light may be seene 3 The torments pains of hell that is the terror torments of the soule such as the damned feele in hell 1. Sam. 2.6 The Lord bringeth downe to the graue and raiseth vp c. and Psal 18.8 The sorrowes of the graue compassed me about Psal 16.3 VVhen the sorrowes of death
compassed me and the griefes of the graue caught mee when I found trouble and sorrow 4 According to some mens interpretation it signifieth the generall state and condition of the dead whether the good estate of the aged or the euill of the wicked 5 In others iudgement it signifieth the extreemest degree of humiliation What signifieth the word Descending 1 It properly signifieth a motion from a high place to a lower 2 By a tropicall speech it signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the descending of Christ or the last degree of his humiliation â—s Ephes 4.10 He that descended that is he that made himselfe base and of no reputation and taking vpon himselfe the forme of a seruant subiected himselfe to the miserable condition of this earthly life he is euen the same that ascended aboue all heauens What therfore is the meaning of this article He descended into hell It is diuers accordingly as the simple words are taken in diuers significations What is the first The first interpretation is of them that thinke these words are added for better explanation sake against the heresie of the Valentinians and that no other thing is heereby meant then that Christ was truly dead and laid in his graue as other men who haue beene dead and buried VVhat thinke you of this exposition That it is too sleight and trifling because it is not likely that the buriall of Christ being declared in plaine words should be deliuered in a more obscure forme of speech neither doth such a repâ—tition of the same thing befit such a briefe and compendious rehearsall of the chiefe heads of our faith What is the second It is Hieromes and the Papists who thinke that Christs soule being separated from the bodie came to a certaine place which they call Limbus patrum to wit the vpper part or an vpper roome as it were of hell in which there are no punishments but onely a depriuation of a better and more perfect good In which place they say the Spirits of the faithfull fathers did remaine before Christs incarnation from whence afterwards the soule of Christ comming thither in deed did bring them with himselfe into heauen Which thing they go about to confirme out of Mathew 27.52 Many besides of the Saints rose againe either with Christ or after him and 1. Pet. 3.19 By which also he went and preached vnto the spirits which are in prison and 4.6 for vnto this purpose also was the Gospell preached vnto the dead Doe you like this opinion No 1 for such a place cannot be proued by any testimonie of Scripture 2 Because we read that not all the Saints bodies but some only rose againe with Christ to testifie the power of Christs resurrection whereby life is restored to vs. 3 The place 1. Pet. 3.16 Is manifestly to be vnderstood concerning Christs spirit which preached repeÌ„tance by the mouth of Noah to the disobedient and wicked and the place in the fourth Chapter is to be vnderstood of the Gospell which was preached to them which were dead in former times that is which were indeed aliue when they were preached vnto but were dead at what time this was spoken of them Also because this opinion doth not a little detract from the power of Christs sacrifice the price whereof is infinite and extendeth it selfe vnto all times according to that which was said Apoc. 13.8 The Lambe was slaine from the beginning of the world Therefore Abraham was deliuered from hell by the merit of Christs sacrifice no lesse then Paule or any one of the godly that died after Christ was giuen for our redemption What is the third opinion The third is of them who thinke that Christ did indeed descend into the place of hell But this opinion is diuided three waies For some there are who say that the soule of Christ did go downe thither whilest his bodie lay in the graue that there it might suffer for the soules of men Which opinion is by three reasons confuted 1 Because the bloud of Christ is a most perfect expiation for all the world a Iohn 1.7 2 It is confuted by Christs saying vpon the crosse It is finished Ioh. 19.30 Therefore he had no more to suffer when as death made an end of his torments 3 Because Christ endured horrible torments in his soule whilest it was yet in his bodie as is manifest by that terrible crying My God my God c. Mat. 27.46 which shooke both heauen earth 2 Others say that the soule of Christ descended into hell not that it might suffer any thing there but that as in his bodie he had preached vpon earth the Gospell to them who were liuing so being dead he might in his spirit preach the Gospell to them in hell which opinion commeth neere to the second of those formerly repeated by vs. But to what purpose had this beene seeing after death there is no place left for preaching and repentance Moreouer he commended his spirit into the hands of his father and said vnto the theefe This day shalt thou be with me in Paradise where vndoubtedly there is no hell Luke 23.43.46 3 The fathers for the most part of them do labour to shew that in the very earthquake momët of his resurrectioÌ„ Christ did preseâ—t himself aliue to theÌ„ in hell shewed himselfe not so much in wordes as in deede conquerour of death and of the Prince of darknesse and that Sathan had no more power ouer the elect and that hee had a name giuen him aboue all names that at the name of Iesus euerie knee should bow both of things in heauen and things in the earth and things vnder the earth Phil. 2.10 For this cause Augustine saith thus The whole Sonne was with the Father the whole Sonne in the wombe of the virgin the whole in heauen the whole in the earth the whole on the Crosse and the whole in Hell VVhat thinke you of this iudgement of the Fathers I dare not condemne it seeing it is not against the holy Scriptures and hath in it no absurditie And the consent of Fathers when as it manifestly doth not disagree with the Scriptures is not lightly to be accounted of Yea more this opinion may seeme probable to be gathered out of the Apostles words Ephes 4.9 Now that he ascended aboue all heauens what is it else but that hee had also descended first into the lowest parts of the earth For here there is a manifest opposition betwixt aboue all heauens and the lowest part of the earth But the first is taken according to the letter therefore also the second as it seemeth must be vnderstood according to the letter but there is no part of the earth lower then hell which is the place of the damned Although others by the lowest parts vnderstand simply the whole earth which is the lowest part of the world into which Christ descended and liued in it for many yeares What is the fourth opinion Of them who saie that
calleth vnto him he heareth him 3 Of them that crie vnto him a Psal 107.13 of the repentant b â—say 1.17 but yet faithfull which do call vpon him with a liuely faith Psal 145.19 he will fulfill the desire of them that feare him For the promise is most sure Psa 50.15 I will deliuer thee And Christ saith binding it with an oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for confirmation of things to be said and for the assurance of the hearers saith Basil Verily verily I say vnto you what soeuer ye shall aske the father in my name he wil giue it you Ioh. 16.23 But because they who pray oftentimes obtaine not that which they aske is the praier in vaine or God to be said not to heare In no wise because God sometime denyeth the things asked not because he despiseth our prayers but because those things which we aske are not profitable for vs. Hitherto belongeth that of Iames 4. vers 3. ye aske and receiue not because ye aske amisse that ye might consume it on your lustes Wherupon Augustine saith Saepe non exaudit ad voluntatem vt exaudiat ad salutem That is oftentimes he heareth not according to our wil that he may heare for our safetie In like manner he saith Si non dat ad horam exercet quaerentem sed non contemnit petentem That is if he giueth not after a while he doth exercise him that seeketh but despiseth not him that asketh And god deferreth to giue those things which he will giue 1 That he may trye his owne 2 That he may the more kindle their faith 3 That he may make his gifts more acceptable 4 Least the thing soone giuen should be of little account 5 That we may keepe the things giuen in his feare 6 That wee may be inflamed more and more vvith a desire of praying So he doth heare vvhiles he seemeth not to heare But there is besides with God a double manner of hearing outvvard and invvard for sometime outwardly he sheweth manifest help after which maner he heard the three children c Deu. 3.27 and Daniel d Dan. 6.22 and in other places often Esay 37.36 Sometime he assisteth by the vertue of his holy spirit least being ouercome with euils we should faint So he heard Stephen e Act. 7.55 infinite martyrs at all times And to Paul complaining that he besought God thrise it was aunswered my grace is sufficieÌ„t for the. 2. Cor. 12.9 From hence a rule is to be made that it is the grace of God if God by by heareth not theÌ„ which pray deuoutly For the Lord giueth to them which pray deuoutly somthing which is better that is the streÌ„gth of the spirit that those things which do grieue theÌ„ may turne to their good Wherfore the hearing of our praiers is to be measured not by sense but by faith VVhich things are contrarie to true prayer 1 A Pharisaicall opinion of mans owne merits 2 The hinderances of prayers as distrust doubting and double mindednesse a Iam. 1.6.7.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crueltie pride b Esay 1.15 1 Pet. 37. also brawlings or hatreds among which there is no place for inuocation c surfetting and drunkennesse d Luk. 21 34 1. Cor. 7.5 corrupt desires e Iam 4.3 Impenitencie according to that God heareth not sinners Iohn 9. Ambition and vaine glorie f Mat. 6.5 23 11. Hipocrisie Battologie or vaine babling and repetition of short prayers Math. 6 7. of which fault the breuiaries of the Romanists are guiltie the howers which they call canonicall the rosaries and infinite things of like sort 3 The prayers of hypocrites who in no measure are touched with the feeling of their sinnes or sleightly do rehearse praiers for fashion as if they should pay a taske to God or yawning doe mumble prayers but coldlie without meditation and consideration And of them who account faith and hope in prayers to God for an absurd thing 4 The errour of inuocation or intercession of Saints of praiers for the dead of outlandish and not vndestood speech to bev sed in praiers 1. Cor. 14.15 5 Falling downe before Idols and Images false opinion of merits and the number of prayers the superstition of them which do thinke that prayers made by themseselues in a certaine place imagine in this or that chappell or at this or another time are more effectuall 6 Superstitious rites of the dedication of Churches the vaine and false distinction of religious adoration into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whenas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is termed among the Grecians the same which also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Paule when he had said Rom. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to serue chap. 16. vers 18. vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth also to serue 7 All superstitious impious vniust curious rashly taken in hand vnprofitable much more hurtfull prayers are contrarie to the true inuocation of Gods name The sixe and thirtieth common place Of Predestination For an enterance into this Treatise what words must we consider THese especially Prouidence purpose prescience predestination election reprobation and the booke of life Explaine therefore these words First the word prouidence is a generall word coÌ„prizing preordaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposing and ruling all and singular things in this world predestination respecteth specially the reasonable creature of such chiefly the euerlasting life and death of man To go further Prouidence hath her direction to ends naturall Predestination to ends supernaturall as to be adopted the children of God to be regenerate and in the end to be glorified Thus we say not that brute beasts are predestinate because they are not capable of this supernatural end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 For purpose Paule calls it Purpose which God had appointed from eternity with himselfe according to the good pleasure of his wil a Rom. 8.28 9 11. Ephe. 3.21 As for his decree that is in the word commonly called his eternall counsell b Act. 2.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good pleasure of God which he purposed in himselfe the counsell of Gods will And this is nothing else but as it were the iudgement of the mind of God either in general concerning all creatures or in speciall of creatures rationall 3 Prescience is that by which in grosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God by his vncompounded vnderstanding foreknoweth all things created Some call this notitia or knowledge but in truth Gods knowledge exteÌ„deth further then his foreknowledge For his knowledge extends it selfe not only to things past present to come but also to such things as neuer shall be be they possible or impossible But as for prescience it is of such things as shall be And therfore prescience presupposeth will to go in order before For nothing can be vnlesse God
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 〈◊〉 〈◊〉 〈◊〉
by latine signification whereby hee is in the Latine phrase so called who is first in order though not superiour in degree With what titles are the ministers of the word adorned in the Scriptures With many and sundry wherby they are admonished of the dignity and duety of their charge for they are called 1. Angels a Malach. 2.7 3.1 Reu. 1.20 because being sent vnto vs by God they declare vnto vs the will of God 2. Seers b 1 Sam 9.9 and Prophets because they foretell of things to come concerning the saluation of the beleeuers and the damnation of the reprobates they expound vnto vs the Oracles of God propound nothing of their owne but onely that that God hath spoken vnto them 3. Bishops or ouerseers and watchmen c Ezeh 3.17 33.7 act 20 28 because they are set as Centinels and scoutwatches that they may watch for the saluation of the people 4. Embassadors d 2. Cor. 5 20 because they ought onely to deliuer those things which they haue in commandement from God and not their owne 5. The seruants of God e Titus 1.1 and seruants of Iesus Christ f Rom. 1.1 because they must regard and doe those things that are Gods and not their owne i Luk 12.42 6. Gods witnesses g Ioh 15.27 Act. 1â—8 because they haue beene vnto God truely vndoubtedly conscionably and faithfully a sure witnesse approued by the word of God and that not in words onely but in life and death yea and with their bloud if neede be 7. Preachers h Mar. 3.14 because they preach and proclaime the Gospell concealing nothing thereof Mat. 16.19 8. Faithfull disposers and Stewards of the mysteries of God because they giue euery one their portion in due season and k 1 Cor. 4.1 dispose all things according to the will of their Lord that which the Lord hath committed vnto them they deliuer from hand to hand And because they haue receiued the keyes from the Lord wherby they open the kingdome of heauen to the beleeuers and shut it to the vnbeleeuers l 9. The light of the worle m Mat. 5.14 because they should shine before others in doctrine and manners 10. The salt of the earth n because they should not be themselues foolish and vnsauorie but ought to season others with the salt of Doctrine and life 11. Husbandmen o Mat. 12.2 1 Cor. 3.9 and sowers p Isa 32.20 Mat. 13 32 and planters and reapers because they should q Mat. 9.37 Ioh 4 38 plow vp the hearts of men by the preaching of the lawe and fit them for the receiuing of the seede of Gods word and throw this seede into mens hearts the force and increase whereof is onely from God alone 12. Leaders and r Ioh. 10.2 Sheepheards of soules because they must feede nourish and refresh the flocke of Christ with heauenly foode gouerne them with the sheepehooke of Ecclesiasticall discipline and take care that the sheepe be not deuoured of the wolues nor infected with the poyson of peruerse Doctrine nor with the contagion of euill manners 13. Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in that they offer vnto God either Christ or any other propitiatorie sacrifice but because by the ministery of the Gospell they withdrawe men from the profanenesse of the world and offer and present them before God and set them vpon the Altar Christ Iesus by whose obedience they are iustified and by whose spirit they are sanctified to the end their oblation may be made holy and acceptable before God through Christ Rom. 15.16 14. Begetters and Fathers a 2. King 6.21 1 Cor. 4.15 Galat. 4.19 for honours sake in respect of them whom they teach and Sauiours b Obadia vers 21 1 Tim. 4.16 in which sence they are said to remit sinnes which otherwise is proper to God alone d Mar. 2 17 but instrumentally because the spirit of God in the preaching of the word is powerfull in the regenerating e 1 pet 1.3 23 of the elect 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow workers with God ministers and f 1 Cor 3 9.10 builders 16 The trumpet g Isa 58.1 of God because they must proclaime perpetual warre to the wicked and must stirre men vp to warre against the deuill and sinne 17. The voice of God h Mar. 1.3 18. Fishers of men i Mat. 4.19 19. The feete of those that bring the glad tidings of peace and good things k Rom 10.15 20. Presbyters that is to say Elders because they must auoide youthfull inconstancie and lightnesse and embrace and vse such grauity as may procure them authoritie and credit among the people 21. Lastly Christ could no way more honorably set fourth his ministers then when he saith of them Luk. 10.16 Hee that heareth you heareth mee hee that despiseth you despiseth mee And Paul 2. Cor. 3.8 could attribute nothing more glorious and excellent vnto the ministerie then when he said That it is the ministerie of the spirit of righteousnesse of life eternall and of reconciliation 2. Cor. 3.8.9 What is the office of pastors l Ioh. 21.15 To speake in the name of God or to feede the flock of Christ with the pure that is the onely word of God and that learnedly faithfully sincerely constantly freely without respect of persons or any euill affection of the minde a Ier. 1.7 teaching modestly b 2. Cor. 10 13 14. defending the trueth reprouing c Tit 1.9 errors not with scoffes but with argumentes rebuking offences admonishing all and singuler of the calamities and tribulations to come which accompany or follow the preaching of the Gospell By the example of Christ d Ioh. 15.18 and of Paule e 1. Thess 3 â— comforting the heauie hearted confirming those that are readie to fall prouoking those that are sloathfull often to beate vpon righteousnesse faith hope charity and good workes both in publick and in priuate 2. To administer the Sacraments according to Christs institution 3. To gouerne his flock with spirituall discipline 4. To pray for the flock 5. To haue a care of the poore 6. To be themselues the patterne of the flock in Doctrine in life and in the crosse and to beware that they do not pull downe that with their euill maners whith they build vp with sincere and wholsom Doctrine or as the prouerbe is that they build not heauen with their words and hell with their workes and that they be not like the Carpenters which built the Arke of Noe for they preparing an Arke for others whereby they should be freed from the Deluge perished themselues in the midst of the floud a 1. Tim. 1.3 18 19 1 Tim. 4.12 2 Pet. 5.3 What is the cause that should moue the pastors to such an earnest desire of feeding the sheepe of Christ The loue of the Prince of Pastors our Lord Iesus Christ who gaue himselfe for his
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
b 1 Cor. 11 27.29 As for example Abraham and his household c Gen. 17 23 Absalon Achitophel the people d Sam. 15.12 Iudas e Luk. 22.21 Simon Magus f Act. 8.13 But they belong to theÌ„ only for whoÌ„ they are appointed and such as be conteined in the couenant of God according to his words But not to them that be without which doe not professe the name of Christ and to such too as bee liuing and present but not to the deade and such as bee absent Wherein doe the word and Sacraments agree In the Efficient cause for the same person is the Authour of the promise of grace and of the Sacraments to wit the sonne of God the head King Doctor and Priest of the Church and in the instrumentall causes for the selfe same ministers of the word be also the disposers of the Sacraments g Mat. 28.1 1 Cor. 4.19 2 In the matter intelligible or the principall subiect for the same thing is promised in the word and the lawfull vse of the Sacraments the same Christ with his benefits of saluation Therfore as the Gospell testifieth those which turne to God are washed and sanctified by the name of the Lord Iesus and by the spirit of our God 1. Cor. 6.11 And that they are begotten by the Gospell and borne anewe by the worde of the liuing God 1. Corinth 4.15 h 1 Pet 1.23 1 Rom. 6.3 Tit 3.5 And that Iesus Christ is that breade of life Iohn 6.35 So the sacramentes doe testifie that those which are baptised into Iesus Christ are baptised into his death k Ioh. 3.33 36 Râ—â— â—4 23 Heâ— 11 6 Habac 2 4 and are saued by the washing of the new birth 1. And the bread which wee breake is the communion of the body of Christ 1. Cor. 10.16 3 In the forme manner and Instrument wherby we receiue the thing to saluation for the word and sacraments profit none but those which haue or shall haue faith k Ioh. 3.33 36 4 In the end common to them both For both the word and the sacraments are meanes whereby the sonne of God dooth teach and gather the Church vnto himselfe and doth in this life communicate himselfe and all his benefits to them that shall be saued yet so as he is able without eyther of them to worke in the hearts of the godly so often and when it pleaseth him 5 In the effects For as the word of life is to the godly the sauour of life vnto life to the vngodly the sauour of death vnto death 2. Cor. 2.16 So the Sacraments in themselues are to saluation to them that beleeue but vnto the vnbeleeuers they turne into iudgment and condemnation a 1. Cor. 11.29 Euen as a sweet oyntment is healthfull to the doue but it is present death to the flye And as the seed of the word preached so the vse of the sacrament doth not presently bring forth his fruit but in that time which is appointed of God 6 Lastly as the holy Ghost doth begin and strengthen faith by the word so also by the sacraments he doth stirre vp and confirme the same Out of all which followeth that there is such a coniunction and agreement of the outward and inward word as there is of the earthly signes and heauenly things Wherein do the word and Sacraments differ 1 In nature Because the word of the Gospell doth in expresse words declare to wit that we by faith are made partakers of Christ Iesus and of all his merits the sacraments doe represent them by signes or that doctrine which the word doth deliuer cleare and more manifest the Sacraments doe propound the same in a mysterie and not so expresly 2 In the instruments The word is deliuered with the mouth receiued with the eares but the rites of the sacraments are administred with the hands and they are subiect to the eyes and the other senses and doe lead vs as it were vnto the thing present as though wee should nowe in some sort touch Christ himselfe with our handes see him with our eyes perceiue him with our taste and feele him with our whole heart 3 In the subiect to whom The promises of the word are generally and in common pronounced to all alike as well to the vnbeleeuers as to the beleeuers For the word must be preached euen to the vnbeleeuers But the sacrameÌ„ts are to be communicated seuerally to them which be probably known to be members of the Church and they doe apply and restraine the promises in a speciall manner to euerie one that doth rightly vse these rites that as certainely as thou doest vse the visible Ceremonie according to Christ his institution So certainely thou mayest and oughtest to conclude that Christ also and all his benefits do belong vnto thee 4 In the measure of signifying for the word doth especially teach but the speciall office of the Sacraments is to seale and further the word doth signifie and apply spirituall things but the Sacraments doe rather and more especially represent and applie 5 In order for whereas the Sacraments are the appendices of the word which doe confirme faith it is meet that in such as bee of yeares the preaching of the word should goe before to begin and to increase faith together with a manifest profession of faith before they be rightly administred to any 6 The word is auailable euen without the sacraments as may be seene in Cornelius a Act. 10.2 3.4.44.45 But sacraments without the word are of no force For a seale without a Charter is nothing worth 7 The preaching of the word and that effectuall is required in those that be of yeares that they may bee saued For Faith comes by hearing and hearing by the word of God Rom. 10.17 Except it please GOD extraordinarily to worke in their hearts But the Sacraments are not altogether expresly nor absolutely so necessarie that without exception whosoeuer inioyes them not should therefore despaire of the certaine hope of saluation For that saying of Bernard is most true Not the want but the contempt of the Sacraments is damnable 8 Lastly the word considered by it selfe alone if it bee compared with the sacrament considered by it selfe alone is better and more excellent then it Although if the sacrament bee added to it it doth yet become more excellent and powerfull and more effectuall for the confirmation of faith Therefore we may not ascribe the greater honour to the sacraments then to the preaching of the gospell that is to say we may not attribute more to the seales then to the written Testament of Iesus Christ What ought they to doe who are depriued of libertie to come to the holy assemblies of the Church wherein the ordinarie dispensation of the word and sacraments is performed They ought to inquire for them but if they cannot find them they must then exercise themselues in daily meditation at home both because the kingdom
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
Christs bloud doth take away the thirst of the soule 3 As wine doth make glad the heart of man b Psal 10.15 so also the promises concerning Christ do make glad the soule 4 As wine doth heat the bodie and maketh vs more cheerefull and readie to doe our businesse so the bloud of Christ receiued by faith doth quicken the soule vnto all good motions and so the vertue of the spirit doth stirre vs vp and maketh vs more nimble vnto all good wokes 5 As wine driueth away coldnes so the bloud of Christ driueth away the coldnes of loue and charitie 6 As win◠maketh vs more secure and more bold so the bloud of Christ receiued by Faith doth make vs secure and quiet before God and more constant in confession that there may be nothing at all which we ought to feare 7 As wine maketh vs wise so the bloud of Christ receiued by faith maketh vs wise in the confession and commemoration of Christs benefits 8 As wine driueth away the palenesse of the face maketh the face of man to shine as with oyle c Psal 104 15 so the bloud of Christ doth turne the colour of the soule being pale with feare of death into the verie colour of the Rose that is to say it appeaseth our consciences it maketh vs faire in the presence of God that wee may appeare before him with a fayre and ruddie face that is to say iust and accepted What if bread such as wee haue and wine be wanting in some countries with what signes is the supper to be administred With those earthly nourishments and corporall meats which all doe vse in that countrey in stead of bread and wine meate and drinke for this doth agree with the minde of Christ From hence it was granted to the Nouergian Priests as Volaterranus witnesseth necessitie requiring it that they did conscrate the mysticall cup without wine with that which they had in common seeing that wine caried into the countrey is quickly corrupted by the great force of the cold VVhat need is there now of those two signes that is to say of bread and wine seeing that the whole humanitie of Christ consisting of his parts of bodie and bloud doth liue glorious in the heauens and by reason of concomitancie that is to say a naturall ioyning together of the liuing bodie and the bloud the whole may be signified and giuen in seuerall kindes and where the quicke bodie is present there also must the bloud and soule be present and by reason of the hypostaticall vnion the diuinitie also may be there and so there may be no controuersie moued concerning those things that be equiualent but one may suffice in steed of two From whence is that Rime of Thomas Caro cibus sanguis potus manet tamen Christus totus sub vtraque specie that is to say The flesh is meate the bloud is drinke yet Christ remayneth whole vnder both kindes 1 Because the same reason of concomitancie doth belong to the Priests which notwithstanding celebrating the Masse will alwaies vse the whole sacrament 2 Because Christ Iesus who is the wisedome of the Eternall Father commending to his Church nothing superfluous ordayned those two signes and of set purpose commended the vse of the cup to all saying Drinke ye all of it to signifie the drinking of one and the same bloud shed for many common to all the faithfull without difference of Nation of sexe of estate But for mens conceipts the commaundement of God is not to bee violated who called distinctly and exactly bread the bodie not the bloud and wine the bloud not the bodie Neyther can the Church change the matter or forme 3 Because neyther for the connexion of parts in the thing signifyed is a diuulsion or diuision of the parts to be made in outward rite or ceremonie 4 Because there is not made an inclusion of Christ into the Sacramentall signes For Christ is present in the Supper not for the bread but for the man 5 Because that bodie and that bloud of Christ is not in this action represented vnto vs sacramentally as now the whole indiuided humanitie of Christ doth liue glorious but so farre forth as they were offered vnto death for vs vpon the crosse the bloud being shed out of the bodie for the words added to the signes doe plainly crie that the bodie and bloud of Christ are offered and exhibited to vs in the Supper as things separated in the sacrifice of the Crosse From whence we must conclude seeing that the concomitancie of the bodie and bloud cannot agree to the death of Christ for to be in the bodie and to be shed out of the bodie are things contrarie that that concomitancie is directly contrarie to the institution of Christ Neyther is the hypostaticall vnion of God and man therefore broken which is not broken in death although the soule and bloud be separated from the bodie Rightly therefore Beda The bread is referred to the bodie of Christ mystically the wine to the bloud And the ancient fathers spake no otherwise of this mysterie then if daily in the administration of the Lords Supper he should be slaine die and be sacrificed for vs This is in the cup saith Chrysostome which flowed out of his side and we are partakers of it But what If a man at this day be conuersant in those places where one part of the Supper is taken from the laity shall he altogether abstaine from the vse of the communion It were farre better for him to abstaine especially if hee haue learned out of the former doctrine of the Gospell that that corruption doth fight with the word of God For it is a great sin to consent to the least pollution of Christs institution against conscience Rightly therefore Ambrose He is vnworthie of the Lord which doth celebrate a mysterie otherwise then it was deliuered of him for he cannot be deuout which doth presume otherwise then it was giuen from that author What did Christ when he had taken the bread Hee instituted signes of a second kind that is the outward actions of them which do administer the Supper or rites of dispensation of the Lords Supper wherein he went before all ministers by his example What rites are they Hee gaue thanks to the father to whom he gaue all the thanks of our redemption as it were the chiefe cause thereof and in the vse as well of the Supper as of daily meat and of other things he taught vs to doe the same a Iohn 6.11 1 Tim. 4.5 by his example Moreouer also with blessing and thāksgiuing for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is blessed and gaue thanks are vsed one with another Mat. 26.26.27 concerning the Lords Supper Mark. 14.22.23 not with the signe of the Crosse as the popish Cleargie ignorantly doe thinke as though he vsed coniuring but with blessing that is with prayers vnto God he prepared he appointed and he sanctified the bread
instituted that they may be hiding places of things signified but that they may bee effectual signes seales and memorials as the Scripture speaketh Aliud existentia aliud significantia saith Augustine that is being one thing and signifying another thing But meerely significatiue or relatiue that is wholy placed in this that according to Gods ordinance declared in the Sacramentall word these things in a mutuall respect reciprocall relation betweene themselues are one certaine thing for as Beda saith vppon Lu 22 Panis ad corpus Christi mysticè vinum ad sanguinem refertur that is Tho bread is referred to the body of Christ mystically the wine to the bloud and are offered to be considered and also to bee taken spiritually by faith the signes of them which doe lawfully administer the Supper but the things are giuen of the Father and Christ the son the holy Ghost working together with them Seing that Aristotle booke 5. chap. 6. of the Metaphysicks doth teach that there are fower kinds of them which are one In number figure generall Analogie which of these waies is the bread the bodie of Christ Neither in number nor figure nor generall kinde but in analogie or proportion and similitude for they are said to be one in proportion whatsoeuer are compared together betweene themselues as one thing to another according to proportion he saith What things soeuer are as one thing to another are said one in respect Therfore the bread and body of Christ or the bread of life are one thing in proportion because both of them doe giue sustenance that is nourishment and increase to a man but that to the bodie but this to the faithfull soule So the wine of the Lord and the bloud of the Lord are one in proportion because they quench thirst and doe refresh but that the bodie this the faithfull soule Whether can that supernaturall coniunction whereby the Deitie of Christ is personally conioyned with the humanity or that miraculous whereby God hauing taken some visible shapes disclosed himselfe to some men as when God is said to haue appeared to Moses in a flame of fire in a bush a Exod. 3 2 or when the holy Ghost descended vpon Christ in the shape of a Doue Mat. 3.16 or when it was giuen to the Disciples by the breathing of Christ and with firie tongues Iohn 20.22 Act. 2.3 take place here No because the the personall vnion and the Sacramentall vnion doe differ in the whole kinde and because the condition of that bread should be better then of all the faithfull men to whom the bodie of Christ is vnited not personally but only mystically Moreouer the body of Christ is one thing which cannot bee in many places God or the holy Spirit another thing which is euery where And besides we may not argue from that which is done against order by miracle to that which is ordinary in the Church of God of which sort is the Supper of the Lord according to his owne precept Doe this Finally neither that Doue which Iohn Baptist saw descending from heauen vpon Christ nor that breath wherewith he breathed vpon his Disciples nor the fierie tongues which sate vpon each of the Disciples were God or the holy Ghost essentially or had the holy Spirit in them but were signes of that spirit both in Christ and also in the Disciples Is it true in all things that those things which are ioyned by Gods ordinance in a peculiar manner are affirmed one of another as This man is God the Doue is the Holy Ghost No otherwise we might say truely in a man The soule is the bodie and in Christ The Humanitie is the Diuinitie and in a fired sword the sword is the fire or the fire is the sword which yet no man doth grant But it is true chiefly in the propositions concerning the person of Christ when as for the same substantial word they put in concrete words as wel this man as this God But the personall vnion is not placed in the Sacrament wherefore it cannot bee that that should be alike true This man is God that This bread is the body of Christ Moreouer in symbolicall and Sacramentall speaches as we read that the holy Ghost was seene of Iohn descending like a Doue because the Doue was the signe of the Holy Ghost and so we grant that the bread is the bodie of Christ But concerning a vessell of wine we say truely but yet figuratiuely This is wine seing that there are two substances their ioyned and as it were the thing contained in the thing containing as also of an Angell appearing in mans shape it might bee saide This is an Angell but as a thing in a place which that it cannot be said of the body of Christ in the bread hath beene alreadie proued at large Why therefore are the Sacramentall signes called Exhibitiue Because the Lord doth so truely exhibit and giue himselfe being the bread celestiall â—ucer comment vpon the Ephes and that of eternall life to those which are his like as he gaue truly to his Disciples the holy Ghost by the signe of the breath of his mouth or as by the touching of the hand hee gaue vnto many health of bodie and minde as sight by clay made of spittell as by circumcision of the flesh the circumcision of the heart and as by baptisme Regeneration For they which with a true faith doe communicate with the signes corporally doe receiue true confirmation and increase of the communion of the bodie and bloud of the Lord spiritually But Irenaeus saith that the Eucharist doth consist of two things of an Earthly and a Heauenly Rightly yet we must not thinke that it is compounded or whole altogether substantiall or some subsisting thing made of whole parts as a man of bodie and of soule and the bodie of an head and a trunke but it is a holy action or a diuine ordinance wherein at one time but not in one place diuers things are distinctly propounded and deliuered no otherwise then as a pledge being deliuered or the earnest of any thing the thing it selfe was wont to be deliuered also together To what purpose commaunded the Lord to make his Supper Not for an vnbloudy oblation of his body to God the Father for the sinnes of the quick and dead or for a Scenical representation of the death of Christ but for a commemoration of his death for he saith Doe this in remembrance of me that is to say to bee celebrated in the assembly of the faithfull to that end a Luke 22 19. to which purpose also serueth the words of Paule verse 26. declaring what that is In remembrance of me For as often as ye shall eate of this bread and drinke of this cup ye shew the Lords death vntill he come Verse 25. That is 1 Cor. 11.24 call to minde and speake of the whole obedience of Christ and all his benefits with a thankfull mind
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
end which is common both to the Law and Gospell or in the manner of obtaining righteousnesse for the doctrine of the law is the law of works which preacheth of doing and giueth the reward to him that doeth the law but the Gospell is the law of faith which imputeth faith unto righteousnesse to him that doth not worke but beleeueth in him who iustifieth the vngodly Rom. 3.21 4.5 10.5 Moreouer the law requireth of man a mans owne proper righteousnes and perfect obedience to all the commandements of God which he is bound in his owne behalfe to performe Leuit. 18.5 Mat. 19.17 If thou vvilt enter into life keepe the commaundements but to him that hath not this obedience it threatneth a curse b Deut 7 2. Gal. 3 10 But seeing it is impossible for man to attaine this end by reason of the corruption of the flesh c Rom 8 3.7 the Gospell offereth vs the righteousnes of another namely of Christ to be receiued of vs by faith that they which beleeue the Gospell may haue by imputation that which the law requireth to be in a man by propertie Rom. 5.19 By one mans obedience shall many be made righteous And Christ is the fulfilling of the law vnto righteousnes to euery one that beleueth Rom. 10.4 or which commeth to the same effect we may thus say The law demādeth the sum of our debt the Gospell publisheth the remission of it 3 They differ in the forme or difference of the promises for the promises in the law of eternal life temporall benefits are conditional That is they require the condition of perfect fulfilling the law as a cause as for example If thou do these things thou shalt liue in thē where the particle If for because expresseth the cause for our obediēce is required in the law as a cause But the promises of the gospel are free are not giuē because of fulfilling the law but frely for Christs sake Therfore whē it is said If thou beleeue the particle If is not causal but syllogistical that is it sheweth a consequence neither is there signifyed by it a cause or desert but a mean instrumēt without which applicatiō of Christs benefits cānot be made Therfore the particle freely doth especially make a difference betwixt the gospel the law Rom 3.24 Being iustified freely by his grace through the redemption of Iësus Christ which grace is set forth by many parables in the gospell 4 They differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say by the effects adiuncts efficacy office of either of them For first the law teacheth good works neither doth it minister strength to the auditors therof by which they may performe those works neyther changeth the minds of men for of the law Moses speaketh thus Deu. 29.4 Ye haue heard seen but God hath not giuen you an vnderstanding hart But the gospell endoweth the saints with the holy ghost which spirit doth also giue that which the gospell requireth to wit faith Ier. 31.33 I will write my law in their hearts not with inke but vvith my spirit And the Apostle Gal. 3.2 speaketh thus This one thing I vvould knovv of you haue you receiued the spirit by the vvorks of the lavv or by the hearing of faith Therfore Paul 2. Cor. 31.8 calleth the lavv the ministery of death vvritten in the tables of stone but the gospell the spirit planted in the heart and ver 9 he calleth the law the ministery of condemnation but the gospell the ministery of righteousnes 2. Againe the law sheweth the disease accuseth exasperateth and laieth open sins but doth not take them away Rom. 3.20 But the gospell couereth sin and healeth the disease by declaring and pronoūcing free pardon of sins by Christ alone for this cause no man could euer be iustified by the law but by faith of the gospell we are all iustified 3. In the law is reueiled the wrath of God vpon euery man in the gospell without the law is reueiled the righteousnes of God from faith vnto faith Rom. 1.17 3.21 5 Lastly the Law and the Gospell do differ in the application to the obiectes or degrees of men for as the Apostle commaundeth 2. Tim. 2.15 that Doctors should rightly cut the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preaching of the law properly belongeth to the impenitent and they who are not yet conuerted and those who continue in their sinnes hypocrites and secure persons as Christ Mat. 22.37 vseth the threatning of the law against a proud Lawyer Therefore saith the Apostle 1. Tim. 1.9 The law was made for the vniust But the Gospell belongeth to the repentant Therefore Christ in Luke 4.18 out of Isay 61.1 teacheth that the Gospell is to bee preached to them that are poore in spirit and of a contrite heart Therefore also Luke 7.48.50 he preached grace and mercie to the penitent woman Is it necessarie and profitable to know the difference of the Law and Gospell It is for the name it selfe doth cleeeely proue that the law is one kinde of doctrine and the Gospell another 2 Because the not knowing of this difference is a fountaine of error obscuring the light of the doctrine of Christ of the righteousnes of faith of perturbations of conscience On the contrarie by the difference of them both the office and benefits of Christ are better vnderstood 3 The Church is discerned and acknowledged from other sects and true faith and conscience is kept in great and true horrors of conscience What things are repugnant heerto 1 The error of the Papists who make no difference betwixt the Law and the Gospell but transforme rhe Gospell into a law and call it a more perfect law saying also that the old law was a law of feare the new a law of loue and that Christ hath merited and doth giue to vs that grace whereby we may fulfill the commaundements and by them attaine righteousnesse and eternal life 2 Of the Monks who cal those things which Christ Mat. 5 38. 6.31 19.11.12.21 speaketh to expound the lawe to lance the conscience and to stirre them vp to a desire of himselfe counsels onely necessary for them who desire something more perfect then the law of Moses commaundeth of this nature they faine three things chiefly to be deliuered by him 1. of not reuēging 2 of pouerty 3. of virginity but the precepts they say are necessary to al men where as on the cōtrary there is not the least word which Christ spoke which wee must not obey 3 The error of Pelagius and the Schoolemen who haue taught that the Patriarches were iustified and saued by obseruation of the law of nature the Iewes by keeping the law of Moses but Christians by obseruation of the new law of the Gospell The two and twentieth common Place Of the difference of the old and new Testament What signifieth the word Testament PRoperly it signifieth the iust and true meaning of our
will when a man disposeth of his goods how they shall be ordered after his death The Grecians doe properly and peculiarly call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 According to the vse of Scripture it is vnderstood to be a couenant or agreement betwixt God and men who before were at variance in which couenant God doth promise to man those benefits which himselfe hath namely saluation and eternall life and man on the other part doth relie vpon God by confidence in his promises and doth confirme his faith nourish it by the testimonie of the couenant a Heb. 7.22 And for this cause is called of the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith which properly signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke that is a couenant betwixt them which liue 3 Metonymically with addition of Old or New it signifieth the bookes and distinct parts of the Bible The old Testament signifieth the writings of Moses and the Prophets and the new containeth the writings of the Euangelists and Apostles 2. Cor. 3 6. God hath made vs able Ministers of the Nevv Testament And verse 14. Euen vntill this day the same veile remayneth in the reading of the Old Testament Seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith doth not signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a testament but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a couenant amongst them who liue 1. Reg. 5.12 why doe the Greeke interpreters of the Bible call the couenant made by God with men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a testament Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a generall word signifieth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a bargaine or couenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which generally signinifieth to couenant and agree vpon a bargaine Luc. 23.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. I make a couenant with you as the father couenanted or gaue order to me 2 Againe because this couenant of God with men hath some thing common with a testament and differing from other couenants for in other couenants nothing is lesse required then the death of them who enter couenant heere on the contrarie it behooued that the couenant made betwixt God and men should be confirmed by the death of Christ For these causes also the Apostle Hebr. 9.15.16.17 Doth keepe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and draweth an argument from the proper signification thereof And it is called a testament because it is a certaine testimonie of the will of God Of what parts consisteth the Testament betwixt God and men Of three 1. A free promise on Gods part 2 Faith in the promise on mans part 3 The outward testification or marke of the same euery of which parts by a Synecdoche a part for the whole receiue the name of Testament as Gal. 3.17 The law doth not make void the couenant confirmed before by God where the word Testament is vsed for a promise made by God to Abraham a Gen. 17.7 2. God said to Abraham b v. â— Thou therfore keep my Testament Psal 44.18 All these things are come vpon vs yet doe wee not forget thee neyther deale falsely concerning thy Testament where the word Testament is vsed to signifie the faith of man towards God 3. Gen. 17.18 This is my Testament that euerie male among you be circumcised and Luke 22 20. This cup is the new testament in my bloud and Act. 7.8 God hath giuen to Abraham the testament of circumcision It is vsed Metaphorically for an outward signe or testimonie and badge of the testament Gen. 17.11 Hath God made more or onely one couenant with men As since the time of the fall of our first parents hath beene and is the same way to attaine saluation by Christ so there is one perpetuall couenant or testament of God whereby God bindeth himselfe to giue saluation to all those who beleeue in Christ But doth not the scripture mention two couenants It doth indeed because of the dispensation of the same couenaÌ„t which at diuers times was diuersly appointed by god wherof the one is called the Old Testament the other the New Yet we must note that the old Couenant is vnderstood and called two waies somtimes in respect onely of Moses his lawgiuing and it is called the couenant of the law the sanction and establishing whereof is described Exod. 24. and sometimes to signifie the couenant of grace or free couenant in what manner it was made with Abraham and his posteritie Gen. 17.7 But by the appellation of the new couenant is vndestoode no more then the free couenant Of both these Ierem. 31.31.32 speaketh thus Bebold the daies shall come saith the Lord and I will make with the house of Israell and with the hovse of Iuda my couenant not according to that couenant which I made with their fathers in the day when I tooke them by the hand to lead them out of the land of Aegypt but this is my couenant which I will make with the house of Israell After those daiet saith the Lord I will giue my law in the middest of them and I will write in their heart and I will bee their God and they shall be my people and I will be mercifull to their iniquities After which words the Apostle addeth Hebr. 8.13 VVhen he saith a newe one he hath abrogated the former And Galat. 4.24 He teacheth that Agar the seruant was a shadow of mount Sinai from which was giuen the Law and that Sarai the free woman was a fâ—gure of the heauenly Ierusalem from which sprung the Gospell and he addeth that by these are signified the two Testaments the one bringing forth children vnto bondage that is slaues and the other to libertie or free men and in the ninth Chapter to the Hebrewes he maketh a comparison of the Old and New Testament the summe whereof commeth to this purpose that the Old testament was a shadowe of the New and the New a fulfilling of the Old the new was folded vp in the Olde and the New enfolded in the Newe But in this place where the question is concerning the likenes and difference of the Old and New Couenaunt we by the name of old vnderstand onely the free Couenant in such sorte as it was made with our fiâ—st parents straight after the fall and was confirmed to Abraham of which the law of Moses was an helpe and at length it was renued in Christ Dan. 9.27 How are these two testimonies one which are so diuers In substance or in respect of all the causes thereof to wit Efficient Matter Forme and End How do they agree in the efficient cause Because the antecedent cause of both the couenants was the wonderfull descending and as it were abasing of God whereby he stooped so low as to binde men in league and couenant vnto him which thing Moses testifyeth Deut. 8.17 9.5 Offering the pure mercie of God against the merits of the Iewes and Iosua 24.2.3 But the antecedent and meritoriovs cause is the death of
of God is within vs b Luk 17.21 Rom. 14.16 as also because the Gospell euen without the sacraments is the power of God to saluation to all that beleeue Rom. 1.17 as also lastly because the faithfull are neuer depriued of the matter of the Sacraments although they are constrayned to want those visible signes How doe Sacraments differ from Miraclesâ—s 1 In nature or definition For true miracles are strange works being the same thing which they shew and exhibiting the things themselues at the sight whereof the minds of men doe wonder done for the confirmation of generall doctrine to the vnbeleeuers c and bring authoritie to them that teach Now sacraments be vsuall works 1. Cor. 14.8 taken from daily vse which bring no wonder with them being one thing indeed signifying another for the confirmation of the faith of the beleeuers promise of grace 2 In time For miracles are extraordinarie which endure but for a time in the Church But Sacramentes bee ordinarie workes which are to bee vsed vntill the ende of the world What is the end of Sacraments 1 The first and most principall which doth good vnto the consciences in respect of God that they should bee not onely figures Emblemes manifest resemblances and pictures a Gal. 3. or looking glasses and signes which should declare and as it were paint before our eyes and teach what Iesus Christ hath performed and doth performe for vs but also that they might be seales and pledges of Gods promise imbraced by faith or of the righteousnesse which is of faith or of our incorporation oâ— communion with Christ therefore they are confirmations of our faith b Rom. 6.3 Gal. 3.24 1. Corinth 10.16 As many of vs as bee baptised wee are baptised vnto his death the breade which we breake c. 2 The subordinate ends in respect of vs 1. That they might be signs of confession and badges of the profession of true religion wherby we might be discerned from other sectes as souldiers are discerned by their militarie liueries 2. That they might preserue the memorie of the benefits of Christ Ex. 12 1â— This day shall be vnto you for a remembrance And 13.9 It shall be a signe in thy hand and as a thing hanged vp for remembrance betweene thine eyes Luke 22.19 Do this in remembrance of me 3 That they might be testifycations of our thankfulnesse 4 To be admonitions of our dutie toward God when as thereby we do openly professe wee desire to be accounted among the people of God and that we desire to worship the true God alone who hath reuealed himselfe to his people as well in his vndoubted word written by his Prophets and Apostles as also by these Sacraments and doe binde our selues to him vnto the studie of obedience pietie and innonencie 5 That they might be as sinewes of publicke assemblies and of the communion of the Church lastly to be the bands of mutuall loue and concord betweene the members of the Church vnder one head Christ d Act. 10.45 1 Cor. 10.7 Eph. 4.5 Which ends are comprehended in the other part of the Couenant Which is the right vse of the Sacraments 1 That they be vsed according to the prescript rule of God without mayming or deprauing them 2 That they be vsed of those for whom they were appointed that is such as be of the household of Christ 3 For that end for which they were ordayned the which vse doth require faith in the receiuer to apprehend the thing signified that is the promise of grace and remission of sinnes otherwise the promise is vnprofitable vnlesse it be imbraced by faith Acts. 8.37 If thou beleeuest with all thnie heart thou maist be baptised Math. 3.7 Iohn baptised them confessing their sinnes What be the effects of the Sacraments The mouing or stirring of the heart to beleeue and the confirmation of faith For as the audible word entering into the cars striketh the heart euen so the Sacrament as a visible word entering into the eyes stirreth vp the heart to beleeue by the inward working of the holy Ghost whence commeth the applying of Christ and his benefits then there followeth the increase and strengthening of faith and euery day a more neare growing vp with Christ that he might liue in vs and we in him Gal. 2.20 What punishment doth remaine for contemners of the Sacraments A grieuous punishment not that God standeth vpon the ceremonies but because he would haue honour giuen to the pledges of his grace because of that great good which is reaped of them For this cause he thought to haue punished the negligence of Moses because he had omitted the circumcising of his sonne not onely by forgetfulnesse or carelesnesse but because he knew very well that it was an odious thing eyther to his wife or else to his father in law a Exod. 4.21 So amongst the Corinthians when the holy Supper was profaned the plague was spread among them because it was a monstrous sinne to make so light account of so precious a treasure b 1 Cor 11.18.30 What is contrarie to this dostrine 1 The errour of all those which eyther deuise new sacraments or else doe add or detract something from those which be instituted of God 2 The error of the Anabaptists who affirme that the sacraments are onely an outward badge of Christianitie and that they bee onely certaine remembrances excluding the true giuing and spirituall receiuing of the things signified and lastly that in the sacraments are onely contained figures and signes of the morall commaundements 3 Of the Donatists who hold that the Sacraments being administred by euill men are of no efficacie or weight 4 Of the Manichees who taught that the signes being changed the things were changed 5 Of the Ebionites who would haue the Iewish rites to bee retained with the rites of Christians 6 Of the schoolemen who taught that the Sacraments of the olde law did no more but shadow out grace but the sacraments of the new law doe conferre grace 7 Of the Papists who say 1 That the Sacraments of the new Couenant doe containe and by themselues conferre or merite grace and iustifie or pardon sinnes and sanctifie by the very deed doue yea without the good affection of the partie vsing them that is without faith 2 They appoint seauen sacraments as necessarie Baptisme Confirmation the Eucharist Penance extream vnction voluntarie Orders and Matrimonie 3 They think that by vertue of the words as by a magicall charme the natures of the things are changed and cease to be that they were before 4. In the administration of the Sacraments they vse an vnknowne tongue 5. They giue the sacraments to thinges without life 8 The errour of those who vse the name of a Testament properlye for a Sacrament whereas this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Couenant made between them that be at ods which can
be no more but one alone and an euerlasting Couenant to wit the reconciling of the beleeuers vnto God by the death of Christ 2. Of them who tye the things signifyed to the signes by any meanes or such as make a reall connexion and coexistence of the signe and the things signifyed 3. Which conclude that the sacraments doe pertaine to the vnbeleeuers 4. That the matter of the sacraments is communicated all well to the faithles as the faithfull 5. That will haue no figuratiue speaches in the sacraments 6. Who giue lesse honour to the word of God then to the sacraments for that they imagine greater blessings are offered to men in the sacraments then in the word 9 Of those who not being content with the heauenly simplicitie thinke that they can adorne the excellency of the sacraments with their owne ornaments 10 Of many which liue in the outward assemblie of the Church who being content with the vse of the outward signes haue no care at all of the worke of Regeneration of then communion with Christ our head but remaine still in their sinnes contrarie to that principle of Augustine Not the Sacrament but faith in the Sacrament doth iustifie 11 Of the Papists who imagine without all warrant of the Scripture that there is offered in the Masse a true reall and outward though not a bloodie sacrifice whereby the Priestes doe offer vnto God the bodie and bloud of Christ vnder the kindes of bread and wine which sacrifice is propitiatorie for the quick and dead Of whom some hold that the oblation made in the Masse is the selfesame with the oblation which was made vpon the Crosse and differs onely in the meanes and the maner then which what can be spoken more childish And surely that oblation of Christ of necessitie including his death was so singular that it neuer could bee iterated But others say it is in a remembrance and representatiue which opinion ouercommeth the former For that which is the remembrance of another thing is not the thing it selfe The seuen and fortieth common place Of Baptisme Whereof is it called Baptisme ΠΑÏá½° Ï„ÏŒ Βάτπειν which is to dip or to die moysten consequently to wash whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to drench to rince to clense and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dipped or died which notwithstanding differeth from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to sinke downe to the bottom and to be drowned thereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an immersion tincture so by consequent an ablution and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were a bathing fonte made of wood or stone wherin we are dreÌ„ched because we wold be washed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that dippeth or as it were dieth where of commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one rebaptising and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is opposite to a Baptiser or impugneth baptisme How many waies is the word Baptisme taken in scripture Two waies properly and figuratiuely properly for simple clensing and that either legall or leuiticall as Heb. 9.10 which stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with diuers washings which notwithstanding were types of our baptisme or superstitious as Marke 7.4 The Pharisees comming from the market 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till they haue washed eate not and manie other things there are which they haue receiued to be obserued as the washing of cups pots of beds c 2 Figuratiuely and that diuers waies 1 by an allegory baptisme is called that Deluge of waters wherewith god punished the sins of the world saued Noes familie in the Arke which was a figure of our baptism Also the passing ouer the red sea wherin Pharao and his people were drowned but Israel was saued the abiding vnder the cloud wherof mention is made 1. Cor. 10.2 And some by Allegory add also the baptisme of teares and of Repentance wherewith they say that sinful woman was baptised which washed Christs feet with her hairs a 1 Pet. 3 21 Moreouer the name of baptisme is taken by a metaphor for the crosse or bitter affliction which is coÌ„pared vnto billowes of waters wherwith the afflicted are ouerwhelmed Can ye be baptised with the baptism wherwith I am baptised And hereof it was called by the fathers the baptisme of bloud Mat. 20.22 when Christian martyrs did shed their bloud for the Christian faith 2 By the figure Metalepsis for the promise powring out of the spirit or peculiar gifts of the holy ghost which are conferred vpon the faithful somtimes before the baptisme of water as by the history of Cornelius may appeare somtime after baptisme You shal be baptised with the holy Ghost And here it is called the baptisme of fire Act. 1.5 that is the baptisme of the spirit 3. By a Synecdoche for all the doctrine of Iohn all his ministery The baptisme of Iohn was it froÌ„ heauen that is of God or of men So Act. 19. VVherinto were ye baptised saith Paule that is with what doctrine were ye instructed and taught Into the baptisme of Iohn that is into the doctrine which Iohn declared and signed with the Symbole of baptisme 4. By the figure Antonomafia or in way of excellency for that ordinary Sacrament of the Church wherby we publikely vow Christian warfare as soldiers to Christ our leader sweare to follow his alone colours This they of olde termed the baptisme of the floud i. of water In which last significatioÌ„ we retain the name of baptisme ✿ Baptismus Fluminis rather then the name of washing and vse the same as the Church doth But Fanorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in way of praise expoundeth the name of Baptisme thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptisme is that into which sin is cast that is doth fall The Greeks also call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is illumination from the effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of that true light which enlighteneth euery man For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ancient Church signified to be gathered into the Church by baptisme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptised were distinguished a Catechumenis from catechised Heb. 10.32 whence afterward sprang that great number of wax light at Easter What is Baptisme It is the first or initiating sacrameÌ„t of the new testameÌ„t or a sacred action coÌ„sisting of the washing with water the word wherby according to the appointmeÌ„t institutioÌ„ of Christ a christiaÌ„ man either of riper yeers professing Christ or an infant of the faithfull is drenched washed or sprinckled in simple cleare water by the minister of the Church calling vpon the name of the father the Son the holy ghost The body washed with cleane water as we read in Act. 8.19 was done by Philip to represent the shedding of Christs bloud vpon the crosse to confirme truly and effectually through all our life the couenant of grace made long before to exhibit seal to the