planted deepe enough in processe of time doth wither away so Symon Magus is said to haue beleeued after this maner Act 8.13 and the Apostates which had in some sort tasted of the sweetnesse of the Doctrine of the Gospell but had not swallowed it downe nor disgested it as being destitute of the liuely heate of the holy Ghost Heb. 6.4.5.6 which faith proceedeth indeede from the inward working of the holy Ghost but not from the spirit of adoption And this is called a temporarie faith 6. It signifieth sometimes a certaine perswasion of some miraculous effect to come the same perswasion being conceiued by Reuelation or some speciall promise or by the motion of the holy Ghost the obiect of which faith and perswasion is the power of God a Mat. 7.22 17 19.20 able to worke miracles 1. Cor. 12.9 To one is giuen faith by the same spirit And 1. Cor. 13.2 If I had all faith that is to say If I had a kinde of perfection of this faith of working miracles so that I could remooue mountaines c. It signifieth also the confidence of obteyning some particuler obiect As Act. 14.9 A certaine man at Lystra beeing impotent in his feete had faith to be healed of saint Paul Which faith they call the faith of miracles particuler faith the one actiue the other passiue And to this faith of miracles is opposed also a doubting which was foūd in great measure euen in Moses himselfe b Num. 20.12 and in Aaron in the Disciples a Mat. 7.22 17 19.20 and in Peter b Num. 20.12 7. It signifieth sauing faith which is common to all the true members of Christ of which in this place we are purposed to speake Is the name of faith spoken absolutely or by relation By relation especially in Paul because there is therein a respect to the obiect neither can faith be defined but by making mentition of the correlatiue .i. of mercie promised for Christs sake What is the obiect of Faith The obiect of faith leuell is they call it that is to say beyond which faith doth not extend it selfe is euery word of GOD in generall set downe in the bookes of the Prophets and Apostles Hence it is that that is called generall faith whereby wee are perswaded that those things which are reuealed vnto vs in the word of God are true not by reason but because we are assured inwardly in our hearts by the holy Ghost that they are deliuered and set out by God who is true and almightie By this faith we vnderstand that the world was made by the word of God Heb. 11.3 of nothing Contrarie to the Axiome of all the Philosophers that of nothing nothing is made whereas otherwise by the very testimonie of nature it might bee acknowledged that the world was made this faith Iustifying faith doth necessarily presuppose and yet of it selfe it doth not iustifie Of this faith the Lord speaketh Esa 55.3 Heare mee .i. Beleeue mee and your soule shall liue And Iohn 20.31 These things are vvritten that yee should beleeue And the word of God is not only the obiect whereat alone faith must aime but it is also the Basis and foundation whereby it is vnderpropped sustained from whence if it doe neuer so little decline it by and by fals to the ground And therefore Paul saith Rom. 10.14 Faith is by hearnig hearing by the vvord of God frō whence we gather that nothing is to be accoumpted for the Doctrine of Faith religion which is not deriued out of the word of God But the principall chiefe immediate and proper obiect of faith by the apprehension whereof it doth iustifie is Christ crucified with al his benefits so farre forth as is offered vnto vs in the word and Sacraments and in him God the father 1. Pet. 1.21 By Christ his meanes you doe beleeue in God which raised him from the dead gaue him glorie that your faith and hope might bee in God or the promise proper vnto the gospell for the free mercie of God forgiuing sinnes for his sonnes sake and accepting and receiuing beleeuers vnto life eternal He that beleeueth in me hath life eternall Ioh. 6.47 The Law is not of faith Gal. 3.12 And this faith is properly and specially called Sauing and iustifying faith And by this obiect Christian faith is discerned distinguished from all sectes which indeede doe professe themselues to beleeue in God but not in Christ How many integrall parts are there that doe make faith Three 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illumination or knowledge in the minde of Christ crucified his benefits not such knowledge as commeth by the beholding of him with bodily eyes but by the a 1. Tim. ◠4 offering of him vnto vs in the word and Sacraments which knowledge may be common also to others besides those that are iustified Heb. 10.26 If vve sinne vvillingly that is to say of set purpose generally flying from Christ after vvee haue receiued the knovvledge of the trueth there remaineth no more sacrifice for sinnes 2. A consent and iudgement likewise in the minde allowing that as true yea as the verie trueth of God which is taught in the word concerning Christ and his benefits Of which consent and iudgement Paul speaketh Rom. 7.16 I consent vnto the law that it is good And. 1. Cor. 2.15 Hee that is spirituall discerneth all things But yet this generall iudgement is not enough vnlesse there bee also a speciall iudgement whereby the beleeuer doth apply vnto himselfe those good wholsome things which are offered in the word that is to say the generall promise of life eternall purchased vnto all beleeuers by the bloud of Christ this he must applie to belong vnto himselfe And of this iudgement ariseth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is assurance of faith which is spoken of Hebrewes 10.22 3. The apprehension of the heart in the will and affection whereby it commeth to passe that with our heart and will as with a hand wee doe apprehend and with both our armes wee doe embrace that which our minde hath iudged and discerned not onely to bee true but also good holie and to saluation and withall to belong peculierly vnto our selues Rom. 10.10 VVith the heart man beleeueth vnto righteousnesse VVhat is faith It is a knowledge consent and longing for grace promised in the word of God and so also a stedfast confidence apprehension of the obtaining of saluation for Christs sake or faith is a firme certaine knowledge of the goodwill of God towards vs which being grounded vpon the free promise of God in Christ is reuealed vnto our mindes sealed in our hearts by the holy Ghost or faith is the desire apprehension of the heart arising out of the knowledge and approbation of the minde and from a speciall iudgement and discerning whereby we do apply euery one particulerly to himselfe Christ crucified with his benefits offered vnto vs
shining in a darke place and obeyeth the chiefe rule of the holy spirit 2. Pet. 1.19 She can neuer erre in points absolutely necessarie vnto saluation or from the truth simply necessarie and that because truth dwelleth no where else in the world but in her onely For which cause so considered Paule calleth the Church The pillar and ground of truth namely in respect of other congregations who are buried in falshood 1. Tim. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So then not simply but in some certaine manner and condition the Church erreth not in matters necessarie vnto saluation but in vnnecessarie things it may erre Iohn 16.13 The holy Ghost will teach you all truth that is all that is necessarie vnto saluation And in this sense Christ prayed for his Church that it might bee sanctified in the truth not that it might not erre in no point but that it might not erre in necessary points b Iohn 17 17 And surely the Church is to be heard according to that saying of Christ a Mat. 244 Luk. 10.16 He which heareth you heareth me but yet so that she heare Christ before she require that her selfe be heard of others But if the Church be not considered vniuersally or totally but particulerly or according to the members thereof surely it may doth come to passe that some particuler visible Churches yea many in number by not vnderstanding a right or by not firmely beleeuing those things which are prescribed by God may erre from the truth eyther in part while they fall into most grieuous errours or else vtterly may depart for euer And this I grant doth happen so much the rather if the bodies of particuler Churches be respected seuerally by reason of the weakenesse of mans disposition men consisting of flesh and bloud of whom it is said Rom. 3.4 Euerie man is a lier sinne also being still inherent in the Godly during this life and God likewise often giuing an efficacie to the Spirit of errour men so deseruing yet so as the Elect may not alwaies persist in errour but being better instructed may returne into the way againe a Mat. 24.24 Isay 42.19 The Lord saith Who is blinde but my seruant and deafe but my messenger whom I sent Dan. 9.12 Speaking of the Church of the people of God saith All Israell haue transgressed thy law 1. Cor. 13.9 We know in part and we prophesie in part The Prophet Dauid Psal 25.7 saith Remember not O Lord mine ignorance The Church of the Iewes erred and the Apostles themselues about the calling of the Gentiles Therefore was Peter warned that he should goe vnto Cornelius and doubt nothing b Act. 10.20 11.2 19. Peter himselfe erred concerning the obseruation of the ceremoniall law while he still beleeued some meats to be vncleane c Act. 10.14 15. he erred also in playing the hypocrite with some other Iewes d Gal 11 13. And againe the Iewish Church erred in being zealous for Moses lawe e Act. 21.20 So did the Church of the Galathians which receiued Circumcision And the Corinthians in the abuse of the Lords Supper and because there were schismes among them f Gal. 1 16 And the Church at Constantinople erred g 1. Cor. 11.18 therefore why might not the Church of Rome erre also For Paule saith that Antichrist shall shall sit in the Temple of God and shall accomplish the mysterie of iniquitie 2. Thes 2.4 In Lib. ad Solitariam vitā agentes And Liberius the Romane Bishop subscribed vnto Arrianisme as Athanasius witnesseth For that which Christ spake vnto Peter Luk 22.32 I haue praied for thee that thy faith should not faile .1 It belongeth onely vnto Peter who was to be assailed with a most perilous tentation in regard of the rest and not vnto his successours And he meaneth a iustifying faith of the heart not of the mouth not an historicall faith which holdeth onely a true opinion of Doctrine For if Christ requested this for al the Romane Bishops namely that they might not erre then hath he not obtained that which he asked for it is manifest that many Romane Bishops haue erred 2. Also that saying nothing appertaineth to the church of Rome but that happely we say that heerein it agreeth with Peter in that it hath denied Christ vnlesse it imitate Peters teares and repentance Neither is it a fitt reasoning from the faith of Peter which was a personall gift to the faith of the church of Rome Neither did Christ himselfe pray for the Apostles onely but for all them who through their wordes shall belieue on Christ Iohn 17 20. Although the Papists affirme The law shall not perish from the Priest nor councell from the wise nor the word from the Prophet Ier. 18.18 yet Ieremiah 7.4 heard the voice of the lord saying Trust not in lying wordes saying the Temple of the lord the Temple of the lord for this is the Nation which hath not heard the voice of their Lord nor receiued his discipline Zeph. 3.2 May the Godly by reason of some mens vices and euill manners seuer themselues from the outward congregation of those that professe the doctrine of Christ No vnlesse they be cast out of the greater part by force for the Prophets haue euer had amongst their auditours some euill ones yet haue they not departed from them And Christ suffered Iudas to the very vttermost in his owne company Math. 13.29 The goodman of the house doth not suffer the darnell or cockell to be pulled vp least it hurt the wheat and it is certaine that there will neuer be in this world so syncere and perfect a church but there may be found chaff and tares mingled with the wheat Verse 24.47 What are the conditions of the church 1 The crosse is a certaine marke or token by which the Lord will haue all those that are his to be marked that they may be conformeable to the Image of his sonne a Rom 8 28 2 Tim. 3 12 yet is it not a perpetuall marke of the church but is rather to be termed a condition thereof then a note or marke 2 That as long as it soiourneth in this world it hath some euill mingled among manie good and sincere men which thing Christ teacheth in the parables of the tares and the drag-net b Math. 13 24.47 3 That although it be clensed by the blood of Christ so that it is without spott or wrincle c Ephes 5 27 both by the imputation of Christs merit as also for the endeauour whereby it aspireth vnto that state yet is it still subiect to many vices and infirmities of the flesh remaining whereunto all the faithfull are apt and prone so that they haue need perpetually of this praier Forgiue vs our trespasses What Epithites are attributed to the church on earth 1 It is called by a metaphor and similitude the Mother of the faithfull Gal. 4.26 bicause the church bringeth forth sonnes vnto
temporall and brittle life for this would bring in a Capernaiticall eating of his flesh But it is spirituall not in respect of essence but in the manner of receiuing and by the spirituall strength and efficacie of our norishing by it because the spirit or minde of man doth receiue it by faith alone and really and truely for there is also in spirituall actions their realitie is nourished by the vertue of the holy Ghost and is fed vnto spirituall and eternall life And truely the benefit of spirituall life doth redounde also to the bodie it selfe forasmuch as from thence it is regenerated it is sanctified and at length shall be partaker of the blessed Resurrection but neuerthelesse that meat is not to be called corporal but spiritual because it giueth onely spiritual nourishment Therefore although there is an eating of the bodie in which respect that is to say in respect of the terme or obiect it might be called corporall notwithstanding in respect of the manner it is not a corporal eating Therefore seeing that the flesh of Christ is only spirituall meate and in like manner the bloud of Christ spirituall drinke it followeh that the flesh of Christ is eaten onely spiritually and also that his bloud is drunke spiritually that is with the mouth of the spirit or soule namely by faith which the holy Ghost himselfe doth ingender in our minds Ioh. 6.51 Because the commaunding words of the Supper Take and eate doe speake of a corporall action and of one eating with the mouth And concerning that which ought to be taken and eaten Christ saith a little after This is my bodie whether therefore is the true bodie of Christ taken by a corporall action and eating The Maior is denyed because seing that the holy Supper as hath beene said doth consist of two things earthly and heauenly or of the signe and of the thing signified there are two sorts of eating and therefore a twofold eating is commaunded one of the signe another of the thing signified that corporall and sensible but this spirituall and intelligible The word of eating is attributed to that properly but to this figuratiuely as Psal 14.4 The workers of iniquitie eate vp my people as they eate bread And Ioh 6.53 Otherwise it should followe that the bodie of Christ is to bee eaten by a corporall action which is a horrible thing and the conceipt of the Capernaits For Christ goeth not into the belly but into the heart Ephe. 3.17 therefore is not eaten with the mouth a Mark 7.18 19 And whereas to auoide this absurdity some doe faine a corporall eating which may bee done after a heauenly and supernatural manner it is a deuised forgerie vnutterable and no way is intelligible and moreouer implying a contradiction What is it to eate the bodie and to drinke the bloud of Christ It is not onely to beleeue the promise of God which doth witnesse as Christ himselfe expoundeth it Ioh. 6. vers 35. I am the bread of life hee that commeth to mee shall not hunger and hee that beleeueth in mee shall neuer thirst Where the Lord doth declare that to beleeue is to drinke and to come to Christ by faith is to Eate that the flesh of Christ is crucified for vs and his bloud shed for vs for remission of sinnes but to be spiritually refreshed and to receiue spirituall life and strength by a true communication of the bodie of Christ as it were by nourishment as Christ saith He shall not hunger nor euer thirst and moreouer to lay hold vpon Christ by faith not appearing a farre of but so vniting and insinuating himselfe vnto vs that he may be our head we his members Tractat 26. 27 vpon Iohn Whereupon Augustine in the second Sermon De verbis Apostoli saith That same manducare to eate what is it but to be refreshed that same bibere to drinke what is it but viuere to liue This is saith hee to eate that meate and to drinke that drinke to abide in Christ to haue Christ abiding in him as Christ himselfe declareth Ioh 6.56 Hee that eateth my flesh and drinketh my bloud dwelleth in mee and I in him And by this hee which dwelleth not in Christ and in whom Christ doth not dwell without doubt hee neither eateth his flesh spiritually nor drinketh his bloud although carnally and visibly hee presseth the Sacrament of the bodie and bloud of Christ with his teeth Therefore the eating of the flesh of Christ and the drinking of his bloud is not onely faith but a certaine consequent and effect of faith namely the inward coniunction of vs with Christ the effect whereof is ioye in God and moreouer life eternall a Iohn 6.51 54.56 1. Cor. 5.8 Seing that Christ is giuen daily in the word to be eaten by faith and is there eaten of the faithfull Iohn 6.35 why is there neede of the supper That by this Sacrament as by an action more euident vnto vs or by a word visible that is shewing that selfe same thing to the eyes which the word doth signifie to the eares of the hearers our faith being more exercised and more confirmed we may eat him more and more and may apply him vnto vs more nearely more effectually and moreouer by Christ so eaten we may haue more spirituall sense motion and life vntill in that last day needding the vse neither of the word nor of the Sacraments we all in Christ and with Christ being present with vs in verie deede in heauen doe enioy that euerlasting spirituall life Now therefore at the length distinguish exactly the waies of eating of the bodie of Christ As it is a Sacrament it is not taken generally for the whole action of the Lords Supper and for the taking it selfe both of the signe and also of the thing signified but for the signe it selfe Question vppon Leuiticus 57. as Augustine saith Secundum quendam modum Sacramentum corporis Christi corpus Christi est that is after a certaine manner the Sacrament of the bodie of Christ is the bodie of Christ and hee saith the same thing oftentimes Sacramentum Ecclesiae duobus constare Sacramento re sacramenti that is That the sacrament of the Church doth consist of two things of the sacrament the thing of the Sacrament In this sense one eating is outward Sacramentall Symbolicall or Sacramentall onely namely of them which in the Lords Supper doe eate that holy signe of the body of Christ with the mouth of the bodie but which without faith is of no moment to saluation Another is Mentall or spirituall only namely of the thing signified which is done by faith alone by hearing reading and meditating of the word of God concerning which Ioh. 6.53.54 55.63 and it belongeth to all times but yet onely to the faithfull and in the olde time also it was common to the Fathers a Cor. 10.3 verily verily I say vnto you Except yee eate the flesh
of the Sonne of man and drinke his bloud yee haue no life in you Whosoeuer eateth my flesh and drinketh my bloud hath eternall life And my flesh is meat indeede and my bloud is drinke indeed Concerning which eating Hierom saith Quando audimus verbum Dei tunc caro Christi sanguis eius in aures nostras funditur that is vpō psalm 147. When wee heare the word of God then the flesh of Christ and his bloud is powred into our eares Finally there is another Spirituall and Sacramentall together in the lawfull vse of the Lords Supper that is to say of them which in the Lords Supper do eate both the signe of the bodie of Christ with the mouth of their bodie and also the bodie of Christ with the mouth of the soule it selfe that is they receiue it by true faith and are truely partakers of it by the working of the holy Ghost eating not only panem Domini the bread of the Lord but also panem Dominum the bread the Lord as Augustine somtimes said Although it is the same not a twofold receiuing of the same and one Christ that is to say spirituall by faith whether it be giuen to our minde to bee taken in the bare word or Sacramentall signes beeing added thereunto And therefore it is not to bee denyed that those words Ioh. 6. doe belong to the spirituall eating which is done in the Supper For although Christ then spake not of the signes themselues yet he spake of the matter of the Sacrament For which cause the Fathers in their Homilies especially to the people applyed that place to the Sacrament of the Euchariste But as for a carnall or orall eating whereby the bodie of Christ may bee receiued with the mouth and conueyed into the stomack there is none because it cannot stand with a spiritual eating with his ascention a Iohn 6. verse 62 And because carnal eating is not only vnprofitable but Capernaiticall but the spirituall quickneth as it is in the same place b Verse 63. But whereas Bellarmine goeth about to prooue that the words of Christ Iohn 6. are properly to be vnderstoode of the corporall eating of the flesh of Christ which may bee done in the Eucharist Book 2. of the sacrament Enchir. Chapter 5◠which hee calleth Sacramentall because Christ confirmed with an oathe verilie verily which is not lawfull to adde but in most plaine sentences and which cannot be wrested to another sense least a gappe bee thus opened to periuries It is easily confuted because Christ Iohn 3 3 vsed the same oath in one figuratiue sentence and taken of Nichodemus to another sense verily verily I say vnto thee except a man be borne againe hee cannot see the Kingdome of GOD. And to make it a proper speaking a most absurd consequence should followe that euerie one comming neuer so vnworthilie shall haue eternall life for all such should eate the flesh of Christ vpon Psal 〈◊〉 97 But contrariwise Augustine speaking of those words of Christ saith Hast thou vnderstode spiritually They are spirit and life Hast thou vnderstoode carnally so also they are spirite and life but they are not to thee vnderstand spiritually those things which I haue spoken Yee shall not eate this bodie which yee see and drinke that bloud which they who shall crucifie mee shall shed I haue commended vnto you a certaine Sacrament beeing spiritually vnderstoode it shall quicken you but the flesh profiteth nothing And in his Tract vpon Iohn To beleeue in Christ This is to eate the liuing breade And hee saith that those words Except yee eate the flesh of the sonne of man doe signifie nothing else De Do et Chr stum Book 3 Chapter 16 but that wee must communicate with the Lords passion and sweetely thinke in our mindes that the flesh of Christ was crucified for vs. And hee saith Vt quid paras dentem ventrem Crede manducasti that is Why doest thou prepare thy tooth and thy belly beleeue and thou hast eaten in which words truely hee granteth that the flesh of Christ is eaten figuratiuely whether we regard the essence or the manner of corporall eating Which are the Sacramentall or definitiue words or the words of promise which the Lord added to the signes Namely those which doe shewe as it were the kernell or inward matter or the thing signifyed whereof some are said concerning the bread and some concerning the cuppe And truely there are two parts of that speach concerning the bread the first This is my bodie The latter Which is giuen for you or is broken Which is the subiect of the former part and also the Attribute The Pronoune demonstratiue This not taken adiectiuely but substantiuely which doth not signifie a singular thing and vnfruitfull or any singular thing of a more general substance which may signifie the same thing with that which is spoken of or as Scotus speaketh may pro eodem supponere that is put in the place of the same so as they which are signifyed by the subiect attribute differ not betwixt themselues except in a diuers manner of conceiuing as though the sense should be This thing cōteined in the bread is my bodie Neither also is that subiect to be vnderstoode of that which was bread as if wee should speake of that which Moses held in his hand and which was a staffe or a rod. This is a Serpent or this which was water at the mariage in Cana is wine Also it is not to be taken for the aduerbe of place Hic here But that pronoune demonstratiue is referred to certaine breade which Christ tooke brake and gaue to the Disciples but it is not referred to his owne bodie Paule being the interpreter 1. Cor. 10.16 The bread which we breake is it not the communion of the bodie of Christ It is false therfore which Bellarmine assumeth booke 1. chap. 9. concerning the Eucharist that Hoc this cannot be spoken of a thing which is seene and openly knowne vnlesse that thing be of the neuter gender But the attribute is corpus meum my bodie which is spoken concerning the subiect that is to say true bread But the couple wherwith that attribute is ioyned with the subiect is the Substantiue Est is Is the verbe Est to be taken essentially or substantiuely and in his naturall signification In no wise but significatiuely representatiuely and figuratiuely and againe Bellarmine is deceiued who thinketh that this verbe cannot by any meanes bee taken in any other then in the proper signification because by no reason at all neither Phisicall nor Logicall nor Theologicall can an vnlike thing be saide of an vnlike properly existently essentially and substantially but onely figuratiuely Neither can two things remaining substantially diuided how much soeuer ioyned and vnited together in their essences bee truely saide so to bee one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that one may truely be said to be another substantially So the soule
f Heb. 2.16 and did personally and inseparably for euer vnite a true humane bodie g Heb. 2.14 indued with a reasonable h Mat. 26.38 27.50 soule And so being true God became true man like to vs in all things i Heb. 2.17 4.15 sin onely excepted What things are we especially to consider in the person of Christ Foure 1. That Christ is God 2. That the same Christ is man 3. That he is God and man in one person 4. The phrases and the vsuall speeches which are affirmed of Christ in the Scriptures By how many and by what kind of testimonies do you proue that Christ is God By three 1. By apparant and manifest sentences of scripture wherein the Diuinitie of Christ is auerred 2. By his workes which were altogether diuine 3. By the worship and honour which was yeelded vnto Christ both of the Saints that beleeued and of the Angels Shew some pregnant testimonies whereby you can proue that Christ is God Esa 9.6 This is the name whereby they shall call him speaking of the Messias to wit the mightie God the Father of eternitie Ier. 23.6 The name whereby the braunch of Dauid shall be called shall be the Iehouah our righteousnesse Iud. 6.11 c. That Angel which appeared to the holy Patriarches cals himselfe Iehouah In the new Testament Mat. 16.16 Thou art Christ the Sonne of the liuing God Iohn 20.28 My Lord and my God Rom. 9.5 Christ being God was of the Fathers according to the flesh who is God for euer 1. Iohn 5.20 And we are in his Son Iesus Christ who is very God and life eternall 1. Tim. 3.16 God is manifest in the flesh In which places Christ is absolutely called God and the name Iehouah so giuen to him not by a trope or symbolically by reason of the presence of God as Exod. 17.15 it is giuen to the altar Psal 24.8 it is giuen to the arke Ier. 33.16 it is giuen to Ierusalem Which be the testimonies of the second sort The workes which none can doe but God alone which are ascribed to him to wit to create and preserue a Ioh. 1.3 5.17 Col. 1.16 Heb. 1.2.3 to redeeme b 1. Cor. 1.30 1. Thess 1.10 to blot out iniquities c Mat. 9.6 to search the heart d Matth. 9.4 Mar. 2.8 14 13. to heare our prayers e Iohn 14.14 to quicken f Iohn 5.27 to iudge g Iohn 5.22 moreouer the miracles which he wrought by his owne power according to that prophesie Esa 53.5.6 vnto which also euen Christ himselfe sendeth vs h Iohn 10.25 Mat. 11.4.5 and for the working whereof he gaue power to his Apostles i Math. 10.8 moreouer those attributes which do agree onely to the nature of God and ascribed vnto him as eternall k Mic. 5.2 Ioh. 1.1 17.5 almightie l Iohn 3.31 Phil. 3.21 infinite m Mat. 18.20 28.20 King of Kings n Reu. 19.26 Sauiour o Math. 1.21 Act. 4.12 and the rest testifie him to be God by nature Which is the third kind of testimonies The worship and honor which is performed vnto Christ namely inuocation adoration faith hope Psal 72.11 All the kings of the earth shall worship him and all people shall serue him Esa 11.10 and Rom. 15.12 All nations shall call vpon him and trust in him Psalm 2.12 Blessed are they that put their trust in him Euery knee shall bow vnto him p Rom. 14.11 Phil. 2.10 And Iohn 14.1 Ye beleeue in God beleeue also in me Act. 7.39 Lord Iesu receiue my spirit All which do proue that hee is true God Why is it necessary that Christ the Redeemer should be God For two causes especially whereof the former is the greatnesse of the euill wherewithall mankind was ouerwhelmed which could be taken away by no creature The latter is the greatnesse of the good which could be restored by none to man againe but by God who alone is truly good q Mat. 19.17 What is the greatnesse of the euill It standeth in foure things which be these The greatnesse of mans sin The infinit vnsupportable weight of Gods anger The power of death The tyrannie of the diuell which to take away to abolish to appease to ouercome none was able but God alone What is the greatnesse of the good which could be restored by no creature The restoring againe of the image of God r Col. 3.10 therefore Christ 1. Cor. 1.31 is made to vs wisedome righteousnesse sanctification and redemption not onely by reuealing and teaching of them but by performing and restoring of them ſ Luk. 1.77 2. Cor. 5.21 Mat. 20.28 Rom. 3.24 Gal. 3.13 4 5. Tit. 2.14 1. Pet. 1.18 Heb. 5.9 Why is he called the Word Basil saith because he proceeded from the mind and is the image of the Father wholy in himselfe manifesting the Father and hauing his being of himselfe euen as our speech is the patterne of all that we thinke but he as Ignatius saith is the Word of the Father not because he floweth from him but that he is the essentiall Word of the Father Or else as Irenaeus speaketh because he is the Fathers interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is called his speech as it were speaking speaking with the Fathers Or else because it is he of whom speech is made that is of whom the Lord hath spoken or whom the Lord hath promised or else because it is he who spake the word and all things were made According to which nature is he called the image of God Col. 1.15 Not according to his humane nature alone as man is said to be made after the image of God but especially according to his diuine nature but manifested in the flesh or so farre forth as God hath truly manifested himselfe in Christ a 2. Tim. 3.16 whereupon he is called the brightnesse of the glorie of the Father Hebr. 1.3 and the character or ingrauen forme of his person because he is not some vanishing representation but ingrauen and durable Proue that Christ is very man Gen. 3.15 The seede of the woman is promised which shall breake the Serpents head Gen. 22.18 God promised Abraham that in his seed all the nations of the earth should be blessed 2. Sam. 7.12 it is promised to Dauid that his sonne must sit vpon his throne and raigne for euer Esa 7.14 Behold a virgin shall conceiue and bring forth a sonne Besides all these the historie of the Gospell doth plainly proue that Christ was conceiued b Luke 1.31 borne c Luke 2.7 circumcised d Verse 21. had a true body and soule e Luke 22.20 Heb. 2.4 Mat. 26.38 was hungrie f Mat. 4.2 thirstie g Iohn 19.29 shed his blood h Iohn 19.34 that he died i Mat. 27.50 and that he had all the properties and affections of mans nature yet without sinne k
second death What was the end of his resurrection The glorie of God and Christ and the saluation of the elect Rom. 6.4 Christ rose againe to the glorie of the father 2. in respect of Christ that hee might obtaine eternall glorie due to him by the expresse forme of the promise in the Law a Leu 18.5 Gala. 3.12 3. That he might translate and bring vs to eternall life beeing freed from mortalitie VVhat are the effectes and fruites of Christs resurrection The first concerneth Christ for by his resurrection he was declared to be the Sonne of God Rom. 1.4 he became conquerour tryumpher ouer sinne death and hell and ouer the whole kingdome of Sathan For in Christ God stroue with the diuell righteousnesse with sinne life with death who all ouercame and that Prophecie was fulfilled Gen. 3.15 The seede of the woman shal break the head of the Serpent that is Christ shall destroy the workes of the Diuell 1. Iohn 3.8 The second respecteth Sathan who being troden downe lyeth vnder the feete of the conquerour Iohn 16.11 The prince of the world is alreadie iudged and expulsed in respect of the faithfull that in such maner as hee can not hurt them in such sort as hee would and he trembleth at the name of Iesus Christ by whome hee knoweth himselfe to be ouercome and condemned to eternall punishment The third pertaineth to vs vnto whom he is raised that wee might bee absolued from sinne and iustified 1. Cor. 15.7 If Christ be not risen againe yee are as yet dead in your sins For the death of Christ is of no efficacie if Christ remaineth stil in death And Ro. 4.25 He is risen againe for our iustification not because he added any thing thereby vnto the price of our redemption seeing hee fullie made satisfaction for our sinnes by his death but because the resurrection of Christ is an euident testimonie of Christs perfect righteousnes and obedience according to the Law and that not in respect of some parts onely thereof as the righteousnesse of Elias and other the Saints but in respect of the degres of the parts so as it may suffice to make vs righteous before God and may giue strong testimony that the passion of Christ is a sufficient sacrifice acceptable to God appeasing his anger and that he did plainely conquer and disarme death b Luc. 11.22 and therefore did c Osâ—â— â—3 14 perfectly abolish sinne whereupon the rule of death depended Neither could our sins haue bin perfectly expiated done away by Christs death if death had got the vpper hand in this combat whereupon it coÌ„meth to passe that our faith hope safely relyeth vpon God d 1. Pet. 1.21 2. Because by the power of Christs resurrection we shal be quickned that is we shall be regenerated vnto a liuely hope a Ephes. 2.5 And Rom. 6.4 He hath risen againe that we might walke in newnesse of life The third cause is the stay the supporting and pledge of our resurrection vnto immortality for seeing Christ is our head is risen again For ye are al saith Paul Gal. 3.28 as one maÌ„ in Christ we also of necessitie shall rise againe who are his meÌ„bers Therfore as wheÌ„ we see a mans head aboue the water we doubt not but the rest of the meÌ„bers wil also get forth straight follow so must we thinke of Christ and of our selues Hereupon Paule saith 1. Cor. 15.20 Christ is risen againe therefore shall we also rise againe And 1. Thes 4.14 For if wee beleeue that Iesus is Dead and is risen againe euen so them which sleepe in Iesus that is in faith whereby they are ingraffed into Christ will God bring with him Also Phil. 3.20 Our conuersation is in heauen from whence wee looke for a Sauiour euen our Lord Iesus Christ who shal transforme our base bodie that it may be made like to his glorious bodie What is the vse of the resurrection 1. That by cur beleeuing this Article we may conceiue vnspeakable ioy of conscience by liuely sense of the remission of our sins of our Iustification regeneration by the resurrection of Christ For hence proceedeth our greatest ioy in that wee behold man beautifull glorious immortall in Christ who before in the Passion was so miserable ignominious sorrowfull bloudie filthy and horrible for our sinnes 2. That we may both in prosperitie and aduersitie think of that most happie estate which we expect in the life to come and may raise vp our mindes vnto hope of our future glorie Iob. 19.25 I knovv that my Redeemer liueth c. And Paule 2. Tim. 2.8 Remember that Iesus Christ is risen from the dead 3. That wee may tryumph and finde securitie in death for so much as Christ by his resurrection hath ouercome and destroied our twofolde death namely the death of sin the death of hell VVhat is against this Doctrine 1. The obstinacie of the Iewes who deny Christs resurrection 2. The error of the Eutychians who dreamed that the humane nature of Christ was turned into the Diuine after his resurrection 3. The error of the Vbiquitaries who make the body of Christ such as no bodie is and that both before and especially after his resurrection seeing that they will haue all properties of a true bodie laid aside and that it is now in no certaine place but spread abroad in all places in an vnspeakable manner 4. Of the Papists who euery year do lay in a graue the Image of Christs body cause Priests monks to guard and watch with it who also with a mournfull song doe celebrate his buriall do bestow vpon a wodden Image those things which hee commanded to bestowe vpon the poore a Iohn 12.8 2. They superstitiously take pilgrimages to that place which Iesus did honour with his buriall contrarie to those sayings of Christ Iohn 4.23 The houre is come and now is when the true worshippers shall worship the Father in spirit and truth And of Paule 1. Tim. 2.8 I will therefore that the men pray euerie where lifting vp pure hands without vvrath or doubting The seuen and twentieth common Place Of Christs Ascension What is the Historie of Christs Ascention IT is to be taken first out of Mark ca. 16.19 The Lord after he had spoken vnto theÌ„ was againe taken vp into heauen and sate on the right hand of God Againe out of Luke in the Gospell cap. 24.50 Afterward he led them out into Bethania and lift vp his hands and blessed them And it came to passe that whilest he blessed them he departed from them and was caried vp into heauen And in the Acts. cap. 1.9 And when he had spoke these things while they beheld he was taken vp for a cloud tooke him vp out of their sight and while they looked stedfastly to heauen as he vvent behold two men stood by them in vvhite apparell VVhich also said Ye men of Galile vvhy stand ye
Iron of sinne and being affrighted with the terrour of Gods wrath sticketh so fast in that trouble of mind that he cannot winde himselfe out of it This they call the accusation of sinne which commeth by the lawe Rom. 3.20 The Apostle 2. Cor. 17.7 calleth it worldly sorrow and sorrow vnto death whereby a man grieueth and sorroweth for his sinnes and being terrified with the feare of the punishment hanging ouer his head which is the certaine and direct way to desperation vnlesse the Lord put to his helping hand Examples hereof are Cain a Gen. 4.13 Saule b 1 Sam. 15 30. 31.4 Achitophell 2. Sam. 17.23 and Iudas c Mat. 27.3 4.5 But in the elect it is a kinde of preparation to the repentance of the Gospell Now the contrition of the Gospell is that whereby the sinner being grieuously afflicted within himselfe yet riseth higher and through the preaching of the Gospell doth apprehend Christ the salue for his sore the comfor of his feare and the hauen for his miserie This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrow according to God or godly sorrow which proceedeth from the spirit of God and is acceptable vnto God and proper vnto that man that sorroweth for his sinnes not for feare of any punishment but in that he taketh this exceeding grieuously that he hath offended God a most gentle father and it causeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repentaunce as the Apostle declareth 2 Cor. 7.10 Examples there are of Ezekiah Esa 38.13 Hee brake all my bones like a Lion of Dauid d 2. Sam. 12 13. 24.10 of Peter who wept bitterly but left not of hoping Mathew 26.75 And of them that were pricked in their heart at the preaching of Peter but yet trusting in the goodnesse of God they added further Men and brethren what shall we doe Act. 2.37 of this Repentance the Psalmist Psal 51.8 saith Let the bones which thou hast broken reioyce and verse 17. The Sacrifice of God is a contrite Spirit a broken heart O God thou wilt not despise And Esay 57 15. God dwelleth with the contrite and humble spirit also chap. 66.2 To whom should I looke but to him that is poore and of a contrite spirit and trembleth at my words And Christ saith Math. 5.3 Blessed are the poore in spirit i. the humble who doe of their owne accord submit themselues vnto God being touched with a feeling of their sinnes and voide of all pride in themselues VVhat signifieth this word Repentance secundarily It signifieth generally the whole conuersion of man vnto God as Luke 15.7 There is more ioy in heauen among the Angels for one sinner that repenteth then for 99. iust men which neede not amendment of life Which must be vnderstood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely in respect of them that are vtterly turned away from God And Act. 2.38 Repent and be baptised euerie one of you c. And thus they define it Repentance is a true sorrow for our offence toward God with a desire and hope of pardon and a will and especiall endeuour from henceforth to auoid all sinne and to approue all our life vnto God How many are the parts of this generall Repentance Three 1 Contrition whereby a man acknowledgeth his sinne and that he hath deserued the iust wrath of God and his curse for sinne and doth earnestly lament for the sinne committed and loatheth the same vnder which are comprehended Humilitie Modestie such as was in Peter who being touched with a consideration of the diuine power in Christ fell at his knees crying Go from me Lord for I am a sinfull man Luk. 5.8 And in Dauid who vsing daily to shed teares made account that he had need of a multitude of mercies Psal 6.7 and 51.3 2 Faith which acknowledgeth Christ the mediator and intercessor with his father and holdeth that sinne is forgiuen for the mediators sake and that the righteousnesse of the mediator is imputed vnto him 3 New obedience which consisteth of iust dealing toward our neighbour holinesse and puritie in the whole course of our liues and diligence in performing the duties of our calling Of which parts we haue an example Luk. 7.37 In the woman that was a sinner whose teares were a witnesse of her contrition i. of her feare and griefe of conscience according to God in regard of sinne her comming to Christ was a testimonie of the confidence which she had conceiued of him and her obedience that she yeeldes vnto Christ in washing his feete with her teares wiping them with the haires of her head and kissing them did testifie her new obedience which is a fruit of faith What thinke you of this Diuision I hold it to be true but to speake properly faith is no part of Repentance but the mother and fountaine thereof For faith must needes shine before Repentance and such faith such repentance For no man saith Ambrose can repent but hee that hopeth for pardon And therefore the cause of Repenting is drawne from the verie promise of saluation Mat. 3.2 Repent for the kingdome of God is at hand as if he should say Because the kingdome of God is at hand therefore repent And Psal 130.4 With thee is mercie that thou maist be feared Moreouer the Scripture doth not make mention of faith as vnder Repentance that is to say not as if repentance should bee the genus or generall and Faith the Species or speciall but reckoneth them as two diuers things Repentance and Faith Mark 1.15 Repent and beleeue the Gospell Luk. 24.47 Preach in my name repentance and forgiuenesse of sinnes And Paul Act. 20.21 saith That hee had witnessed both to Iewes and Graecians the repentance toward God and faith toward our Lord Iesus Christ Not that true repentance can stand without faith for they are vnseparable in the saints but because although they cannot bee separated yet they ought to be distinguished as hope and faith are as in the sinfull woman the theefe Dauid Manasseh and other repentant sinners Finally new life or new obedience to speake properly is not a part of repentance but an effect and fruite thereof Mat. 3.8 Iohn Baptist saith Bring forth fruites worthy repentance So Act. 26.20 Paule shewed vnto the Gentiles That they should repent and turne to God and do workes worthy amendment of life which are called the fruites and works of sanctification Whether of these goeth before Faith or repentance Whereas we haue saide before that repentance is sometimes vsed by a Synecdoche for that which they call Contrition and haue shewed that contrition is legall or euangelicall wee haue placed faith as it were in the middle betweene the former of those sorrowes which commeth of the acknowledgement of our sinnes and the accusations of the conscience or which proceedeth from the Law and the latter which proceedeth from the Gospell For godly sorrow is an effect of faith aswell as ioy and gladnesse of conscience Which is the third signification of
not referred to a qualitie but to the relation which consisteth in a flowing out and respect rather then in the place of abode And besides it is now so imputed vnto vs as hereafter liuing with Christ in heauen wee shall really be clothed with the righteousnes of Christ and shall liue by that life of Christ which is now onely begunne in vs and shall be perfected hereafter How doth the righteousnesse of the law and the righteousnesse of the Gospell differ Not in matter or forme but in the efficient the subiect and the end Not in matter because both of them are obedience performed vnto God Not in forme because the rule of both is the law of God for God acknowledgeth no other righteousnesse but that that agreeth with this law And therfore Rom. 3.30 The law is established by faith both because the righteousnes of Christ is the full performance of the law as also because we are by faith clothed with the spirit of Christ which working in vs we doe begin to will and to doe things appertaining to God and so by him the obedience of the law is begun in vs and Rom. 8.3.4 God sent his sonne in the flesh that the righteousnesse of the law i. that verie thing which the law requireth namely the fulfilling of righteousnesse and the perfect integritie of our abilitie all which we doe freely attaine by Christ apprehended by faith might be fulfilled in vs that is to say indeed in himselfe and as I may so say by application for by faith he and his righteousnesse are made ours and Gal. 4.4 Christ was made vnder the law that is subiect vnto the law both by doing and suffering that hee might redeeme those that were vnder the law i. which were subiect vnto the lawe But they differ in the subiect and efficient because the righteousnesse of the law is performed in and by that man who by the same is accompted righteous of which sort there is none but Christ himselfe The righteousnesse of the Gospell is a perfect fullfilling of the lawe performed not in or by that man who is thereby accompted righteous but by another namely Christ which performance notwithstanding is accompted to come from the man himselfe And therefore Rom 10.5 c. The righteousnesse which is by the Lawe standeth thus The man that doth these things shall liue in them Leuit. 18.5 But the righteousnes that is of faith promiseth free saluation If thou shalt beleeue in thy heart and confesse with thy mouth the Lord Iesus and that the Father hath raised him from the deade thou shalt bee saued They differ also in the end for the end of the righteousnesse of the Gospell is the glory of the mercie and iustice of God but the end of the righteousnesse of the Lawe is rather the glory of men a Rom. 3.26 27 4.12 Ephes 1.6 because man should haue whereof to boast himselfe VVhat thing is there agreeable vnto Iustification or of the like nature with it Regeneration or the giuing of the holy Ghost or Sanctification Viuification Renouation or the infusion of grace by little and little decaying and altering our corrupt nature eyther also inherent righteousnes which being communicated vnto vs by the holy Ghost doth shew it selfe outwardly by workes and whereby wee are iust not before God but before men and are by him acknowledged and accompted for iust and it appeareth by the mortification of sinne or the olde man and renouation of the new i. by the hatred of sinne and loue of righteousnesse and zeale of good works and it is vsually called inchoated or begunne obedience Whereof 1. Iohn 3.7 He that doth righteousnes is righteous and Apoc. 22.11 He that is righteous let him be more righteous Can Regeneration be separated from Iustification No but yet they may be distinguished neyther are the two benefits of Iustification and Sanctification euer to be confounded as of Iustification he saith Psalm 32.2 Blessed is he to vvhom the Lord imputeth not sinne and of renouation he addeth And in vvhose spirit there is no guile For as in orignall sinne which we haue from Adam there are two things namely the guilt and imputation of that sinne and disobedience as it is said Rom. 5.12 In vvhom namely in Adam vve haue all sinned and that which followed that namely the priuation of righteousnesse So if the opposition be true betweene Christ Adam as contrarie causes and then betweene sinne and righteousnesse as contrarie effectes for after the like and selfe same manner righteousnesse is by Christ as sinne was by Adam it must needes be that we must haue both the imputed and the inherent righteousnesse But in the former consisteth the true Iustification of vs before God because that onely is perfect and maketh a quiet conscience a Rom. 5.1 in the other consisteth our Innouation wherein we must of necessity daily profit but yet not rest vpon it before God seeing it is but imperfect b Rom. 7.18 Doe Iustification and sanctification agree in nothing They agree 1. in the efficient cause For God is the authour of both through the merit of Iesus Christ 2. in the instrumentall cause which is faith the instrument of Iustification by receiuing it the instrument of sanctification not by effecting it c 1. Tim. 1.5 3 In the scope and end for they both tend to one end Iustification as the cause sanctification as the waye Ephes 2.10 vve are created in Christ to good vvorkes vvhich God hath prepared that vve should vvalke in them Is there any difference betweene Iustification and the giuing of the holy Ghost Yes euen as Luk. 15.20 the prodigall sonne is reconciled to his father onely of his meere mercie wherewithall his Fatherly heart is inflamed not for all the ornaments which are bestowed vpon the partie reconciled Which is the difference betweene Iustification and Renouation They differ in beeing 1. In forme for Iustification is the remission of sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and imputation of righteousnesse or acceptation of the person to life eternall of Gods mercie for the lambe of Gods sake that taketh away the sinnes of the world But Renouation is by the Holie Ghost dwelling in the hearts of those that are iustified and kindling new motions agreeable vnto the will of God and reducing them from impure qualities vnto pure qualities So that the giuing of the holy Ghost is not a part of iustification but an appendice or part of this so great benefit a sealing vp and testifying of iustification receiued for the Mediators sake according to that Ephe. 1.13.14 In vvhome vvhilest yee beleeue yee are sealed vvith the Holie spirite of promise vvho is the pledge of our inheritance 2. In subiect For the subiect of righteousnesse is not in vs but in Christ but the subiect of sanctification is the minde will affection and all the outward members a Rom. 6.19 Colloss 3 5 3. In the Obiect For iustification respecteth the
of Election c. Rom. 8.30 But the Scripture teacheth the contrary d. 2. Tim. 1.9 To Titus 3.5 He hath called vs with an holy calling not according to our workes but according to his purpose and Rom. 4.6 God imputeth righteousnes without workes Is the Election of all men common or generall that is doth God ordeine all men to Saluation No but special because all are not elected nor blessed in Christ a. Eph. 1.3.4 neither haue all men faith b. 2. Thess 3.2 2. Because he which receiueth all maketh no choyce But all election eyther of some one or some few must needs be out of a number of some remaining nay it is an vnsauorie contradiction and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a monstrous speech to say the Election of all men were generall 3. The Scripture declareth that there is a certaine crew of Reprobates both Iohn 6.44 No man commeth vnto me but whom the father shall draw And Rom. 9.18 Whom he will he receiueth to mercie and whom he will he hardeneth And 11.7 The Elect haue obtained it but the rest haue beene blinded Of what sort of men is Election Of such as are vncleane and vngodly in the sight of God For he hath chosen vs that we might be holy without blame Eph. 1.4 But whereas he chose vs before the world was made it is effected that God set before his eyes all men that euer should be and for as much as they would be vngodly and accursed hee likewise so considered them and so chose some out of the common lumpe and filth of men and those freely according to the good pleasure of his will leauing others in their sinne and curse VVherefore hath not God elected all Let vs not be too curious in enquiring if wee be vnwilling to fall into errour saith Augustine Neuerthelesse wee must not doubt that the reasons of this his secret counsell are most sufficient although they are vnsearchable c Ro. 11.33 Is not Christ the Redeemer of all men No for he is a Redeemer neither to Pharao nor Iudas neyther vnto Caiphas nor Herod neither vnto Iulian nor in briefe to all those that are damned or without hope for whom neyther he died Died not Christ for all men His death was sufficient for all say the Schoolemen but effectual onely for the Elect and them that are faithfull If we respect the vertue and force of Christs blood it is sufficient for the redemption of all but if we looke vpon the purpose and eternall counsell of God and the good will of the Mediator he died for the elect onely Ioh. 10.15 I lay downe my life for my sheepe saith Christ and 17.9 I pray not for the world but I pray for them whom thou hast giuen me Therefore hee neyther offered sacrifice for it neither did he redeeme it And vers 19. For their sakes who beleeue and whom the father hath giuen me sanctifie I my selfe And Matth. 26.28 My blood which is shedde for many for the remission of sinnes Is not the calling and promise generall Matth. 11.28 Come vnto me all ye that are weary and laden It is indefinite rather and that truely in respect of certaine circumstances as of nation and condition of age sexe and the like whereby God is moued not to choose some one Moreouer neyther doth God generally call all outwardly by the preaching of the Gospell for that it hath neuer been knowne vnto many much lesse doth hee call all inwardly by an effectuall calling And although the voyce of the Gospell speake to all men generally yet faith is rare and singular because the arme of the Lord is not reuealed vnto all Isa 53.1 a. Ioh. 12.13 How doth it then accord that God calleth them to him whom he knoweth will not come Austen answereth out of the Apostles wordes Serm 11. Wilt thou dispute with me Maruell with me and cry out O the depth Let vs both agree in feare least we perish in errour But so the kingdome of grace shall not be very large Yea very large simply in respect of the citizens members and parts of that kingdome though in regard of them that are let passe and of those that refuse the Gospell many are said to be called but few chosen Matth. 22.14 By this meanes then shall not God be an accepter of Persons Not at all for else the fault 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hauing respect of Persons would be in euery benefite wherein one is preferred before an other which is false for we may benefite whom we wil with our owne this man rather then that Moreouer respect of Persons is committed when we bestow somewhat or giue our iudgement being thereunto moued by circumstances and conditions inherent in any person which make not to the cause as if of two men alike offenders the Iudge doth free the one because he is rich or because hee is his kinseman or countryman which thing cannot fall out in God for hee findeth no such conditions in men but setteth downe what he will himselfe But God would haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men to be saued come to the knowledge of the trueth 1. Tim. 2.4 He lets them not for this is meant of all sorts of men but not of all of euery sort God therefore would haue some of euery sort and order of men to bee saued namely those who come to the knowledge of trueth that is to say all which beleeue on the Sonne of God a Mark 16 16 Ioh. 3.18 2. Generall experience it selfe whereunto the will of God agreeth conuinceth that faithfull men onely are saued 3. All that the Lord would haue done that doth he b Psal 115.3 But he saueth not all men but onely his faithfull seruants Therefore without question he would not haue all men to be saued 4. Of like things a like iudgement But in these words concerning them that shall be saued the generall experience is restrained to the faithfull Iohn 3.15.16 That euery one which beleeueth on him should not perish but haue euerlasting life And cap. 1.16 Of his fulnesse haue all we receiued 1. Cor. 15.22 In Christ shall all be made aliue And vers 28 God shall be all in all And chap. 10.13 All things are lawfull for me but all things are not expedient And vers 33. I please all men in all things 1. Tim 4.10 VVee trust in the liuing God which is the Sauiour of all men specially of them that beleeue In like sort therefore in saying Who would haue all men to be saued let vs vnderstand all beleeuers as well Iewes as Graecians priuate men as magistrates both men and women both bondmen and free as well those that are guiltie of many sinnes as those that are guilty of few but yet not all men altogether So he would not haue any to perish but would haue all men come to repentance that is the elect to whō Peter ioyneth himselfe whē he declareth that God
the last iudgement shall not so much be squared by the word of the Law as of the Gospell which the Apostles haue preached according to that Ioh. 3.36 He that beleeueth in the sonne hath euerlasting life and he that beleeueth not the sonne shall not see life but the wrath of God abideth him And chap. 12.48 The word that I haue spoken it shall iudge him in the last day And Rom. 2.16 The Lord shall iudge the secrets of men according to my Gospel by Iesus Christ For the sentence in that generall iudgement shall be nothing else but a manifesting or declaring or the sentence now before vttered in this life by the ministerie of the word as concerning the iustification and condemnation of all VVhat are the noats or properties and Epithites of the last iudgment The Apostle Rom. 2.5 reckoneth vp three 1. for he calleth it the day of wrath that is of vengeance because vengeance shall be taken on all who in this life haue not beleeued the Gospell So Sophoniah 1.15 That day shall be a day of wrath a day of trouble and heauinesse a day of destruction and desolation a day of obscuritie and darknesse a day of clouds and blacknes so called indeed in respect of the wicked which day shall be a day of reioycing to the godly 2 The day of Reuelation because heere things are hid but there the thoughts words deeds of all the reprobates how secret soeuer shall by the diuine and omnipotent power of the Iudge be laid open Reuel 20.12 And I saw the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things vvhich vvere vvritten in the bookes according to their vvorkes But of the Elect the Lord speaketh Ier. 31.33 and Heb. 10.17 Their sinnes and iniquities will I remember no more 3 Hee calleth it a day of iust and vpright iudgement least any should think saith Chrysostome that the iudgement of God shoud proceed from an angry mind and that none might thinke that the Iudge will take vengeance otherwise then iustice doth sway the iudgement It is called also by way of excellency The day of the Lord and of Christ wherein he shall come with his glorie and maiestie a â—uk 17.34 1 Cor 5 5 Philip 1.6 And day of iudgement b Mat. 10 15 12 36. And the last day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the vttermost last day c Ioh. 6.39.40 by a significatioÌ„ taken from time because those which fall out at the last are most strange vnto vs VVhat are the forewarnings of the iudgement to come e Deut 27.26 Gal. 3.15 1 The sentence of death pronounced against transgressors before the fall of our first parents d Gen 2 17 2 The same sentence repeated in the lawe by the voyce of God 3 The hand-writing of God in the consciences of men their consciences bearing witnesse vnto them and their thoughts mutually accusing and excusing themselues in the day wherein the Lord shall iudge the secrets of men Rom. 2.15.16 4 The examples of God seuerity such as was the deluge in which the whole world perished Noe and his family excepted f Gen. 7. â—1 The burning of Sodom out of which iust Lot was saued g Gen 19.24 25 The destruction of the Citie of Ierusalem the basenesse and ouerthrow of the Iewish ciuill gouernment 5 Calamities both publike and priuate to be short the death also of the bodie are the beginning resemblances of the iudgement to come VVhat are the signes and tokens thereof They are manifold some going before others ioyned nigh therunto and of precedent signes some are happened long since which are farre distant from the end as 1. The publishing of the Gospell in all the habitable earth or amongst all nations h Math. 24 14 2 That securitie and gluttonie long agoe waxing strong as it was in the daies of Noah which were before the Deluge a Moth 24 37.38 3 Apostacie from wholesome doctrine wherof 1. Tim. 4.1 The spirit speaketh euidently that in the later times some shall depart from the faith and shall giue heed vnto spirits of errour 4 Generall corruption of manners b 2. Tim 3 1.2.3 5 The reuealing and comming of Antichrist 2. Thes 2.3 The day of Christ shall not come except the man of sinne be disclosed and 1. Iohn 2.18 Little children it is the last time and as ye haue heard that Antichrist shall come euen now are there many Antichrists whereby we know that it is the last time 6 Persecution and betraying of the Godly for the name of Christ 7 Pulicke offences d math 24 10 8 False Christes and many false Prophets saying I am Christ that is vsurping the name of Christ or faining that they are sent of Christ c math 24.9 Luk 21 1. that they are that which Christ is and shewing signes and miracles to seduce the verie elect if it were possible e luk 21.8 Math. 24 11 9 Neglect of charitie vers 12. and want of faith Others going next before which notwithstanding the ende shall not presently ensue and that in heauen Mark 13.3 The sunnne shall be darkened that is there shall be Eclipses of the sunne often The moone shall not giue her wonted light The starres shall fall from heauen that is seeme to fall The powers of heauen shall be shaken for these things are to be vnderstood properly not in a borrowed sense 2 In the earth great Earthquakes troubles and tumults For Nation shall rise vp against Nation and Kingdome against Kingdome Luke 21 9.10 Nor shall there be any place free from warres there shall be hunger and pestilence and fearefull things and people shall be in anguish and at their wits end with desperation f Mark 13 7.8 and in the Sea there shall be fearefull noises and tumults or inundations of the Sea and waters g Luk 21.25 4 In the ayre fearefull and terrible tempests In a word the heauen and earth and euen all the Elements shall in a sort resemble the countenance of an angrie Iudge that sinners being admonished may repent vnlesse they desire sodainely to perish 5 Vnto these is also added the conuersion or gathering together of Israell that is of the whole Nation in generall vnto the Church of Christ after that the fulnesse of the Gentiles shall come in Isay 29.20 Rom. 11 25.26 which neuerthelesse after what sort and when it shal be is not knowne The signes adioyning thereunto are wailing sorrowing of all the kinreds of the earth and the signe of the sonne of man which shall be seen in the heauen when the Lord commeth in the clouds a Math. 24.30 which some interpret to be the figure of the Crosse others great glorie and maiestie which shall testifie that Christ is at hand When shall the iudgement be This is
h 2. Cor. 2.11 1 Iohn 3.29 of which mariage the bridemen are the ministers of the word the friendes of the bridegroome are they i Iohu 3.29 that according to the world allure the bride betroath her and bring her dressed and adorned vnto the bridegroome k 2. Cor 2.11 l Exod 19 6. Reu 1.6 1 Pet. 2 5 9 11 The Elect stocke the royall Priesthood the holie People the People whome God challengeth as peculier to himselfe 12 The communion of saints by reason of the spirituall participation of Christ and all his benefites m 1. Ioh 1 8 1 Cor 1 9 Ephes 4 4 Rom. 12 5 13 Col 3 and of the mutuall communion of the giftes of the same Christ among the faithfull being one heart and one soule n Acts. 4 32 13 A flock of sheep and the sheepfold of Christ because it heareth and followeth his voice 14 The world taken in the better parte o Luk 12 32 Iohn 10 16 because it is the most noblest parte of the world and that the whole state thereof might be opposed to one people p Iohn 3 16 1 Iohn 2 2 2 Cor 5 19 15 A floare q Luk. 3 17 because as in a floare the sheafes are gathered with the straw and chaffe togither and after the threshing the wheat is discerned from the chaffe in the vanne So there are as well godly men as hypocrites assembled in the outward society of the church but straight way they are seuered by the outward preaching of the Gospell as with a vanne 16 The new Ierusalem r Gal. 4 26 Reu 3 12 and Sion ſ psalm 2 6 the kingdome of heauen or of Christ or of God 1. t Mat 5 19 20. because it is gouerned by God after an heauenly manner 2 because the Citizens thereof conteminng worldly thinges aspire vnto heauenly Last of all it is also compared to a Candlestick a Reu. 1.20 to a douehouse b Esa 60.8 to a Doue c Cant 2 2 14. 6.8 namely because these verses of the doue doe fittly belong thereunto No gall she hath yet groneth much nor hurts she with her bill Her tallents harmeles and her crop with cleane corne doth she fill To a small ship or boate d Luke 8 22 because while it is on earth it is like to a boate which one while is caried on the sea with a calme prosperous gale by and by the windes rising the waues swelling it is in danger whose Pilot is Christ whose watermē or mariners are the ministers To a field e Math. 13.24 and to a Plowed Land f 1 Cor. 3.9 to a drag net conteining fishes good and bad g math 13 47. to one singuler man h Ephes 4.13 to declare the vnitie thereof Lastly to a glasse in beholding whereof the very Angells doe good acknowledging the manifold wisedome of God in the agreement and repugnant concord of so manifold a multitude i Ephes 3 10 Why is it called an holie church 1 Because it is redeemed cleansed iustified and sanctified by the blood of Christ k 1. Iohn 1 7 Ephes 5.25 26. Heb 91 2 Because receiuing that benefite by faith through the holy Ghost it studieth holines and righteousnes by the which study the imperfect holines thereof is daily encreased but shall be perfected afterward in an other life l Rom 8.1 Ephes 5 26 27 Phil 3.12 All which are attributed to the church for the Elects sake onely m Rom 1,7 8 1. 1 Cor. 1.2 6.11 What is the finall cause of the church The true worship of God for it is elected chosen and ordained for the true seruice of God and to glorifie god both in this life and in the life eternall also n 1. Pet. 2 9 But the end whereto the church endeauoureth is God in whose presence there is fullnes of ioyes namely that heauenly inheritance which can neither perish nor be defiled nor corrupted o Psal 16.20 1 Pet 1 4 2 The verie perfection and absolute finishing of the church in that last day when all the elect shall be gathered togither from the foure windes and then at last we shall all grow vp in the vnity of faith and acknowledgment of the sonne of God vnto a perfect man and vnto the measure of the age of the fullnes of Christ Ephes 4.13 VVhat is the Effect or office of the church To heare the voice of her shepeheard to flie from the voice of a stranger to belieue gods word and to obaie it to vse the sacraments lawfully to acknowledge to receiue and to imbrace only Christ for the shephearde for the teacher for the head for the spouse and for the sauiour lastly to exercise the keies receaued from Christ that is to keep diligētly the ministery of gods word a Iohn 10.5 1 Cor 11 23 mat 16.19 18.18 Iohn 20.23 Heb. 13 17 What is the fruite and vse of the article of the church 1 That we should desire nothing more then to abide in it without which there is no saluation 2 That we being assuredly perswaded we be the citizens thereof should nothing doubt of our saluatiō grounded in christ frō whōe we cā no more be plukt thē his mēbers may be torne rēt a sūder 3 That we may perceiue that those promises perteine vnto vs saluation shal be in Sion God will for euer abide in the midst of Ierusalē that is in the church whereof mount Sion Ierusalem were tipes in times past least at any time it should be remoued b Ioel. 2.32 Addi 5.17 Psal 46.6 VVhat be the contraries to this doctrine 1 The enemies of the church which now then from Satās cāpe breaks out who like tyrāts by manifest strengh like Sophisters by corruptiō of doctrine like hipocrites by superstition like Epicures by leudnes of life do assault and fight against the church 2 The error of the prelates which exclude frō the church thē that are newly instructed infāts that are not yet entred in the sacramēts 2. which transforme the church into a ciuil kingdome that requireth a secular arme and into the greatest monarchy of the world wherin the Pope is chiefe ruler gouernour ouer all persons as well laymen as clergymen ouer Emperors Kings who hath authority in heauē in earth who is the vniuersal B. of the whole world 3. which teach that the church hath many heads that Christ indeed is the head of the church triūphāt but the Pope of the church militant which say that it is necessary to saluation to beleiue that the Bishop of Rome is ouer all churches or as it is in the article of Boniface the. 8. The greatest lord ouer all 4. which ty the catholick church not to the word onely but to a certaine place namely to the city of Rome to the Pope to the Bishops which make
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
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
in the baptisme of Iohn the holy Ghost came down vpon Christ in the likenes of a Doue but that he might put a differeÌ„ce betwteen his own person the office of all Ministers the person office spirituall efficacy vertue and strength of Christ himself for Iohn the Apostles and the rest of the Ministers themselues did not worke the forgiuenes of sinnes the holy Ghost righteousnes and life euerlasting but Christ onely forgiueth the sinnes of the beleeuers and giueth the holy Ghost by the order appointed by himselfe 2 He spake of Baptisme and the gift of the holy Ghost which began on the day of Pentecost in the likenes of fire a Ac. 2.1 c 3 Iohn Baptist meaneth none other thing but euen the same which Paul speketh of his Ministery I haue planted Apollo hath watered but God giueth the increase neyther is he that planteth any thing nor he that watereth but God that giueth the increase 1. Cor. 3.6.7 VVhether was it necessary to them who were baptised with Iohns baptisme that they should afterward receiue the baptisme of Christ which was administred by his Disciples Augustine thought so because hee held that the baptisme of Iohn was not the same that Christs baptisme was but Ambrose is against him and that iustly For Act. 18.25 Apollos only knew the baptisme of Iohn he is taken to the Apostles and more diligently instructed in the way of the Lord but we read not that he was baptised againe with water Neither do we read that those first Apostles baptised by Iohn were afterward baptised againe And we ought to determine nothing without the word of God Moreouer if that opinion were true we should not haue our baptisme common with Christ wheras notwithstanding himself hallowed aswel the circumcision of the fathers by the circumcision of his owne flesh as our baptisme by being himselfe baptised If the Baptisme of Iohn of the Apostles and of the ensuing ministers be all one why doth Paul Act. 19.3.4.5 baptise the 12. Disciples which before had beene baptised by Iohn who being demanded whether they had receiued the holy Ghost after they had beleeued answered that they neuer heard If there were a holy Ghost and being again asked Into what they were baptised then they said In the baptisme of Iohn 1 There are some that say that those 12. were entred initiated into the baptisme that is the doctrine and Ministerie of Iohn But were not partakers of his baptisme that is of the washing of water and so baptised but afterward once onely to haue beene baptised in the name of Iesus 2 Others thinke that they were baptised with the baptisme of Iohn and not afterward dipped in water by Paule but baptised in the name of Iesus that is adorned with the wonderfull gifts of the spirit when Paule had laid his hands vpon them 3 Ambrose is of opinion that by a counterfait baptisme vnder the name of the baptisme of Iohn they were rather defiled than washed or at lest wise not rightly duly baptised In 3. ad Gal. seeing by their own confessioÌ„ they knew not the holy ghost to be a distinct person froÌ„ the father the son without which there can be no right faith in christ But being first wel instructed by Paul they wer afterward baptised in the name of christ with the true form of baptisme but this is not to be baptised againe or make a repetition of baptisme 4 Augustine holdeth that those 12. were baptised 1. with the baptisme of Iohn yet afterward also baptised by Paul for he doth hold the baptisme of Iohn one of Christ another yet he defendeth that his opinion from Rebaptisation for that the iterating of one and the same baptisme is Anabaptisme 5 Others iudge that those baptismes were to be vsed for the diuers maner of the significatioÌ„ that is for the seueral articles namely of Christ to come and of Christ already come yet it was not rebaptising but the error being amended a confirmation of the former 6 But we must looke into the Text for first it saith not that Paule baptised them who had been baptised by Iohn as the Anabaptists do vrge but the words of Paul there are rightly to be distinguished from the words of the Euangelist setting downe that history for these are the words of Paul vers 4.5 Iohn indeed baptised with the baptisme of repentance saying vnto the people that they should beleeue in him which should come after him that is in Christ Iesus and wheÌ„ they heard to wit Iohn they were baptised in the name of the Lord Iesus Thus farre Paul where he saith those which heard that is those which heard the ministery of Iohn were baptised in the name of our Lord Iesus namely by Iohn and afterward vers 6. the Euangelist in his owne words addeth this When Paul had laid hands vpon them the holy Ghost came vpon them Againe wheras those 12. deny that they euer heard if there were an holy ghost it is to be vnderstood not of the existence and hypostasis of the holy ghost for then they had not bin disciples that is Christians for Iohn had plainly preached of the holy Ghost saying that Christ should baptise with the holy Ghost but by a Metonymie of the visible maner of powring forth the giftes of the holy ghost which in the begining of the growth of the Church florished very much As Iohn 7.39 it is said The holy ghost was not yet because Christ was not as yet glorified And therfore those 12. may be said to haue been baptised in the name of Iesus that is to haue receiued not the ceremonie of baptisme but those visible graces of the holy Ghost by the laying on of Pauls hands which are also by a translation signifyed by the name of baptisme Act. 1.5 11.16 and Act. 8 12.14.15 16.17 The Samaritans when they had beleeued Philip teaching of Christ are set downe in scripture to be baptised of him Afterwards when Peter and Iohn came into Samaria they prayed for them that they might receiue the holy Ghost for as yet saith the Euangelist it had not fallen vpon any of them but they had been only baptised in the name of Iesus receiuing forgiuenes of their sinnes But when the Apostles laid their hands vpon them they receiued the holy Ghost namely in a visible manner not the gift of regeneration which is offred to all in baptisme but those excellent peculiar gifts as the gift of tongues the gift of working miracles and the like Is there any allowance of womans baptising in the Church In Panar No doubtlesse For you shal not find in all the story of baptisme one title therof but that vse was brought in by the heretick Marcion as Epiphanius witnesseth Againe wheras it is the same mens dutie to preach the Gospell who are to baptise a Mat. 28.19 Diuers diuiâ—nes are of an other iudgment Tryal things kepe that which is
the grounds of Doctrines or of the Articles of faith and of the commandements of God alwaies to be taken without figures altogether as the words doe sound No seeing that there is no lesse certaintie in a figuratiue speech which may bee applyed to the nature of the thing concerning which it is spoken then in a proper Like as the first promise of the Gospell was published by God in a figuratiue speach The seede of the woman shall breake the Serpents head Gen. 3.15 which Iohn declareth in a proper speach 1. Epistle chap. 3. verse 8. The sonne of God appeared that hee might dissolue the works of the Diuell And the first chapter of Iohn is the ground of Doctrine concerning the person of Christ and yet in it are figuratiue speeches Verse 4. 5. That light was the light of men And that light shineth in the darkensse and the darkenesse comprehended it not But is it not absurd that Christ spake tropically and therefore enigmatically that is obscurely or doubtfully in the institution of his supper with the Disciples which were rude and simple In no wise for the thing it selfe sheweth that that Metonymicall speech was not enigmaticall doubtfull or darke to the Disciples for vnlesse it had come into their minde that bread was called of the Lord his bodie because it was a signe thereof doubtlesse they had beene troubled at so prodigious a thing as followeth vpon the proper and literall sense of the words And that so much the more because almost at the same time they could not vnderstand farre more easie things a Iohn 14.8 16.17 a seeing therefore they are not trobled with these words it is plain that they vnderstood those things Metonymically after the mnaner of the Scripture Especially as a little before they had eaten the Lambe which in the same sense is called Pascha that is the Passeouer Exod. 12.27 Which is the other part of words of Christ concerning the bread Which is giuen for you In Luke 22.19 or VVhich is broken for you in Paule 1. Cor. 11.24 For in Mathew and Marke this part is wanting the subiect of which member is not bread but bodie expressed in the Pronoune Relatiue which And the Attribute VVhich is giuen or deliuered for you namely vnto death or is broken that is Esay being interpreter Chap. 53.10 He is broken with sorrowes or is crucified and killed VVhat is signified in this proposition 1 The mysticall bodie of Christ is not signified for the mysticall bodie of Christ which is the Church is not giuen or deliuered or broken for vs but the true bodie 2 It is signified that Christ gaue not a glorified and spirituall bodie and therefore that the flesh of Christ is not simple meate in respect that it is glorified but that it is liuing meat vnto vs in respect that it was in time past crucified Iohn 6.51 3 It is gathered by a proper and regular predication that the bread is not called the body of Christ but figuratiuely because it is vniuersally true of a proper and regular signification Whatsoeuer is the predicate of the predicate is also the predicate of the subiect But that which is said heere of the bodie of Christ cannot be spoken properly and regularly of bread For bread is said to be giuen to vs properly not giuen for vs Neyther is wine said properly to be shed for vs by powred in to vs. Againe that which is giuen is but an Enallage of the present time for the future spoken for that which shall be shortly giuen vpon the crosse but not in the Eucharist Because Christ therein offered not or gaue his bodie for a sacrifice but vpon the crosse For it is an vsuall Enallage of scripture to speake concerning a thing now instant to be forthwith as it were of a thing present And so to vse the present tense for the future So Mat. 26.24 Wo be to that man by whom the sonne of man is betrayed And Iohn 10.15 I lay downe my life for my sheepe And the common translation hath VVhich shall be giuen for you VVhich is broken cannot be affirmed of the signe which the Lord had broken alreadie neyther can it be spoken of the bodie of Christ vnlesse it be Metonymically seeing that it was said of the bodie of Christ Exod. 12.46 and Iohn 19.36 yea shall not breake a bone thereof 4 And also the loue of Christ towards vs is commended because when he owed nothing to Death because he was without sinne for he was holy and vndefiled a Heb 17.26 he would vndergo it for vs. 5 Last of all the fruit of his death because he is said to be deliuered vnto death not onely for the Apostles but for many What are the words of the Lord concerning the cup They also consist of two branches the former is in Mathew and Marke This is my bloud of the new Testament Or as Luke and Paule hath it This cup is the new Testament in my bloud The subiect of which speech is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This of the neuter gender but not hic this in the masculine gender as hath the old interpretation which pronounce hoc this is referred to the wine not to the bloud for so it should bee an Identicall proposition which is manifestly plaine out of Luke 22.20 who addeth vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is this the Noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is cup or wine as as if he had said This which I hold in my hands and giue to you And the predicate is bloud or the new testament in my bloud The couple the verbe substantiue est is which in Luke is wanting In which proposition surely it cannot be said without a Metonymie that the word cup is taken for wine which is contained in the cup and that this cup is that New testament In the one is the continent put for the thing contained in the other of the thing signified is for the signe For properly according to the word the cup it selfe or wine is not the new Testament it selfe but a pledge and seale of the new Testament or rather that wherewith the Testament is established that is to say of the bloud of Christ like as Circumcision was called the old Couenant By all which it appeareth that the words of the Lords supper are ful of figures but yet most vsual easie to be vndestood Whether may this proposition of Christ This is my bloud be so compared with that of Moses saying Exod. 24.8 concerning the bloud of calues this is the bloud of the couenant that both here there bloud being in deed in it owne essence as that being holden in the hands of Moses and this in the hands of Christ be demonstrated properly and not figuratiuely In no wise For Moses truly sprinkled the people with the bloud of the offering taken out of a basen that bloud was a sacramental signe therfore that enuntiatiō of Moses
was identical rightly expressed in these words this is the bloud of the couenant But Christ gaue to his disciples wine contained in the cup and sacramentally signified the thing by the signe of wine Therfore in the enuntiation of Christ this namely the wine which was contained in the cup is one thing that bloud of the new Testament that is the thing it selfe of that sacrament is an other thing And therfore the enuntiation of Christ is rightly expressed in these words hoc est sanguis this is bloud What is the new testament in the bloud of Christ They acknowledge that the name of Testament is the same here that Couenant is who do take it to answere to the Hebrew name Berith and therfore to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an agreement begun betweene them which first did disagree which signification doth especially heere accord although it commeth all to one reckoning whether we vnderstand the new couenant begun by the bloud of christ or the wil of christ dying which is signified by the word testamēt established confirmed by his own bloud shed For the particle In in the Hebrew phrase doth not signifie a simple coniunction inexistence or reall concomitancie as though it had beene said with my bloud but the cause the manner the instrument and the adiuuant cause of any thing as Psal 33.16 The King is not saued in multo exercitu that is by the multitude of an host and Rom. 5.2 In the bloud of Christ that is by the bloud as it is expounded Coloss 1.22 Rom. 3.14 But this Testament is not any corporal draught of the bloud of Christ or drinking of wine but it is the couenant of grace reconciliation or agreement and a couenant betweene God and the beleeuers wherein God doth promise vnto vs that he forgiueth vs our sins and giueth the holy Ghost righteousnes and life eternall of his meere mercie by faith for the bloud of Christ shed vpon the crosse and wee in like manner to binde ourselues to God to receiue these his benefits by true faith in Christ and to shew thankfulnes by true obedience towards him in the whole course of our life Of which couenant Esay speaketh chap. 59.24 and Ier. 31.31 and 32.40 Heb. 9 15. Gal. 3.17 Why said not the lord This is my body of the new Testament as he said this cup is the new testament in my bloud Because although the Testament or new couenant was established by the oblation of whole Christ and by the intercession of his death Heb. 9.15.16 yet notwithstanding his death was more euident in the bloud shed then in the matter it selfe of the flesh Therfore vnder the old couenant Moses said Exo. 24.8 Heb. 9.20 Behold the bloud of the couenant which the Lord hath made with you And therfore Christ that the relation of the truth might be more plaine he applied the appellation of the New Couenant rather to his bloud then to his bodie yet so that he excluded not his bodie the bloud whereof was shed from the confirmation of the couenant and redemption of the soule Add to this that when Christ had made mention of drinking wine which he calleth his bloud he remembred the new couenant because vnder the old the vse of bloud was forbidden a Leuit. 17. Verse 10.16 which in the other signe of bread was not necessarie to expresse Which is the other branch Which for you in Luke and for many in Mathew and Marke is shed for the remission of sinnes The subiect of which speech is the Relatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which and it is referred properly to the bloud not to the wine Truly if you look to the construction of the words in Luke it must be referred to the cup but because neyther the cup nor the wine was shed for vs that subiect is altogether to be vnderstood of the bloud The predicate Effunditur is shed again by Enallage for Effundetur shall be shed as the common translation doth also expound it Yet the Lord doth seeme vpon set purpose in the institution of this mystery although speaking of a thing to come yet to haue vsed in both places the words of the Present Tense that the Disciples might be admonished that this is the vse of these signes that with the eyes of faith the things forthwith to be should be seene as it were alreadie present in them like as we must behold them in this action by faith as it were being before our eyes although alreadie performed long agoe that is to say the whole historie of the passion as if with these our eyes wee did see the bodie of Christ hanging and pierced through and the bloud dropping out of his wounds Therefore it is shed saith hee that is to say vpon the Crosse not into the cup or into a mouth whereby againe is signified in what manner the bloud of Christ is liuing drinke to vs not simplie as it is now clarified but as shed for vs and truly for you and for many Marke 14.24 although not for all but for the elect onely that is for their cause for the remission of sinnes which is a most exceeding wholesome end of the bloud of Christ shed not of the drinke of wine For of this it is said In remembrance of me but of the shedding of bloud For the remission of sinnes From whence doe you gather besides that Christ spake Tropically 1 From the nature and sacramentall speaches of all other Sacraments alreadie instituted from the beginning of the world wherein it commeth to passe that the name of the thing signified is giuen to the signe it selfe or the signe is named for the thing signifyed as Genes 17.10.13 Circumcision is the Couenant that is the signe of the Couenant Exod. 12.11.27 The Lambe is the Passeouer that is the signe and memoriall of the Lord The Rocke was Christ that is a signe of Christ a Exod. 17.6 1. Cor. 10.4 2 From the knowne speech concerning the same Sacrament in Paule 1. Cor. 10.16 The bread which we breake is the communion of the bodie that is to say Metonymically like as the Gospell is called the power of God that is the effectuall instrument of God Rom. 1.16 And VVe that are many are one bread and one bodie And 1. Cor. 11.29 He that eateth and drinketh vnworthily eateth drinketh his owne damnation which things vnlesse a trope be vsed cannot be vnderstood and the bodie it selfe of Christ cannot be said to be eaten but tropically 3 Because the Ascension of Christ into heauen and the veritie of the humane nature which hee tooke admitteth not a proper speech For Augustine teacheth That one place is not to bee interpreted so that it may be contrarie to many others but so that it may agree with many other De Doct. Christ 4 Because the Fathers had the same meate and drinke not only among themselues but also with vs that is to say in respect of the matter
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
a God Which is the booke of Scripture That which by way of excellencie is called the Bible namely the writings of the old and new Testament wherof the holy Ghost is the immediate author Of which booke the Psalmist speakes in the 19. Psal 8. 2. Sam. 22.2 2. Pet. 1.21 The Law of the Lord is perfect conuerting the soule the testimonie of Iehouah is sure and giueth wisedome to the simple How many wayes hath the Lord reuealed himselfe in the bookes of the Scripture 1. By the word or by certaine oracles 2. By sundrie testimonies added vnto the word By what oracles Gen. 1.31 God sayd God created God saw that all which he had crâ—ated was very good By what testimonies 1 By that admirable worke of Creating the whole world of nothing a Gen. 1.1 2. By famous miracles as namely by deliuering the children of Israel out of Egypt Exod. 20.2 By leading them through the red sea without wetting of their feete b Exod. 14.21.22 By feeding them without anie ordinarie bread for the space of fortie yeares in the wildernesse c Exod. 16.4.13.14 15. Deut. 8.3 By causing the Sunne to stand still Iosua 10.13 And by causing the Sunne to go backward at the prayers of king Hezechiah 2. King 20 11. By raising of the dead d 2. King 4.33 11.21 Mat. 9.25 Luk. 7 15. Ioh. 11.43.3.44 1. Kin. 17.22 And by many other wonderfull workes and miracles 3. By diuerse visions whereby the Lord did offer himselfe to be seene of men in visible formes and likenesses In which manner he appeared vnto Adam both before and after his fall to Noah before and after the floud to Abraham ten times to Isaac twice to Iacob seuen times to Moses often and so to diuerse others 4. By foretelling of things to come by the Prophets and by the euent of the same 5. By promising and exhibiting of Christ the Messias Ioh. 1.18 No man hath seene God at anytime the Sonne who is in the bosome of the Father he hath reuealed him And therefore Christ saith to Philip Ioh. 14.9 He that seeth me seeth the Father 6. By the inward liuely and effectuall reuelation of the holy Ghost which is onely bestowed vpon the Elect. What then is that is reported Psal 14.1 The foole hath said in his heart There is no God This is answered Psal 10.11 That such denie not so much the being of God as the prouidence of God Againe they that take from God his iudgement denie in truth that there is a God And howsoeuer some haue in word denied that there is a God yet in deed they haue witnessed that they thought the contrarie which is plaine out of Suetonius in the life of Caligula But no man hath seene God at any time Why we see not our soule yet we haue a soule we see not the fountaines of waters yet there are fountaines we see not the wind yet there is a wind and we see not God yet there is a God inuisible in himselfe but in his works though obscurely and vnperfectly visible to vs. What things are we to know concerning God 1. What God is 2. What a God he is or how he is affected towards vs. What is God For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is either deriued of a verbe that signifieth to runne because God runneth through all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 currere vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cernere or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timor God is Iehouah Elohim or else of a word that signifieth to behold because he beholdeth all things or else of a word that signifieth to feare because men are moued for feare to worship him And God is an Essence spirituall incomprehensible almightie immortall infinite loue it selfe mercie it selfe iustice it selfe holinesse it selfe puritie it selfe goodnesse it selfe wisedome it selfe long suffering it selfe and bountifulnesse it selfe which is the Father who from all eternitie begat the Sonne coeternall with himselfe and of the same substance with the Father and the Sonne not made nor created but begotten of the Father from all eternitie and the holy Ghost proceeding from them both the Father and the Sonne the Creator and conseruer of all things the Redeemer and sanctifier of the Elect a Ioh. 4.24 1. Tim. 1.17 Iam. 1.17 Ap. 1.8 Ier. 23.24 1 Joh 4.8.16 Exod. 34.6.7 Mat. 5.44 Which is no definition for he that is supersubstantiall and incomprehensible cannot be defined but such a description as sufficiently containeth all such things as in this life are necessarie for vs to know for the seruice of God and our saluation Is there one God onely or whether be there more One onely Deut. 6.4 Heare ô Israel the Lord thy God is one God alone b 1. Sam. 2.2 Esa 41.4 44.6 Mark 12 32. And so 1. Cor. 8.4 We know that an Idol is nothing in the world and that there is no other God but one alone c Ephes 4.6 1. Timoth. 2.5 And seeing the true God is most high and most infinite actually therefore there can be no moe but one God because there can be no more but one that is aboue all neither any moe but one infinite And this one God is manifested to vs by such testimonies as cannot deceiue to wit by miracles prophecies and other things which by his omnipotent nature may be done How is God said to be one Neither by a genus nor species but in essence and in number or in regard of his nature because there is one onely essence of God and that indiuisible Why doth the Scripture make mention of Elohim Gods ioyning that word as well with the plurall as singular number Not to the end that it should make a multitude of Gods or deuide the essence but to distinguish the persons because though there be one person of the Father another person of the Sonne and another of the holy Ghost yet the Father is not another thing or another God distinct from the Sonne and the holy Ghost the Son is not another thing or another God distinct from the Father and the holy Ghost neither is the holy Ghost another thing or another God distinct from the Father and the Sonne because the nature of God is but one and indiuisible although the Father be one the Son another and the holy Ghost another And therefore they are not of diuers natures of another and diuers substance not conioyned or knit together in one substance as men which haue one common essence not only of the like substance but of one and the same substance hauing the same essence the same eternitie the same will the same operation the same power and the same glorie Phil. 2.6 How many wayes is the name of God taken in the Scriptures Two wayes properly for the substance essence and nature and improperly Now it is taken properly or for the essence when it is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the distinction of any one of
the Lord doth manifest his power by him h Exo. 18.17 2. Againe he is called water Iohn 3.5 Vnlesse a man be borne a new of water and the spirit he shall not enter into the kingdome of God And 7.18 He that beleeueth in me as saith the Scripture riuers of water of eternall life shall flow out of his belly Now this he spake of the spirit because it cooleth vs it quencheth our spirituall thirst i Ioh. 4.14 it watereth vs being emptie of all the iuice of life and maketh vs fruitfull it washeth away all the filthinesse of our hearts and like water is poured into the beleeuers as it is said I will poure out of my Spirit Ioel 2.28 and Esa 44.3 3. He is called fire as Math. 3.11 He that shall come after me he shall baptise you with the holy Ghost and with fire From the effect because he purgeth out all the drosse inflameth vs to the feare of God to loue and kindnesse both of God and our neighbour and hath other effects like vnto fire 4. He is called Seed 1. Iohn 3.9 He which is borne of God hath his seed in himselfe because by his power as it were by seed the faithfull are renewed and are made new men that being dead to sinne they may liue to God 5. He is called the annointing b 1. Ioh. 2.27 Psal 45.8 and the Oile of gladnesse the speech being borrowed from the custome of annointing which was vsed in time of the law to signifie the fragrant smell and spirituall sweetnesse of the gifts of the spirit What doth the holy Ghost dwell in the hearts of the beleeuers onely by his gifts or also by his Essence Yea euen by his Essence yet not extensiuely or as it were a part of the essence of things as the Manichees and others dreamed but intensiuely so farre forth as he is euery where present as he is God and in the efficacie of his presence Rom. 8.11 The Spirit of him that raised vp Iesus from the dead dwelleth in you And Ioh. 14.23 Christ saith We shall come vnto him and make our abode with him For we may not thinke that he bestowes his gifts so vpon vs that he himselfe should be in another place but he is present with his gifts both to the whole Church and euery particular elect gouerning and quickning them both within and without 1. Câ—â—int 6.19 Your body is the temple of the holy Ghost which is in you And â— Cor. 13.13 The communion of the holy Ghost be with you all What doctrines are contrary to this 1. The heresie of the Pneumatomachoi who denie the holy Ghost who do of set purpose oppose themselues and impugne the holy Ghost of which stamp was Samosatenus who called the holy Ghost the power of God hauing no person and the simple action of God in the hearts of men 2. Macedonius who affirmed the holy Ghost to be not a Lord but a seruant and a Minister and that he was not the Creator but a creature and by the name of Spirit was onely signified those new motions which God stirreth vp in the regenerate abusing that place Psal 51.12 Create a new heart in me O God and renue a right spirit in my bowels Where the name of Spirit is vsed for the created gifts of the Spirit 3. Seruetus who imagined that the holy Ghost was nothing else but the power of God infused into euery creature whereby they moue and liue which Philosophers call Nature 4. The errour of the latter Grecians who denied that the holy Ghost proceedeth from the Sonne 5. The blasphemie of Campanus and certaine other Anabaptists who cried out that the holy Ghost tooke his beginning as soone as Christ was glorified abusing that testimonie Iohn 7.39 As yet the holy Ghost was not giuen because Iesus was not yet glorified Where it is manifest that the Euangelist speaketh not of the person but of those admirable gifts which were powred out vpon the Apostles in the day of Pentecost as also in that saying of the Disciples of Iohn Act. 19.2 Yea we haue not so much as heard whether there be any holy Ghost or not 6. The errour of those who denied him to be adored with one and the same faith and inuocation with the Father and the Sonne The fourth common Place of the holy Scripture What is the holy Scripture called THe Scripture putting one name for another is vsed for the writings of the Prophets and Apostles which the companie of the faithfull doth religiously vse for the instruction in godlinesse And it is called holy because being deliuered of God it containeth holy things necessary vnto eternall life And in the same sense it is called the written word of God and the vnappealable Iudge of all controuersies in religion a Esa 8.20 Luk. 16.29.31 Who is the Author of it God himselfe who did commit his will vnto writing by men called immediatly of himselfe and inspired by the holy Ghost as * As his penmen and publike notaries his seruants at hand 2. Pet. 1.21 For the Prophesie was not at any time brought by the will of man but the holy men of God spake as they were moued by the holy Ghost Hereupon all the Prophets do with one accord repeate this The mouth of the Lord hath spoken it Esa 58.14 These things saith the Lord Ezec. 12.25.28 2. Tim. 3.16 The whole scripture was giuen of God by inspiration 1. Cor. 2.13 Which things we speake not in the words which mans wisedome teacheth but which the holy Ghost teacheth Wherupon depend the adiuncts of the Scripture as the authority the excellency the truth and fulfilling of them which is as necessary as it must needs be that God is true Whence also it comes to passe that the Scripture alone is to be beleeued for it selfe of it selfe is worthy to be beleeued neither is it subiect to the censure addition diminution or alteration of Angels or men a Deut. 12.32 Reu. 22.18 It alone is without all error b Mar. 16.24 and we are bound to beleeue it alone vpon the bare affirmation thereof by it alone all opinions which all men shall reade c Deu. 17.9.10 Esa 8.20 Mal 2.7 Act. 17.2 are to be confirmed and to be decided d Iosu 1.8 Iob. 5.39 Act. 17.11 This alone is perfect and containeth all things necessary vnto life eternall e Psal 19.8 Luke 16.29 Ioh. 15.15 Act. 20.20.27 2. Tim. 3.16 17 Lastly it is firme and constant f 2. Pet. 1.19 How manifold is it Two-fold for it is deuided into the old and new Testament or into the doctrine of the Prophets and Apostles which is contained in the Canonicall bookes Which bookes be called Canonicall All those which being indited by the holy Ghost were either written or allowed by the Prophets and Apostles that these alone might be the rule and direction of faith and good workes by which all other doctrines are to be weighed
a Col. 2.15 and our captaine but also our defender vnder whose standard if we fight couragiously we shal get the victorie according to that promise Gene. 3.15 concerning Christ that he should breake the Serpents head And Rom. 16.20 The God of peace shall shortly tread downe Satan vnder your feet and Ioh. 16.11 The Prince of this world is iudged alreadie and that comfort Ioh. 16.33 Be of good comfort I haue ouercome the world as also that we haue the good Angels our keepers and defenders against the wicked being of greater power then they What things be against this doctrine 1. The error of the Sadduces which affirmed that the wicked spirits were not indeed substances but euill affections and wicked thoughts which our owne flesh doth suggest vnto vs. 2. The heresie of the Manichees and Priscillianists who affirmed that the diuels were created such as they are now 3. Origens error who thought that the diuels should one day returne to the Lord and be saued cleane contrarie to the sentence of Christ who saith that the diuels shall go into euerlasting fire Mat. 25.41 all which are confuted by those things which haue bene spoken before The eighth common Place of Man What meane you by this word Man NOt the bodie alone or the soule alone but that which is compounded of both soule and bodie being knit together by a most friendly and streight bond in one person Why did God make man the last of all his workes 1. To the end that because he would make him such an one as should consist of bodie and soule before he was made he might haue all things prepared which do belong to the happinesse of either both of bodie as also of the soule 2. That he might vse the things created to the glorie of the Creatour 3. That the Epitome of the whole world might be described in man as it were in a little mappe and so he might be Gods Little world and as it were a Compendium of the things that were before created 4. Because God would communicate himselfe vnto him and take pleasure in him Who is the Creator of man Gen. 1.26.27 Iehouah Elohim the Lord God that is to say the Father Sonne and holy Ghost who did create man after his owne image immediatly that is without any meanes or without the helpe of the Angels How manifold did God create Man Twofold Male and female created he them to propagate such as shoâ—â—d be like themselues in the world a Gen. 1.27 Did God create them both after one manner No for first he created the man and then the woman againe he framed man of the dust and woman of the ribbe of man b Gen. 2.7 â—2 Wherefore did not God create the man and the woman at once as he did the Angels To the end that as God is one beginning of the creation of all things euen so one man might be the beginning of the generation of all men so as whilest all men know themselues to spring from one man they might loue one another euen as one man and might be knit together by one common bond of blood a Act. 17.26 Why was the woman framed out of the side of man and not of some other part of the body Because she was prouided to be neither a mistris not a maide for man but his mate neither was she to be taken out of his head nor his feete but out of his side that he might vnderstand she was to be placed neare vnto himselfe whom he had learned to be taken out of his side In a word because as the woman was framed out of the side of man when he was asleepe euen so the Church was redeemed by the blood and water which flowed out of the side of Christ sleeping on the crosse b Ioh. 19.34 Eph. 5 25.26 Of how many parts doth man consist Of two the bodie and the soule c 1. Thess 5.23 Whence was the bodie taken Out of the clay or the slime of the earth whereupon he was called Adam of Adamah signifying red earth and Homo ab humo or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pariter quia homo est animal politicon man of a word that signifies the earth therefore Paul saith 1. Corin. 15.47 that he is of the earth earthly which Tertullian in his first booke of the Resurrection keeping the Greeke word interpreteth slime He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Grecians from his forme because he hath his face vpward or of looking vpward agreeable to that excellent speech If then ye be risen together with Christ seeke those things which are aboue where Christ sitteth at the right hand of God Minde those things which are aboue and not the things which are vpon earth Coloss 3.1.2 Which etymologie Ouid hath expressed elegantly in the first booke of his Metamorphosis Whilst other creatures downe do looke vpon the earthly mold To man he gaue a face vpright the skie for to behold Was not the bodie of Adam framed of the foure elements The foure humors whereof his bodie doth consist do proue that Why then doth Moses make mention onely of the earth Because the denomination or name is giuen of the predominant or greatest part What doth this teach vs that his bodie was framed of the clay It doth put vs in mind of our originall to wit that we as well as other liuing creatures are of the earth and therefore that we should not be proud seeing we must returne thither againe a Gen. 3.19 What is the essentiall forme of man It is the Soule Whereof is this word Soule deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of a Greeke word that signifies wind or breathing the Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of cooling or refreshing What then is the Soule a certaine wind or blast No but it is not bodily or materiall and therefore indeed a Spirit or a spirituall essence which being seuered from the bodie hath his being How do you proue that the Soule is a spirituall substance Genes 2.7 It is said that God breathed into mans nostrils the breath of Rather of liues which must be noted for the soules immortalitie life Eccles 12.7 Salomon speaking of death saith that then the spirit returneth againe to God that gaue it And Christ in his passion Luke 23.46 saith Lord I commend my spirit vnto thee And Steuen Act. 7.59 Lord Iesu receiue my spirit And Math. 10.28 Do not feare them who kill the bodie but cannot kill the soule Besides Luke 23.43 Christ said to the theefe This day shalt thou be with me in Paradise Now he was not with him in bodie ergo in soule Moreouer also the soule is a subiect capable of all vertues vices arts and sciences and if the soule be once taken away the liuing body perisheth Therefore to conclude it is not an accident but a substance not depending of the being of the bodie After what manner was the
prouidence Hath God so left thus his workmanship whereby he hath made all things as a builder leaueth his house when he hath builded it NO but being continually present with it he ordereth gouerneth and ruleth the things which he hath made Iohn 5.17 My father worketh hitherto and I worke And in the booke of Wisedome 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit which comprehendeth all things neyther could the world stand the space of the twinckeling of an eye if God should withdraw his gouernment from it By what name is the gouernment of the world called It is commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prouidence of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prouide or take care of so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a prouidence a taking care of a carefull tegard not a bare and idle foreknowing or knowledge of things but a working and effectuall disposing of all things Wisedome 6.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God taketh care alike for all This also is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Decree and purpose of God a Act. 4.28 and altogether differeth in nature from Prudence which is proper to men for it both deceiueth and is deceiued How many parts be there of Gods prouidence Two One is an eternall and vnchangeable disposing of things whereby he hath decreed from all eternitie to gouerne all things since their creation and to direct and bring them to their appointed ends The other is an actuall and temporall gouernement of the whole world whereby God doth gouerne rule and order all things by himselfe created wisely freely powerfully and well and draweth them vnto their proper ends Why is God said to gouerne all things vvisely freely powerfully and vvell He gouerneth wisely because all things are knowne and open to his eyes and he directeth them b Heb. 4.13 vnto their proper ends and in the end to his owne glorie by his certaine counsell and c Gen. 18.21 psal 33.13 15. 34.16 17. 94.8 9.10 159 7.8 lin 12.6.7 determination although this be sometimes vnknowne to vs. Freely because God is a most free worker who is compelled by no man to this gouerning of all things d Psal 115.3 Powerfully because he suffereth no trouble or paines in executing his will but effecteth whatsoeuer he willeth and as he willeth it without trouble or wearinesse neyther can his working be hindred by any strength or restrained by any law e Psal 115.3 Iona. 1.14 Iohn 4.8 Iob. 9.5.6.6 7 Wisd 8.1 She extendeth her selfe through all things from one end to another mightily and comely dooth she order all things Well f Gen. 50 20 Because he worketh well alwaies yea euen then when the instruments offend and sinne in the worke How many sorts are there of Gods prouidence Three sorts in respect of the creatures Vniuersall Speciall and Particular or singular Suidas citeth out of the auncient Diuines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prouidence of God is in three maners 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in administration maintaining and vpholding of things 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his approuing and allowing in good actions 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his permission in euill actions What is the Vniuersall prouidence It is that whereby God directeth all creatures according to that secret instinct which he hath put into them at their creation and so preserueth the order of nature which himselfe hath appointed Whence proue you this Vniuersall prouidence of God From diuers testimonies of Scripture The whole Psalm 104. containeth a notable declaration and praise of it Likewise Christ speaketh of it Iohn 5.17 My father worketh hitherto and I worke And Act. 17.28 In him wee liue and mooue and haue our being And Heb. 1.3 All things are sustained by the word of God .i. by the appointment or power of Christs word What is Gods speciall prouidence It is that whereby God gouerneth and ruleth all parts of the world yea euen those which seeme most base and all their actions and euents whether in heauen or in earth as likewise amongst men In heauen so as not the least cloud is bred mooueth changeth or vanisheth but by the appointment of God In earth not so much as a little hearbe or weede groweth florisheth or fadeth without his hand no not the least creature is bred or preserued but by God And amongst men none are conceiued borne neither doe liue are preserued or moue neither doe any thing or die but by the commaundement and will of God Shew me some testimonies of this particular Prouidence concerning all creatures Psal 147.8 Which couereth the heauen with clouds and giueth raine to the earth in season and maketh the grasse growe vpon the mountaines VVhich giueth snowe as wooll and scattereth the hore frost like ashes v. 16. VVhich giueth to beasts their foode and to the young rauens which call vpon him v. 9. Christ speaketh thus Mat. 5.45 Your heauenly father maketh his Sunne to arise and he raineth vpon the iust and vniust And Chap. 6.30 God clotheth the lilies and grasse of the field Chap. 10.29.30 Are not two sparrowes solde for a farthing and one of them falleth not to the ground without your father Yea euen the haires of your head are nombred So God sent a winde vpon the Sea and prepared a fish to swallowe Ionah Iona. 1.4.17 He prepared a plant called Ricinus which is a shrub comming nigh the hignesse of a tree hauing leaues like the Plane tree It is commonly called Palma Christi which went ouer his head and he also prepared a worme to destroy this plant and make it wither Chap. 4 6.7 1. Sam. 2.21 God visited Anna and she conceiued and bare three sonnes and two daughters Deut. 30.20 He is thy life and the length of thy daies Isai 38.5 The Lord added to King Ezechias his life fifteen yeares Ierom. 10.23 The way of man is not his owne that he can walke and himselfe direct his steps Prov. 21.1 The heart of the King is in the hand of the Lord and he turneth it which way he will 1. Cor. 12.6 Who worketh all in all And all these things are spoken of the particular prouidence of God Paule hath this speech 1. Cor. 9.9 Doth God take care of Oxen Doth he in these words exclude them from the prouidence of God No for he feedeth them as all other creatures Psal 147.9 He giueth meat to all flesh and to beasts their food Also Psal 36.6 Thou Lord preseruest both man and beast But in that place Paule teacheth that the Law was not chiefely writ for Oxen which is Deu. 25.4 Thou shalt not muzzle the mouth of the Ox which treadeth out the corne But that it was made for men that they may learne to performe such offices as Iustice requireth and by an argument à comparatis may know that stipends are due to Ministers who faithfully labour in their places Seeing all things are ruled by the prouidence and
onely not vnderstand those things which belong to true pietie but euen in things belonging to this life is blinde and oft is deceiued 2. That saying of Cicero That a man must aske of God good fortune but wisdome he must take from himselfe 3. Of the Pelagians that man by the proper strength of his nature without the grace of God can turne himselfe to God and by his pure naturall gifts can fulfill the Lawe 4. The errour of those Semipelagians who attribute our conuersion partly to Gods grace partly to the power of free will And that of the Schoolemen who say that a man by doing as much as lyes in his power deserues grace de congruc that free will worketh together with the grace of God and that in motions of the Spirit it is not taken away nor lost but onely weakned and that the will can prepare it selfe to grace 5. Of the fathers of the Counsell of Trent who affirme that the strength and faculties of the soule are indeede bound and entangled in the snares of sinnes so as a man cannot by his owne power winde himselfe out but yet that they are not put out nor extinct but only feeble as a sick man whose strength is impaired by some disease who is refreshed when the physitian commeth to him and layeth his hand vpon him or as a bird which hath abilitie and power to flye but beeing tyed by a thred can not exercise the vse of that facultie 6. That Position of the first vniuersall grace that the Lord openeth all mens eyes that they may see and their eares that they may heare if they will seeing it is required that they haue a power to will 7 The errour of the Enthusiastes who boast of visions speculations conference familiar speech with God inspiration without Gods word and doe imagine that men are compelled haled and pulled to their conuersion and vpon this false ground they contemning the word of God doe expect that drawing and forcing of the spirit The ninteenth common Place Of the Lawe From whence is the Latine name of Lawe to wit Lex taken EITHER of binding Lex a ligando because the Law bindeth those vpon whom it is imposed either to obedience or punishment or else a legendo of reading because Lawes were vsed to bee read publikely or ab eligendo chosing because it is a rule of things to be chosen or refused the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distribute because it giueth each man his right What significations hath the word Lawe 1. It is in generall vsed for all Doctrine which prescribeth any thing as in Hebrew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah of Iarah which signifieth to teach For which cause also the Gospell is called a law Esa 2.3 The Lavv is gone forth of Sion and the cōmandement of the Lord from Ierusalem So Ierem. 31.33 I vvill put my lavv in their invvard parts and in their hearts I vvill vvrite it And Rom. 3.20 The Gospell in that place is called the Law of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by imitation that is a Doctrine which propoundeth saluation vpon this condition If thou beleeue 2. More specially the Law signifieth the Old Testament Rom. 3.19 Wee knovv that vvhatsoeuer the Lavv saith it saith it to them vvhich are vnder the Lavv. 3. When the Law is opposed to the Prophets it signifieth only the bookes of Moses and it is distinguished from the Prophets Psalms Luc. 24.22 Those things vvhich are vvritten in the book of Moses in the Prophets in the Psalmes And Rom. 3.21 The righteousnes of faith hath testimonie in the Law Prophets 4. When it is opposed to the Gospell it is taken for the Law the things thereto belonging as it is in the same Chapter ver 28. VVee are iustified by faith vvithout the workes of the Lavv. 5. When it is opposed to grace it signifieth the wrath of God and damnation and the rigour of Iustice as Rom. 6.14 VVe are not vnder the Lavv but vnder grace So Gal. 3.18 If yee be led by the Spirit yee are not vnder the Lavv. 6. Sometimes it is opposed to the trueth and then it signifieth the shadowes of the Lawe that is the Ceremonies of the Lawe As Iohn 1.17 The Lavve vvas giuen by Moses but grace and truth by Iesus Christ 7. When it is opposite to the time wherein Christ was giuen it signifieth the whole policie gouernment of Moses as Gal. 3.20 Before faith came vve vvere kept vnder the lavv As also it signifieth the ordinance of the Priesthoode Math. 11.13 The lavv and the Prophets prophecied vnto Iohn a Heb. 7 12 10.11 8. The Law is somtime by a Metonimie taken for rule authority soueraignty and commaund or that force which constraineth a man to any thing as when it is said The lavv of the spirit of life the lavv of Sinne and death b Rom. 8.2 the Lavv of the members c Rom. 7.23 But vvhat vnderstand you in this place by the vvord Lavv I vnderstand a law put into mēs hearts by God afterwards repeated by Moses which cōmandeth holy and iust things promiseth eternal life on this condition If thou shalt do all these things Again it threatneth a curse if a man faile but in the least of them d Iam. 2.10 Gal 3 10. What Epithets and titles be giuen to the Lavv in Scripture Diuers but in diuers respectes For when comparison is made betweene the Law and Gospell especially in the article of Iustification then Paule giueth the law such termes and appellations as seeme ignominious but this is by relation 1. By our fault not any fault in the Law For he calleth it a Schoole-maister a prison that shutteth vp a Gal 3.23.24 the yoake of bondage b Gal. 5 1 the povver or force of sinne c 1 Cor 15 56. the operation of vvrath and of death d Rom. 4.15 7.5 vveake and beggerly elements of the vvorld e Gal. 4.9 the ministerie of death and condemnation the killing letter f 2 Cor. 3 6 7.9 the hand vvriting vvhich is against vs g Col 2 14 the Testament vvhich begetteth vnto bondage h Gal. 4 24 But being considered by it self as a Doctrine published by god it is called a holie Lavve and a holy and good commaundement i. a vvord of life a cōmandement vvhich is vnto life i Rom. 7 12 Who is author of the Lavve k Act 7 58 l Rom. 7 10 God himself who in the beginning put it in the minds of men then in Mount Sinah he engraued it in tables of stone and gaue it Moses to be published m Exod 32 16 What ioynt causes Ministers vvere there in publishing the lavv 1. The Angels who were not the authors but messengers and witnesses imployed in the publication of the Lawe which was done by God
Act. 7 53. Ye haue receiued the Lavv by the ordinance of Angels And Gal. 3.19 The Lavv vvas ordained by Angels in the hand of a Mediator or messenger that is it was giuen to Moses his Messenger by the ministerie of Angels 2. Moses who was specially appointed by God Exod. 19.3.20 Iohn 1.17 The Lavv vvas given by Moses which is confirmed Act. 7.38 For Moses being the messenger betwixt God the people n Deut 5 5 comming downe twise from the mount brought to the Israe it es the two tables of the Law which hee had receiued from God by the ministery of Angels What is the matter or argument or obiect of the Lavv The loue of God and of our neighbour Mat. 22.37.39 Thou shalt loue the Lord thy God vvith all thy heart and vvith all thy soule and vvith all thy thought and thy neigbour as thy selfe Of hovv many sorts is the Lavv of Moses Of three sorts Morall Ceremoniall and Iudiciall Deut. 6.1 These are the Precepts and ceremonies and iudgements which the Lord commanded Rom. 9.4 To the Israelites pertaine the couenants and the seruice of God and the giuing of the Lawe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereof the first sort are common to Iewes and other nations the latter sorts were priuate and proper to the Lawes of that people and bodie What is the Morall Lawe It is a precept and ordinance made by God containing a rule of liuing godly and iustly before God requiring of all men a perfect and perpetuall obedience towards God and such a Lawe it is as promiseth eternall life to them who perfectly obey but threatneth death and damnation to them who performe it not perfectly according to those sayings Hee that doth these things shall line in them Leuit. 18.5 Deut. 27.26 Gal. 3.12 Deut. 21.23 Gal. 3.10 Cursed is he who doth not all the words of the Lawe And it is called Moralis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is a perpetuall rule to liue by by which euery mans manners are to be tried both towards God and towards his neighbour this is summarily comprized in the ten Commandements or Decalogue Exod. 20.10 What difference is there betwixt this morall Law and mens Lawes which concerne manners A very great difference For humane Lawes do onely require or forbid outward workes and a discipline onely for fashion and orders sake and onely require of vs an inward moderation of our affections after the iudgement of our owne minde But the lawe of God doth not onely require outward deedes but a conuersion of mans whole nature vnto God absolute obedience and an orderly framing of all affections to the eternall rule of Gods minde and also spirituall motions agreeing entirely and purely with the law Which thing Paule meaneth when hee saith Rom. 7.14 The Lawe is spirituall And Deut. 6.5 Thou shalt loue the Lord thy God with all thyne heart and thy neighbour as thy selfe Also these words declare so much Thou shalt not couet Exod. 20.17 Besides in mans lavves are denounced temporall in Gods both temporall eternall punishments Is the Morall Law another Lawe then the Lawe of Nature No. What needeth then the promulgation of the ten Commandements 1. Because since Adams fall darknesse hath surprised the mindes of men which maketh the knowledge of the Law of Nature more obscure as also his assent to obey is weake and there is a great obstinacie and resistance of the inferiour partes in him 2. Because God would by this new publication declare and testifie that hee is author of the Lawe of nature and of the naturall notions in man also he signified hereby that hee would not haue his Law to be forsaken 3. He would haue the expresse voice of his iudgements against sinne to bee extant and that it should bee knowne that punishments fell not by chance but by the order and appointment of God 4. That there might appeare a certaine manner and order of worshipping God What is the end of the Law 1. Tim. 1.5 The end of the commaundement is loue out of a pure heart a good conscience and faith vnfained Can we performe that obedience to the Law which it requireth That euen the regenerate can not doe it it is proued not onely by vniuersall experience and testimonies of Scripture as Ecclesiastes 7.21 Prouerb 20.9 1. King 8.46 There is not a iust man vpon the earth which doth good and sinneth not Psalm 14.2.2 In thy sight shall none that liueth be iustified And Rom. 7.21 When I would doe that vvhich is good for hee speaketh in that place of one and the same worke which is good euill is present with me Phil. 3.12 Not as though I had already attained to it or were already perfect but also the new way into heauen shewed vnto vs that is Iesus Christ our Lord doth clearely euict annd manifest it For if righteousnesse be of the lavv saith Paule Gal. 2.21 Christ dyed in vaine Is God therefore vniust because he requireth these things of vs vvhich vve cannot doe Farre be it we should say so for he asketh againe of vs that which is his owne and which before hee had giuen vs for hee gaue to our first parents in their creation a power and ability to performe the Law Euen as if one should lend any man money and the debter should by his negligence and fault spend or lose it and is no more able to pay notwithstanding the creditor can not bee proued to deale vniustly if he demaund the lent money of him his heires But hovv can these tvvo sayings vvhich are thought to bee Ieroms be reconciled Cursed is hee vvho saith that God commanded impossible things and cursed is he vvho saith the Lavv is possible They are to be reconciled by a distinction of times and subiects God did not commaund impossible things namely to our first parents before the fall neither also to the regenerate vnto whom the Law is possible by grace And this is 1. First by imputation of Christs satisfaction and remission of sinnes for Christ is the end or scope the fulfilling or perfection of the Lavve for righteousnesse vnto euerie one that beleeueth Rom. 10.4 And Ambrose saith He hath the fulfilling of the Lavv that beleeueth in Christ 2. Secondly by the beginning of a renouation which is wrought by the holy ghost vnto some degree of a good conscience according to which they are called perfect a Phil. 3.15 1 Cor. 2 6. but are so by an imperfect perfection b Philip. 2 12 In this sense the commandements of God are not grieuous c 1. Iohn 3 5 because they haue the forgiuenesse of sinnes ioyned to them d Rom 6 14 and because the spirit of renouation worketh in the beleeuers such a will that they are delighted in the Law of God e Rom 7 22 But the Law is impossible namely to a man in this corrupt nature in his owne strength and actions and the Scripture feareth not to
respect of that morall kinde of Lawes which takes order that the disturbers of humane societie may be punished that honest and lawfull peace be maintained that the publike safetie and quiet be preserued and that iudgement and iustice preuaile What things are Disparata i. disagreeing or of other nature then the Law The Gospell is of another nature of which we will speake in next place What opinions do oppose this doctrine of the Law 1 The error of the Manichees who say the Law is euill because it worketh wrath Rom. 4.15 whereas it doth not worke this effect properly but through the transgression of him that breaketh it 2 Of the Pelagians who thought themselues to be so disposed and able by nature as to performe it 3 Of the Antinomi and Libertines who thinke that Christians haue no more need of the morall Law and that the ten commandemens are not to be preached in the Christian Church because the faithfull are borne againe of the spirit 4 Of the Pharisees who thought the fulfilling of the law to be easie possible c Mat. 19.20 and that some of the commaundements were great commaundements as those which concerned more grosse sinnes murder adultery periurie some they thought were the least commaundements the transgressing whereof God did not regard as the inward affections wandring from the law of God d Matt. 5.19 Also that error of the same Pharisees and of the Ebionites who taught that the obseruation of the ceremoniall law was to be ioyned with the Gospell 5 Of the Papists who affirme that perfect obedience to the law may be performed by a regenerate man pro statu viatoris as he is in the estate of a pilgrime that the scripture doth ascribe to the godly diuers seuerall works whereof some are good and such as satisfie the law some euill and resisting the law that the law doth not require of men any more perfect obedience then that which may be performed in this life yea moreouer that a man may doe more then he ought if he will which workes they call Workes of supererogation and that therefore men become iust before God through the obseruation of the law and doe deserue by it eternall life 6 The same Papists foolish and peruerse imitation who bring into the Church the Leuiticall ceremonies 7 Of those brainsicke heads who will haue Christian common weales to be gouerned onely by the politicke lawes of the Iewes 8 Of the Anabaptists who faine that the Patriarches beleeued nothing of the Gospell or promises of eternall life but that they were onely fed with the outward and corporall promises because they are said to haue beene in the law a Rom. 3.19 and vnder the law b Gal. 4.3.5 as also because it is written Math. 11.13 that the law was vntill Iohn came To conclude all errors concerning the true meaning of the law as also all sins which are against euerie of the ten commandements The twentieth common Place Of the Gospell What doth the word Euangelium signifie IT properly signifyeth a good ioyfull happie and glad tidings or message in which sense Aristophanes vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I told them good tidings So in Appians writing of the murder of Cicero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carrying the good newes to Anthonie 2 It signifieth a reward giuen to them who brought good tidings Hom. odyss 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Let this be my reward for my good newes that when he shall returne to his house you cloath me with good apparell Ierkin and Coat 3 It signifieth a Sacrifice offered for good newes receiued Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he offered Sacrifice vpon receipt of his good newes But in what signification doth the Scripture vse this word Euangelium or Gospell 1 As the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to report ioyfull things Isa 52.7 How beautifull vpon the mountaines are the feete of them who bring the glad tidings of peace and tidings of good for which word the Prophets vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to report good newes so the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue termed Euangelium or Gospell a Marc. 1.15 that notable and ioyfull report of saluation procured by Christ to them that beleeue or a solemne preaching of the grace of God manifested and exhibited in Christ Luk. 2.10 I bring you tidings of great ioy that shall be to all people for this day is borne vnto you a Sauiour which is Christ the Lord. 2 By Metonymie it is taken for the historie concerning Christ concerning things which he taught and did b Act. 1.1 And in this sense we reckon foure Gospels Sometimes also it signifieth the publication of the doctrine of the Gospell the preaching and notifying of the same as 1. Cor. 9.14 Liue of the Gospell that is of the preaching of the Gospell and 2. Cor. 8.18 Whose praise is in the Gospell But what is the reason of this name Because as to malefactors condemned to a most grieuous and ignominious punishment for their offences nothing can happen more ioyfull and acceptable then that being freed from the sentence of condemnation they should enioy the libertie and glorie of kings so likewise to men cursed for their sins and condemned eternally nothing can happen better or more welcome then to heare that being free from the sentence of him that condemned them that they are reckoned and are indeed in the number of the sonnes of God What is the Gospell It is a heauenly doctrine brought out of the secret bosome of God the Father by the Sonne preached by the Apostles and comprehended in the bookes of the new Testament bringing a a good and ioyfull message to all the world namely that mankinde is redeemed by the death of Christ the onely begotten sonne of God so this remission of sinnes saluation and eternall life is prepared for all men if so be they repent and beleeue in Iesus Christ VVho is the author or efficient cause of the Gospell God who hath vouchsafed to reueale his hidden purpose and good pleasure concerning our redemption whereupon it is called the Gospell of God Rom. 1.1 A fellow cause or ioynt cause is the word that is the Sonne of God who comming out of the fathers bosome hath declared it to vs as he first pronounced the promise of the Gospell in Paradise Gen. 3.5 The seed of the woman shall breake the Serpents head By what instrumentall cause or by whose meanes was the Gospell made knowne to the world 1 By an Angell of God who soone after Christ was borne said Luke 2.10 I bring you tidings of great ioy c. For this day is borne vnto you a Sauiour c. 2 By Iohn who preached the summe of the Gospell shewing Christ and calling him the Lambe of God that is a Sacrifice appointed by God to make satisfaction for the sins of the world In which
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
remembrance Looke vpon his wounds when he hung on the tree his bloud vvhen he died the price vvherevvith he redeemed vs. Hee hath his bodie so placed on the crosse as he bovveth it to kisse thee his armes spread to embrace thee his vvhole bodie giuen vs to redeeme thee Consider hovv great things these are vveigh these things in the ballance of your heart that he may be vvholy fastened in your heart vvho for your sakes vvas vvholy fastened to the crosse Hovv is the passion of Christ applied vnto vs By the word by faith and the Sacraments for by the word he is offered as by the hand of God by faith he is receiued as by the hand of man by the Sacraments he is sealed vp vnto vs. What opinions are against the sacrifice and passion of Christ 1 The blasphemy of the Marcionites and Manichees who affirmed that Christ did not suffer truly but imaginarily and in appearance to men 2 The blasphemy of the Papists whereby they affirme that Christ is still offered daily vnto the father by priestes in the Masse and that really for the quicke and the dead contrarie to that which is said Heh 10.14 vvith one offering hath he consecrated for euer them vvhich are sanctified 3 The righteousnesse which is of works Pardons Inuocations of Saints that forged Purgatorie and whatsoever men deuise thereby to make satisfaction for sinne The foure and twentieth common Place Of the buriall of Christ VVhat is buriall or burying IT is a proceeding of death and so also a confirmation of death for not liuing but dead men vse to be buried The Latine word Sepultura Buriall is deriued a sepeliendo or a sepiendo because the corps is enclosed and fensed with earth stone or some other matter and is laid vp in the graue or tombe But Funerare or Pollincere is to make readie the bodie for buriall by washing anointing and the like complements a Gen. 50.26 Math. 26.20 Mat. 27.60 1 Cor. 15 4 Wherupon Pollinctores were a seuerall sort of men from Libintiarii But what was the buriall of Christ It is a part of Christs abasing whereby after death his bodie being seuered from the soule was laid in a Sepulchre according to the fashion of the Iewes b yet so as this was a preparatiue and enterance to the glorie of his resurrection VVhat is the chiefe cause thereof God who not onely hath engrauen in the minds of men the custome and manner of burying according to that Gen. 3.19 Earth thou art and to dust thou shalt returne as the auncient examples of the Saints who were buried doe testifie c Gen. 23.4 15. 49.29 50 13. 2 King 13 3 Tob. 4 3 and the depriuation of buriall which is reckoned amonst the signes of Gods wrath d Psal 79.3 2 King 6.35 Ierem 14.16 22 19. but did also specially ordaine all things which were done about Christs buriall VVho were the ministers and meanes of this burial Noble and rich men who were of the degree of Senators Ioseph of Arimathea which some thinke to be the same with Ramathaim e 1. Sam. 1.1 and Nicodemus who were the Disciples of the Lord but in srcret through the feare of the Iewes f Ioh 3 2 19 38 and who as gratefull Disciples performed to their well deseruing maister the honour of buriall when as there appeared no danger or but very little whom whilest he liued he durst not confesse For when the open and professed Disciples of Christ were dispersed and hid themselues for feare they then stirred vp confirmed by God tooke the bodie of Iesus being giuen them by Pilate that it should not fall into the hands of the rascall executioners who were wont to cast the bodies of theeues into stinking pits whereby it appeareth how great the power of Christs death was who made these men so coragious as they feared not to attempt an enterprise most base and daungerous namely to take downe from the crosse a man condemned by the authoritie of the whole councill and the President and by this their deed to accuse their iudgement of iniustice and impietie whereby also they incurred extreame danger for his sake and in the extremest ignominy which Christ suffered what time he was hanged betwixt two theeues they professed themselues his Disciples how much more doth it now become vs so to doe when he raigneth in glorie What was the manner of his buriall Ioseph as it is recorded Mat. 27.58 went with a bold courage to aske Pilate the bodie of Iesus of whom he obtained it after he had vnderstood certainly by the centurion that hee was dead Mark 15.44 so God vseth to blesse those who earnestly and vprightly go about his busines which pertainineth to the publike weale and benefit Nicodemus in the meane while prepared a mixture of myrrhe and aloes which things do preserue bodies from putrefaction to the weight of an hundred pounds Ioh. 19.39 And so they both come and openly with their owne handes take the naked bodie of Christ from the Crosse and wrapped it in cleane linnens with those pretious odours after the maner which the Iewes vsed with their Nobles in hope of the resurrection and also hereby to signifie that Christ would rest in a pure minde well seasoned and spiced with sweet smelling vertues Yet it was annointed because they could not do it by reason of the shortnes of time For the Sabath was at hand on which day it was not lawfull to do any worke and the women a Ioh 20.1 Mark 16 when the Sabbath was ended came to the Sepulchre to annoint Iesus but he was now risen againe Yet those spices were which thing belongeth to God types of that quickening odour which ariseth from Christs death And God would by this glorious buriall declare the innocencie of Christ and abolish for the most part the ignominie of the crosse according as Esaias had foretold and his sepulcher shall be glorious cap. 11.10 VVhat are the subiectes and adiuncts of Christes buriall The place the time the shutting vp and keeping of the Sepulchre Where vvas the Lord buried 1 In a garden planted with herbs and trees next vnto the place where he was crucified in which place Ioseph had his Sepulcher that in the verie place of his delights he might be admonished of death by the beholding of the monument 1 Because the first Adam died spiritually in a garden 2 Because as Cyril saith there is prepared for vs a returne into Paradise by the death of Christ 3 To shew the plentiful fruit which should grow to all that beleeue from his death and buriall 4 Because from the crosse there is a passage to Paradise Againe he is buried in a Sepulchre 1. Hevven out of a rocke least the aduersaries should cauill that the Lordes bodie was stolne by his Disciples through some vaults vnder the ground 2 In a new one that we might know how that the condition of death is chaunged
gazing into heauen this Iesus vvhich is taken vp from yov into heauen shall so come as ye haue seene him goe into heauen And Paule beareth record of it Ephe. 4.8 VVherfore the scripture saith Psa 69.19 When he ascēded vp on high he led coptiuitie captiue and gaue gifts vnto men Novv in that he ascended vvhat is it but that he had also descended first into the lowest parts of the earth He that descended is euen the same that ascended farre aboue all heauen's that he might fill all things See 1. Tim. 3.16 Heb. 4.14 9.24 What must be vnderstood by ascension Not a changing of one condition or estate into another or a vanishing out of sight but properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a motion from one place to another and that from the lower to the higher For they are said to ascend who remoue from a lower place to a higher 2. King 2.12 And Elias ascended by a whirlewind into heauen And Psal 139.8 If I ascend into heauen thou art there But figuratiuely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or attributing that to God which belongeth to man it is spoken of God Gen. 17.22 God went from the sight of Abraham And Psal 47.16 God is gone vp with triumph euen the Lord with the sound of the trumpet But also Iohn 3.13 in the first part of the verse to ascend into heauen signifieth allegorically to be endued with the light of spirituall vnderstanding Is the word Ascension vsed properly or figuratiuely in this place Properly without question as it may manifestly be proued out of diuers formes of speeches which the Euangelists haue vsed for better declaration sake for Mar. 16.19 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he was taken vp and on high into heauen Luk. 24.51 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was remoued from them or went away from them But it is plaine how by the word of going away is signified a remouing into another place And the same Euangelist giueth to vnderstand whither he went away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was caried vp into heauen He was caried saith he which againe certainly noteth a motion from place to place Act. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was lifted vp and Nubes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cloud tooke him vp out of their sights Not because of himselfe he became inuisible but because he went higher and further off then his Disciples sight could reach Moreouer the Apostles do follow him with their eyes and sight as farre as they can whilest he did not vanish away out of their sight but stil went vp on his way For while he was going 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth remouing from place to place they stood stedfastly with their eyes vp to heauen Which had beene a foolish part of thē if they had not seene him caried on high To conclude the Angels helping the defect of the Apostles sight do testifie that Christ was taken vp by them into heauen and that he should so come as they had seene him going into heauen Hereupon the Greeke Fathers do call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assumption or taking vp of Christ in the flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his ascension or going vp By the examination of these things which haue beene said it followeth that the ascension of Christ is not an act vndivisible or momentanie but devisible and distinguished by parts of his motion and going forward and by times and places by which he was caried vp from a lower place to a higher namely from earth vnto heauen Seeing in that saying of Paule Ephes 4.10 he that descended is also the same that ascended the word of descending doth figuratiuely signifie the humiliation of Christ why is not also the word of ascending taken figuratiuely for the same Christs exaltation glorification Because when Christ descended from heauen he descended without changing his place at what time he was God onely and not man but by that his descension was made man but when he ascended into heauen he ascended with changing of place when he was God and man Who ascended Christ who is both God and man the same who was borne man of the virgin Marie who suffered and died who rose againe and after his resurrection stayed fortie daies with his Disciples vpon the earth He I say and no other descended He that descended is euen the same that ascended Ephes 4.9 Therefore the whole Christ did really ascend because the same Christ was true God and true man but in respect of his humanitie he in his bodie ascended properly and locally from earth into heauen euen as before he had ascended truly and by a locall motion out of the graue into the land of the liuing Therfore in respect hereof it is said by Marke being taken or receiued vp and of Luke in the Acts being lifted vp For these things do not agree to the Diuinitie or Godhead of which it is said Ierem. 23.24 I fill heauen and earth but by a communication of properties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is said of the whole person of Christ which is onely proper to one part of his nature And as Theodoretus saith Those things which are proper to the nature are communicated to the whole person Who is the efficient cause or author of Christs ascension Christ himself who by the Almighty power of his Godhead did carie vp his humane nature bring it into heauen but because the diuine power of the Father and Sonne is all one this remouing into heauen as also the raysing of him vp againe is ascribed also to the power of the Father Act. 2.33 By the right hand that is by the power and vertue of God he hath beene exalted and hath receiued of his father the promise of the holy Ghost and cap. 5.30 The God of our fathers hath raised vp Iesus vvhom ye slevv and hanged on a tree Him I say hath God lift vp vvith his right hand to be a Prince and a Sauiour But his humane nature hauing gotten agility and nimblenes of body by the resurrection mouing it selfe by the appointment and commaund of the Godheed went vpon high and ascended truely and properly and therefore it may be called a ministring or seruing cause of the ascension From vvhence is the reason and certaintie of the ascension to be taken From the adiuncts or circumstances namely of time the place from vvhence the manner of his ascension the place vnto vvhich and the vvitnesses VVhat time did he ascend On the fortieth day after his resurrection after that he had spoken to his Disciples concerning the kingdome of God that is after he had enstructed them more fully of the things pertaining to saluation and had confirmed and assured them concerning his resurrection and the truth of his bodie so as they could no longer doubt of it From vvhat place did he ascend Luke in the Gospell cap. 24.50 saith that the Disciples were led forth by Christ vnto
humanitie because as Augustine saith he gaue vnto it immortalitie but tooke not from it the proper nature thereof but by distributing the gifts of the Spirit into the hearts of all the elect in what place soeuer they be To the same purpose aâ—so Iohn saith cap. 7.39 The spirit was not yet giuen because Christ was not yet glorified 3 Away was opened for vs into our heauenly countrie for till that time Paradise was kept with a flaming sword but by Christs ascension heauen was opened from which we were by Adams transgression excluded 4 Possession of our heaueÌ„ly inheritance is taken in all our behalfs so that we do not now in a bare hope only expect saluatioÌ„ but do indeed possesse it in our hart in our flâ—sh Eph. 2.6 God hath raised him vp hath made vs sit togither with him in the heaueÌ„ly places Therfore Tertullian speaketh thus Euen as he hath left vnto vs the earnest of the spirit so also he hath taken of vs the earnest of the flesh hath caried into heauen a pledge for the whole summe whith hereafter shall be receiued of him there Be ye therefore secure ye flesh and bloud for ye haue taken possession both of heaueÌ„ the kingdom therof in Christ 5 As Leuit. 16.2 The high Priest yearely entred within the veile into the most holy place not without bloud that he might stand before God in the behalfe of the people so Christ is entred into heauen to make intercession for us as it is said Heb. 9.24 Christ is not entred into the holy places that are made with hands which are similitudes of the true Sanctuarie but is entred into verie heauen to appeare now in the sight of God for vs. Where he so turneth the eies of God vpon his owne righteousnes as he turneth them away from our sinnes and maketh vs a way to his throne and causeth him to become mercifull and gracious vnto vs who otherwise was very terrible to wretched sinners VVhat is the vse of this 1 That in the fear of sin death we may fly to the ascensioÌ„ of christ which is a most certain seale to vs of his coÌ„quest ouer our enemies 2 That in temptation we may assure our selues there is one for vs in heauen which maketh intercession for vs and reconcileth vnto vs the father 1. Ioh. 2.1 My babes these things write I vnto you that ye sinne not and if any man sinne we haue an aduocate with the father Iesus Christ the iust 3 That by our hope of ascending to him hereafter we should comfort our selues in our losses 4 That seeing our bodie now liueth and reigneth in heauen and our conuersation is there we should abandon the delights of this life and aspire vnto heauenly things Coloss 3.1 If ye haue risen againe with Christ seeke the things that are aboue 5 That wee know how he seeth all things that all things are open to his eies a Heb 4.13 so that there is now no cause why we should be faint hearted VVhat is against this doctrine of Christs ascension 1 The position of the Vbiquitaries who make a doubt of the asascension who by ascending vnderstand vanishing or becomming inuisible as though in Christs ascension there were no motion of his bodie from place to place but onely a change so that he who before was visibly conuersant in the earth now being become invisible is notwithstaÌ„ding truly corporally but yet inuisibly present with vs the same Sectaries make heauen the same thing that glory is and also make heauen a certain spirituall place without body which is euerywhere But this their doing is nothing else but to confound mingle the highest thing with the lowest and the lowest with the highest to denie the truth of Christs body 2 The manners of them who fauour their wicked affections are fast bound to this earth who do follow the works of the flesh and do by their deeds testifie they haue little care of heauenly things and by their vngodlines do rather plunge themselues into hell then labour to clime vp to heauen The eight and twentieth common Place Of the sitting of Christ at the right hand of the Father Is the sitting of Christ at the right hand of his father a dâ—stinct article from that of his ascension IT is For Saint Mark in his 16 chapter and 19. verse doth manifestly distinguish them when he saith that the Lord after he had spoken vnto them was receiued into heaueÌ„ sat at the right hand of God Besides the ascension into heauen if ye respect the change of place is common to the word Incarnate to the Angels to Elias and the rest of the elect But to which of the Angels hath he said at anie time sit thou at my right hand Heb. 1.13 Therefore his sitting neither can nor ought to be confounded with his ascending What signifieth the right hand The right hand and left are proper differences of corporall positions are proper to man and not to God who is a spirit hauing no body Io. 4.24 and therfore hath neither right nor left side but is altogether vnmeasurable and infinite But because in the right hand a mans strength both most consisteth and is most perspicuous and the right hand is most fit for any action or exploit and more vsuall for the confirmation of faith therefore sometimes the right hand of a man is taken for a mans power stength hope or promise which he maketh as Psal 144.8 Their right hand is a right hand of falshood Moreouer from men by the Figure Metaphora or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is traâ—slated vnto God And then 1. It signifyeth as the hand and the arme do the verue power helpe of God as Psa 44.3 Their owne arme shall not saue them but thy right hand and thy arme and the light of thy countenance And Act. 2.33 By the right hand of God Christ is exalted· 2 It signifieth the maiestie authoritie glorie and honour of the diuinitie Psal 110.1 Christ is commaunded to sit at the right hand of the Father 3 It signifieth the place of blisse and happines which we shall enioy in the life euerlasting Psal 16.11 At thy right hand are pleasures for euermore And Ephes 1 20· and he set him at his right hand in heauenly places VVhat signifieth sitting It properly signifieth that manner of setting of the bodie that is opposite to standing or motion But by the figure Metalepsis it signifieth to dwell to abide to conuerse to rest and sitting signifieth dwelling as Luke 24.49 Tarie ye in the Citie of Ierusalem vntill ye be endued with power from on high in the originall it is sit ye After which sort we say of a man he staied in that countey three yeares or he sate there three yeares Secondly it signifieth to rule and gouerne as 1. King 1 30. Salomon my sonne shall sit vpon my throne after mee and Pro. 20.8 A king that sitteth in
tree cannot bring forth good fruite Mat. 7.18 2. That Repentance is a Sacrament and that the action of the man repenting is the matter of this Sacrament whereas indeede Baptisme is the Sacrament of Repentance a Mark 1.4 Luk 3 3 Acts. 2 38 And they adde moreouer that it is after shipwrack a second board to swimme out wherby the sinners after baptisme receiued doe come againe into fauour with God 3. Which is their greatest lie of all they apply the ceremonies of the publick or Ecclesiasticall and disciplinarie Repentance which is made before the Church namely Contrition Confession and Satisfaction vnto the generall doctrine of repentance which is made before God and they alledge them to bee parts thereof 4. That contrition of the heart is a sorrow voluntarily taken vpon them for sinnes which doth deserue the mercie of God 5. That auricular confession of the mouth that is to say an exact reckoning vp of al our sinnes laying open also the circumstances of euery one of them in the eares of our owne parish Priest is commaunded by the lawe of God to be performed of all men vpon paine of excommunication and is necessarie for the obtaining of remission of sinnes and that the neglect thereof is deadly But of all other that confession that is made in the time of Lent is most of al pleasing and acceptable vnto God Contrarie to the expresse doctrine of Paul Ro. 14.5.6 Col. 2.16 Gal. 4.10.11 Sixtly that it is not enough for him that repenteth to abstaine frrm the euill course of his life past and to change his manners for the better vnlesse hee doe satisfie God for the things he hath done and this they call specially Penance whereupon is that vulgar Phrase to doe Penance Now this satisfaction for sinnes and for the punishment of sinnes at least for the paines of Purgatorie they say is made vnto God either by workes of Supererogation that are more then duetie that is to say such as are not coÌ„maunded in the word of God as by building of Churches by a certaine nuÌ„ber of praiers by pilgrimages to this or that Sepulcre tapers hoodes sleeping vpon the ground almes deedes buying of Masses pardons and such like or else by punishments enioyned by the Priests or by the sufferings which godly men suffer all which are meerly contrarie to the free satisfaction of Christ who by the power of his death and obedience hath taken away the guilt and punishment due to our sinnes a Isa 44 4.5 1. Iohn 1 3. The endeauour of hypocrites who doe indeede goe about an outward repentance after an externall maner but in the mean time doe not dissolue the internall bandes of wickednesse within Lastly the error of the Anabaptists and Perfectists who dreame they haue attained a perfect degree of regeneration contrarie to that perpetuall combat of the flesh and the spirit which the Saints doe feele in this life Gal. 5.17 The one and thirtieth common place Of the iustification of Man before God VVhat is the meaning of this word Iustifying IN the originall of the Latine it signifieth indeede to make iust that is to say to renewe and change the heart which is proper onely to God as also this word Sanctifying is of a profane man to make him holy In which signification the Apostle may seeme to haue vsed it 1. Cor. 6.11 And such vvere some of you but novv yee are vvashed now yee are sanctified now yee are iustified in the name of the Lord Iesus and by the spirit of our God that is to say of vncleane yee are made cleane of profane ye are made holy of vniust yee are made iust by the holy Ghost for Christs sake in whome yee beleeve Which signification some of the Fathers haue followed and especially Augustine obseruing rather the composition of the latine word then the phrase of the holy Ghost so that to be iustified is with them nothing els but of vniust to be made iust by the grace of God for Christs sake as Augustine in his 105. Epistle to Sixtus and in many other places who notwithstanding vseth Remission of Sinnes for that which wee call with Saint Paule Iustication taketh iustification for regeneration or sanctification wherby the Iusticiarie Schoolemen haue taken occasion for their error And yet the sâ—me Augustine is of the same opinion with vs whilest he vseth Remission of sinnes for that which wee with Paule call iustification euen as Dauid also saith Paul expounding him That the man is blessed to whom God imputeth righteousnes without works saying Blessed are they whose iniquities are forgiuen Psalme 32.2 Roman 4.7 For The righteousnesse of the Saints saith Augustine in this world doth more consist in remission of sinnes then in perfection of vertue Where that particle more is to be taken exclusiuely for rather as in that speach Act. 5.29 VVe ought more to obey God then men i. rather And Iohn 12. They loued the praise of men more then the praise of God that is rather 2 It is vsed in the Scripture for a word of lawe and signifieth to impute Iustice by imputation to accompt a man righteous to repute a man to be iust to absolue and acquite a man from the crimes obiected against him to discharge a man or by sentence to pronounce him iust to make acknowledge a man to be iust which signification the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hitsdicke agreeth with and is euerie where in the Scripture opposed to the word of condemning as also the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in this signification in the vse of law which Suidas expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say to accompt iust As Prouerb 17.15 He that iustifieth the wicked or condemneth the iust they both are an abhomination vnto the Lord. In which place this word Iustifie doth not signifie to infuse iustice for to doe so is no abhomination And Mat. 12.31 By thy words thou shalt be iustified and by thy words thou shalt be condemned So Luke 7.29 The publicans did iustifie God that is they did acknowledge and confesse him to be iust And Luke 16.15 you iustifie your selues before men that is you will be accompted iust In this sence they are pronounced iust before men by the later which do iustlie as Iames. 2.12 Abraham is said to be iustified that is to be pronouÌ„ced iust before men by the effects 3 It signifieth to prouoke and stirre vp others vnto righteousnesse by teaching and instructing them as Dan. 12.3 They that iustifie others that is doe instruct them vnto righteousnesse or by their teaching and instruction doe make them iust shall be as the stars in the firmament And Apoc. 22.11 Hee that is iust let him be more iust that is let him profit in well doing In which signification did Paule vse this word in the doctrine of the Iustification of a man before God Not in the first sence nor in the third but in the second which is
vnto them as the Apostle declareth verse 10 By the which will wee are sanctifyed by the offering of the bodie of Iesus Christ once made 5 Because whole Christ was geuen vnto vs with his benefits otherwise if his passiue obedience onely had beene imputed vnto vs it would followe that onely halfe Christ was geuen vs namely a suffering Christ and not he that did those thinges that were pleasing to his father a Christ that only taketh away sinnes and death and not a Christ a Isa. 9.6 that bringeth righteousnesse But he is said to be borne and geuen not for himselfe but for vs that he might bestow his whole selfe vpon vs and might doe those thinges that were to be done for vs and might also suffer what was to be suffered for vs. Why then is Christ said to be sett forth of god a reconciliation through faith in his bloud Rom. 3.25 and we said to be iustified by the bloud of Christ Rom. 5.9 and by it to be clensed from all sinne 1. Iohn 1 7. Because in these kinde of speaches by a Synedoche and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe parte is vsed for the whole in regarde of the most neare affinitie of the passion and the actiue righteousnesse of Christ which also appeareth by that that is sett downe Rom. 4.25 Iustification is ascribed to the resurrection which is a matter actiue bicause Christ by his resurrection did geue testimonie that he had by his death fullie satisfied for all our sinnes for indeed our sinnes had not bene purged by his death if death had the vpper hand in the combat How are wee said to be Iustified freely if wee be Iustified for the merit of Christ Because the decree of God the father for our redemption is free and we pay nothing againe to God of our owne And therefore by that particle Freely our merits are excluded but not Christes and therefore wee are saide to be redeemed by Christ with a great price b 1. Cor 6 20 1. Pet. 1 19 so that we may may well say wee are iustified by merits and by works because we are iustified by Christs merits and by his works What is the subiect of Iustification Christ himselfe is f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the receiuing subiect or the matter in which is contained that righteousnes for the which we are iustified which dwelleth and abideth in him as in the subiect and doth neuer goe out of that subiect and threfore we are said to be made Righteousnes in him a 2. Cor. 5.20 and Paule saith That he did find righteousnes in him Phil. 3.9 But of iustification that is of that sentence whereby God pronounceth vs iust we our selues are the matter and subiect first indeed not prepared or bringing any merits but sinners and wicked Rom. 4.5 He that iustifieth the wicked Afterwards beleeuing Rom. 3.22 The righteousnes of God is made manifest in and vpon all that beleeue Seeing God forbiddeth to iustifie the vngodly Pro. 17.15 Is he said to doe that vvell which himselfe forbiddeth Yes verie well because he is aboue all Law and not accomptable wherefore it is lawfull for him by iustifying the vngodly to declare his owne iustice seeing his will is the rule of iustice 2 Paule calleth him wicked in respect of nature who in respect of grace accepting him is the elect childe of God 3 In iustification wickednesse is taken away and faith succeedeth euen as the blinde man is enlightened who hauing his bindnesse remooued receiueth his sight Besides Paule calleth him vvicked not in that he doth actually perseuere in wickednesse Dan 9.7 psal 32.6 but because he bringeth no merits of his owne neyther respecteth his owne qualities or actions or vertues but him whom his former life maketh guiltie of wickednesse and yet lamenteth his owne iniquitie and flyeth to the throne of grace and desireth to be pardoned as Daniel doth saying To thee onely btlongeth righteousâ—csse but to vs confusion of face And Dauid for remission of sinnes and therefore also of wickednesse euerie one that is Godly shall make prayer vnto thee Doth the iustification of those that doe alreadie beleue and are regenerate differ nothing from the iustification of those that are not yet regenerate It doth something differ if ye consider the subiects because in those that are vnregenerate God findeth nothing but a horrible sinke of euils and mischiefes but in the regenerate God embraceth and entertaineth his owne gifts withall but yet hee iustifyeth them both after one and the selfe same manner Who are they that are iustified Onely those that were elected before the foundation of the world Rom. 8.30 VVhom he did predestinate them also hee called and vvhom he called them also hee iustified And verse 3.3 VVho shall lay any thing to the charge of Gods elect Are all iustified after one and the same manner Yes indeed all after one sort and therefore Paule Rom. 4.3.9.10 When he had reasoned from the example of Abraham the father of the faithfull hee addeth Verse 23. Neyther is this vvritten onely for him that it vvas imputed vnto him but euen also for vs to vvhom it shall bee imputed namely to them that beleeue in him vvhich raised the Lord Iesus from the dead VVhat is the forme of Iustification Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutation or any motion of alteration whereby righteousnesse is attayned by the shunning of euill and endeuouring to doe good for this is proper to sanctification Neyther is it charitie nor good workes nor our fulfilling of the law to conclude it is not a qualitie infused or inherent no nor faith it selfe but the remission of sinnes purchased by the bloud of Christ and the imputation of the obedience and most perfect righteousnesse of Christ and the acquiring of vs whereby it commeth to passe that the beleeuers are accompted righteous before GOD at his tribunall seate and doe obtayne â—he interest of eternall life Or the forme of iustification is the righteousnesse of Christ imputed so farre foorth as it is imputed of God VVhich the Apostle confirmeth Rom. 4.6 saying Dauid declareth the man to be blessed to whome God imputeth righteousnesse without workes whereby the forme of iustification is sett downe to be not inherent righteousnesse but righteousnesse imputed so farre forth as it is imputed Psal 32.1 Blessed are they whose iniquities are forgeuen and whose sinnes are couered Blessed is the man to whome the Lord imputeth not sinne Gen 15.6 Abraham beleeued God and it was reputed vnto him for righteousnesse Rom. 5.19 By one mans obedience many are made righteous And 2. Cor. 5.21 Him that knew noe sinne God made sinne for vs not in himselfe but by imputing vnto him the guilt of all our sinnes that wee might be made the righteousnesse of God that is to say Iust before God in him And this is our righteousnesse imputed not that wee are the cause thereof in any sort but because it is reckoned and imputed vnto vs
perfect obedience of Christ but our sanctification hath the Lawe for his obiect 4. In the nearest efficient cause Iustification hath not the cause in vs because it dwelleth not in vs Sanctification hath the will which is the beginning of all humane actions for the beginning of action is deliberation of deliberation will and reason And in respect of the persons efficient for Tit. 3.5 Regeneration and Renouation are attributed vnto the Holy Ghost as to the efficient But iustification is wholy ascribed vnto Christ In thy seede shall all nations be blessed Gen. 22.18 5. In effects Iustification absolueth and acquiteth vs beefore Gods Iudgement Seate Sanctification doth not so 6. Iustification is an act vnseparable but Regeneration is an act separable because it is not perfected in an instant but by a certaine order or successiuely and by degrees according to the good pleasure of God and it is here begunne and shall be perfectted in the life to come Moreouer Iustification is a matter of meere gift but regeneration is a matter of our obedience 7. Paule doth notably expresse the difference of him that is to bee iustified and him that is to bee regenerate for hee that is to be iustified lamentably crieth out of his inherent righteousnesse Rom. 7.24 O wretched man that I am who shall deliuer mee from the bodie of this death But flying to imputed righteousnesse which is grounded only vpon mercie hee doth exceedingly reioyce and with a ful confidence tryumpheth ouer life death and al aduersities whatsoeuer Rom. 8.33.34 c. What are the instruments or meanes of iustification The instrumentall cause outwardly shewing and offering the benefit of iustification is the voice of the Gospell Rom. 1.16 The Gospell is the power of God to saluation to all that beleeue that is to say it is the instrument of God truely powerfull and effectuall to saue For the righteousnesse of God is thereby reuealed from faith to faith Hereupon it is called the word of beleefe a Act. 5.20 the vvorde of saluation b Act. 13.26 the word and ministerie of reconciliation c 2. Cor. 5.19 The administring causes and witnesses of this blessing but not the sellers thereof are the ministers of the Gospell according to that Iohn 20.23 Whose sinnes yee remit they shall bee remitted and whose sinnes yee retaine they shall bee retained And 1. Tim. 4.16 Take heede vnto thy selfe and vnto Doctrine continue therein for in doing this thou shalt both saue thy selfe those that heare thee namely because faith is by hearing and hearing is by preaching The instrumentall cause inwardly is also twofold 1. The instrument giuen by God or the hand apprehending and receiuing the grace of Iustifycation offered is sauing faith infused into the beleeuers by the Holy Ghost Rom. 3.28 Therfore vvee conclude that a man is iustified by faith without the workes of the lawe So euery where By faith d Gal. 2,6 Through faith e Eph 2.8 of faith f Rom 3 28 for these are all of one signifycation but in no place are we said to be iustified or saued for faith Rom. 10.8 This is the vvord of faith which we preach And hereupon it is called righteousnesse of faith in regard it is apprehended by faith when the Gospell is beleeued 2. The inward sealing cause is the holy ghost who sealeth Iustification in our hearts so as wee cannot doubt therof Eph. 1.13 Wherein also after that ye beleeued ye were sealed with the Holie spirit of promise which is the earnest of our inheritāce And 1. Cor. 6.11 You are iustified by the spirit of God in the name of our Lord Iesus Christ 3. The outward sealing causes are the Sacraments the one of initiation or entrance the other of Redemption Rom. 4.11 He receiued the Circumcision as the seale of righteousnesse which is by Faith Also 1. Cor. 11.23 and Tit. 3.5 He hath saued vs by the washing of the new birth and renewing of the holy Ghost In what sence then are we said to be iustified by faith Not by any inward dignitie or merit of faith it selfe not as it is a worke or new quality in vs not by any force or efficacie of Iustifying taken from Charitie nor because it hath charitie adioyned to it or worketh by it not because faith doth participate of the spirit of Christ to the end the beleeuer may be made righteous for that wee are commaunded to seeke righteousnesse not in our selues but in Christ a 2. Cor 5 2◠But wee are iustified by faith in regard it doth receiue and embrace the righteousnes that is offered in the Gospell Rom. 1.16.17 The righteousnesse of Christ is reueiled from faith to faith For as to iustification faith is a thing meerely passiue bringing nothing of our owne to procure vs fauour with God but receiuing that from Christ which is wanting in and toe our selues How then is faith said to be imputed for Righteousnesse Not absolutely but by Relation namely when it is vnderstood not to be alone but with his obiect Christ crucified as Rom. 3.22 The righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue And verse 25. through faith in Christes bloud In which places by the word faith by a metonymie of the thing cōtaining for the thing cōtained Christ crucifyed is vnderstood but as he is apprehēded by faith In this sence Faith was imputed to Abraham vnto righteousnes or for righteousnes Rom. 4.9 And faith is imputed for righteousnesse vnto euerie one that beleeueth that is to say Christ crucifyed apprehended by faith is accounted our righteousnesse It is accoūted I say of god pronouncing from his tribunal seat the sentence of righteousnesse Euen as therfore the hand that receiueth a treasure that is giuen doth not enrich vs but the treasure that is it that enricheth so neither doth the work or action of faith iustify vs but Christ himself whom we apprehend by faith And this is that that the sound Diuines say that we are iustifyed by faith Correlatiuely that faith is imputed for righteousnes by reason of the obiect which assertion is plainly proued by that of Paul Rom. 3.27.28 Gal. 2.16 Where this sentence We are made righteous by faith is opposed vnto this proposition Wee are iustified by vvorkes as beeing contradictories Wherefore it is manifest by the nature of contradiction that no man is iustified by faith as it is a worke either our worke or Gods worke in vs but as it includeth the merit of Christ To speake properly and simply incredulitie is repugnant vnto faith and to the workes of the Lawe not working or the intermission of good workes is opposite but in respect of Iustification faith which resteth vpon the merit of Christ and workes which rest vpon the merits of Christ are contraries Hereupon also it is that Paule doth oppose the righteousnesse of the lawe and the righteousnesse of faith as contraries betweene themselues when Phil. 3.9
compulsion nor by this necessity proceeding from God but from the voluntary corruption of man for no man is an offence to another against his will or through inconsideration but of purpose with deliberation Therefore though it be necessary that offēces come yet woe vnto the world because of offences VVhat are the ioint causes or by how manie meanes is an offence giuen Foure First By false doctrine and false worship such be heresies errors worshipping of idoles superstitions the traditions of men whereby the weake are withdrawne from the simplicity of the word 2 By word or speach and that either filthy cursed or blasphemous 3 By life and behauiours repugnant to the law of god such are filthy gestures hainous offences and euill examples in the abuse of Christian libertie whereby the weake are discouraged from christianity but for the most part the offences giuen by doctrine do more harme then the offences by manners because they worke more closely presently assault the faith but these other doe sooner appeare and doe lesse hinder our faith as in the beginning the deuill gaue Eue a deadly wound putting into her a false perswatiō a Gen. 3.2 And Solomons idolatrie brought forth the worshipping of idols for a long time after VVhat punishment is appointed for the authors of this scandall Christ Math. 18.17 doth threaten that lamentable sentence or horrible woe against them woe be vnto the world because of offences and. verse 6. he pronounceth that it is better for that man by whome the offence is giuen that a milstone being hanged about his necke hee should be cast into the bottom of the sea VVhat is an offence taken That which men take vnto themselues from the doeings or sayings of other men either from true doctrine and the outward forme of the Church or else in generall from any other things whatsoeuer But in speciall some speach of ours purpose or deede which is godly iust and of it selfe honest or at least not done wickedly and vnseasonably By meanes whereof notwithstanding some mā doth iudge ill of vs but without cause either of some frowardnesse ill will or a certaine sinister spitefulnesse of the minde or else vpon error and taketh it as an occasion of offence How manifold is an offence taken Double either from man or from the deuill from man which also by deuision of Accidents into the subiects is double of the wicked and of the godly The scandall of the wicked is of worldlie men as of the wise men of this world and of hypocrites who are offended 1. at the poore estate humility and crosse of Christ in our flesh assumed 2 At the absurdity imprudently conceiued of the nouelty simplicity of the doctrine of the gospell and preaching of grace whereby we are taught that all men being by nature sinners subiect to the wrath of god are iustified and saued thorow grace or by faith alone in Iesus Christ and by the article of election predestination and the mortifying of the old man 3 By the life and actions of the godly whereby they imagine themselues to be controlled in the free vse of the thinges of the worlde 4 Lastly by the crosses and persecutions which goe hand in hand with the profession of the gospel which offence because it springeth from the malice of them that are offended and from their spite it is called the offence of the Pharises of which Math. 15.12 The discples said to Christ dost thou not know that the pharises are offended hearing this speach of thine So Christ and the gospell were to the Iewes an offence taken and to the Grecians foolishnesse 1. Cor. 1.23 And the stone of offence And the rocke of offence to the twoe houses of Israel a. Esa 8.19 Luk. 2.34 1 Pet. 2.7.8 to witt by accident and priuatiuely as Christ being despised and reiected is the author of iust condemnation whereas in truth and by himselfe but to the elect he is the way the truth and the life and the fountaine of all good Concerning this we must obserue the warning of Christ Blessed is he that is not offended in me Math. 11.5 So the sermon of Christ concerning the eating of his flesh was a scandall to the Capernaites b Ioh 6.41 57 60 So the Iewes were offended with Peters going in to the Gentiles c gal 2.12 So the righteous actions of the godly are an offence to the wicked d Psal 56.6 7 So the disciples of Christ pulling the eares of corne are an offence to the Pharises e Math. 12.2 So many are offended by reason of the iarres which follow the preaching of the Gospell to condemne it VVhat are the causes of this offence taken The principall efficient cause is the iust prouidence of God which doth decree and execute this although men stumble through their owne malice as it is written Behold I put in Sion a stumbling stone and a rocke of offence The second cause is Satan who prouoketh the wicked to take all things in the worst parte The instrumental cause are the men themselues who are offended at the godlinesse of others The causes assisting are the blindnes of mans reason the corrupt iudgment of the world the affections of the flesh enuy malice rash curiosity the neglect of the holy scripture bad opinions conceiued the perswasion of a mans owne righteousnesse the desire of gaine and keeping credite hating to be instructed occasions are the confessing and preaching of sound doctrine the behauiours life deeds and crosses of the godly the condition of the truth As for the forme or manner it is expressed in diuers examples Is this kinde of Scandall to be auoided No but not to be regarded according to the comaundement of god Deut. 33.9 He that shall say to his father or to his mother I know you not he that shall not acknowledge his brethren and his sonnes these do keepe thy law o Lord. And according to the rule of Christ concerning the Pharises which were offended at his word Math 15.14 Let them alone they are blinde and the leaders of the blinde that is neglect them neither take care for offending them and of the Apostles Acts. 5 29. we must obey god rather then men And of Bernard It is better an offence should come then that the truth should be forsaken Besides we must preferre the first and second commaundement before all the duties to men according to the example of Elias against Achab a. 1. King 18 18 and of Paule against Peter those which plaid the Iewes b Gal. 2 3.4 5 11.14 What is the offence of the Godly taken Which is taken only of such as be yet weake in the Church or not wicked but is greedily taken of them that be more malicious that they may make the doctrine of the gospell doubtfull and vncertaine to the simple sort either by the calamities of the church the punishments of the innocents the heresies dissentions which
thirtieth common place Of the last Iudgement VVhat is signified in the Scriptures by the word Iudgement 1 COmmonly to iudge is to deeme to thinke and iudgement is taken for the opinion or meaning of the minde 2 It may be knowne what it is by the contrarie thereof for to iudge and to saue are contrary as therefore to saue is to free one from destruction and to giue life so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to iudge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to condemne to destroy to giue cause of condēnation In which sense it is vsed Ioh. 3.17 God sent not his sonne into the vvorld that he should iudge the vvorld that is that he should cōdemne or rather be the cause of condemnation but that the vvorld might bee saued through him Whereupon iudgement is vsed for the cause of condemnation vers 19. This is the condemnation that that light came into the world and men loued darknesse rather then that light And for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation Ioh. 5 24. He that beleeueth in me hath life eternall and shall not come into condemnation 3 To iudge is to rule and gouerne as Iud. 3.10 and in other chapters where iudgement is taken for Rule and for the minde of the iudge and for equitie or for that which is iust and right a luk 11.42 And the iudge for the Magistrate b Exod. 2 14 all through And first surely when iudgement is attribured to God it is taken for the ful Rule vniuersal gouernment and administration wherewith the whole world standeth sure is preserued and gouerned c Ioh. 5 22 27 30 Gen. 18.25 2. For the gouernment and well ordered state of the Church whereby the father manifesteth the Gospell through the sonne maintaineth the ministerie bestoweth the holy Ghost quickeneth the deade by the word euen from the beginning to this day prepareth a kingdome for the sonne that is the Church Mat. 12 18 Behold my seruant whome I haue chosen I will put my spirit on him and he shall shew iudgement to the Gentiles 3. For Gods vengeance and punishment on sin sinners d 1 Pet 4 17 4. For Gods preceps or commandements e Psal 19.9 119 13 30 throughout 5 To iudge doth signifie to reprehend others faultes by the example of ones owne vertue f Math 12 27 41 42. c 19.28 Luk. 22 30. The Apostles shall iudge the twelue tribes of Israell that is the Apostles faith and Doctrine shal take all excuse away from the Israelites So Ro. 2.27 6. To iudge doth properly belong to the Iudge when he giueth sentence whereby either he condemneth or iustifieth one that is he doth indeede condemne by pronouncing him guiltie of the fault and by adiudging him to punishment but he doth iustifie when he freeth any one from the crime and punishments due to the crime And in this sense iudgement is the Lords cēsure freeing the elect and pronouncing them heires of eternall life but cōdemning the reprobate How manifold is the Lords iudgement Twofold Particular or Antecedent temporall and hidden which is either of many or of euery one in the time of euery ones life or death for that the Lord either in this life doth defend those that are his according to his promise The gates of hel shal not ouercome it Mat. 16.18 or chastiseth them when they erre with warr famine pestilence or with some other kinde of punishments that they may not be condemned with this world g 1. Cor 11 32 Whereupon 1. Pet. 4.10 Iudgement beginneth at the house of God or finally receiueth their soules into heauen and on the contrarie keepeth downe the wicked and punisheth their sinnes diuerse waies and at length deliuereth their soules to Sathan to be tormented h Luk. 16 22 29 2 Vniuersall extreame manifest finall absolute eternall is that which shall be in the last day when the bodies are raised vp of which we must principally heere entreat By what arguments is it declared that the iudgement shall be vniuersall and extreame 1. Because iudgment and Resurrection are so necessarily ioyned the one to the other and it cannot bee that God can iudge of all men which are deade vnlesse hee raise them from the deade nor can resurrection be assigned to any other end then that God might iudge all men might separate the sheepe from the goats the corne from the chaffe the godly from the vngodly a Mat. 25 13 2. It is declared by a remarkable principle in nature which teaeth that God i◠iust and therefore it must needes be well with the good and euill with the wicked for euer which because in this life it cannot be for that there are so many wicked men and Atheists who commit all kinde of wickednesse whom neuerthelesse God doth not take vengeance on in this life againe for that there are godly men and some that worshippe God sincerly who liue a most troublesome life so farre is God from rewarding them in this life b necessarie is it that there should bee a certaine and vnfallible iudgement remaining afterward wherein the wicked might be punished and the good may receiue the reward of piety Cor 15 19 3. Bur farre more certainly is it shewed by testimonies of holie Scripture Psal 9.8 The Lord hath prepared his throne for iudgement and shall iudge the world in righteousnesse and 50.1 The God of Gods hath spoken and called the earth from the rising of vp the sun vnto the going downe thereof our God shall come and shall not keepe silence that he may iudge all men Isa 66.15 Behold the Lord shall come in fire Mat. 25.31 and so following all the whole act of iudgement is described Luk. 8.17 There is not any thing hid that shall not be euident Ioh. 12 48. The word that I haue spoken shall iudge him in the last day Rom. 2 16. God shall iudge the secrets 1 Cor. 3 13. Euery mans worke shall bee made manifest Heb. 9 27. It is appointed vnto men that they shal once dy after that commeth the Iudgemēt Iud. 14 15 ver Enoch the seauenth from Adam prophecyed of such saying Behold the Lord commeth with thowsands of his Saints to giue iudgement against all men to rebuke all the vngodly among them of all their wicked deedes Therefore must their needes bee a Iudgement 4. We confesse in the Apostles Creede that Christ shall come to iudge the quick and the dead What is the last iudgement It is the act of Iudgement whereby Christ in the last day shall presently after the resurrection of the deade pronounce sentence vpon all men with great maiestie and glorie separating the elect from the reprobate and adiudging them to eternall life but the reprobate to vnquenchable fire What are the efficient causes of the iudgement to come 1. The eternall God Father Sonne and holy Ghost inseparably for as much as there belongeth to the iudiciall power dominion
c 2. Thess 2 8 Revel 20.10 whome the Lord at that time chiefly will destroy with the spirit of his mouth that is by the preaching of the Gospel and after vtterly abolish in his glorious comming that is when he shall returne in glorie vnto iudgement which the Epithite glorious comming sheweth 4. The vnreasonable creatures also the heauen and earth and whatsoeuer is contained in them shall be iudged in their manner For 2. Pet. 3.7.10.11.12 The heauens and earth are reserued vnto fire against the day of condemnation and of the destruction of vngodly men and the heauens shall passe away with a noyse that is from mutabilitie to immutabilitie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruption and the Elements shal melt with heate and be dissolued and the earth with the workes that are therein shall be burnt vp but not as touching the Essence as if this most goodly frame of the world were to be brought to nothing for then where should Christ execute his iudgement but that it is to be restored to a better more excellent forme as touching the corruptible qualities all those things being taken away which are vnperfect and transitorie certaine filthinesse dregs of mortality being put away purged by fire as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing the vertue of cleansing as gold in the fornace as it is saide 1. Cor. 7.31 The fashion of the word goeth away not the propertie And Rom. 8.22 We knovv that the vvhole vvorld groneth vvith vs also and trauaileth in paine together vnder hope that it also shall be deliuered from the bondage of corruption into the glorious libertie of the sons of God So Act. 1.21 a restauration of all things is promised So Ps 102.72.28 The heauens shal perish and they shal all waxe old as a garment as a garment shalt thou fold them and they shal be changed namely to the better And Reuel 21 1. I saw a new heauen So Isaiah 65 17. and 66.22 New heauen and a new earth that is renewed are promised Therfore Peter addeth verse 13 We looke for new heaueÌ„s a new earth according to his promise wherin dwelleth righteousnesse but it is not reuealed in the Scriptures what manner of restauration this shall bee For vvhat things shall iudgement be giuen For the faith and vnbeleefe of euery one according to the effects of either a Math. 12.36.37 for euery idle word how much more for grieuous sin shall there an account bee giuen in the day of iudgement euen of them that doe not embrace the satisfaction of Christ Rom. 2.16 The Lord will iudge the secrets of men And chap. 14.12 Euerie one shall giue an account for himselfe vnto God 2. Cor. 5.13 Euerie ones worke shall be manifest for the day will declare it and the fire will trie euerie mans worke what it is although this day may be better vnderstood of the light of truth driuing away the darknesse of ignorance and shining in our mindes as fire And 2. Cor. 5.10 All must be made manifest that euerie one may receiue according to what he hath done be it good or euill The like Reue. 20.12 Whereupon saith Augustine In what facts euery man shall be found when he departeth from his bodie in the same shall he be iudged VVhat shall the forme of this iudgement be It cannot be declared but yet the Scripture shadoweth it vnder the figure of a most iust and royall iudgement a Math. â—4 30.31 25.31 50. follow Math 13 26 1 Thess â— 4 And it doth consist in preparation sentence and execution of the sentence giuen The preparation shall be on this wise 1 As a theefe commeth in the night so shall Christ on a sodaine come visibly from heauen from whence we are bidden to looke for him in his maiestie that is in diuine power in heauenly brightnsse in glorification of bodie in authoritie to iudge and in the guard or company of all his Angels and armed with flaming fire b 2 Thes 1.8 Psal 50.3 A fire shall goe before him he shall not then come alone humble despised neither vnto affliction as in the first comming c Math. 11.29 Isa 53.5 2 He shall sit on the throne of the glorious maiestie d Math 19.28 but what the throne may be no man must enquire yet for certaine it shall appeare corporally and visibly in the clouds of heauen apparent to the eyes of all men Act. 1.11 and Reue. 1.7 Behold he commeth with clouds and euerie eye shall see him yea euen they which pierced him thorow 3 He shall gather together by the ministerie of the Angels all nations before him so that not any how wicked and mightie soeuer can withdraw himselfe or be absent escape flie from or resist thar appearance 4 He shall separate them one from another as a shepheard doth seuer the sheepe from the goats and he vvill set the sheepe that is those who haue heard his voice and haue embraced his sheep like innocencie on his right hand but the goates that is those who despising their shepheard haue followed their owne wantonnesse and lust like goates on his lest 5 He shall giue a double definitiue sentence and that in order The first shall be most earnestly wished for of all the Elects for the King shall say to them that shall be on his right hand with a singuler affection of fauour and loue commending and setting forth the grace God and his free adoption his Election from the beginning and blessing in Christ not their merits Come ye blessed of my father and possesse for your inheritance the kingdome prepared for you since the foundations of the world were laid Whereunto he will adde a reason of the cause taken from the fruits of faith declaring the cause that is from the works of mercie performed vnto him in his members For I was an hungrie and ye gaue me to eate c. The second shall be most fearefull For turning vnto them that shal be on his left hand he will say vnto them depart from me ye cursed into hell fire which is prepared for the diuell and his Angels Whereunto in like sort he will adde the reason of the cause for I was an hungrie and ye gaue me not to eate c. 6 The execution of the sentence shall presently follow the sentence For the reprobates being expulsed by the Angels from the Lords presence shall will they nill they be compelled by his glorious strength to goe into eternall torment a 2. Thess 1.8 9 but the godly shall be taken into the ayre to meete the Lord that they may enioy eternall life and blessed immortalitie with Christ b 1. Thess 4 17 After what law will Christ giue sentence Although the godly shall be freed also from the word of the law in as much as Christ hath fulfilled it for them and by the same law which appointeth euerie sinner to eternall punishments shall the wicked be condemned yet
delectable because the elect shall enioy al their desires for whatsoeuer saith Bernard shall be delightfull will there bee present and there shall bee nothing to be wisht for that shall bee wanting there and they shall feele most excellent and sincere pleasure both in soule and bodie by the presence of Christ and dailie heholding of God Psal 16.11 Thou wilt shew me the path of life in thy presence is the fulnesse of ioy at thy right hand there are pleasures for euermore And 17.15 When I awake from the dead I shall bee satisfied with thine image For how great will the delight be in the beholding of that soueraigne good which is the storehouse of all good things and of all ioyes Hence proceedeth that eternall gladnesse or perpetuall and vnspeakable ioy which the holy Ghost shall stirre vp in the Elect and which none shall take from vs. Ioh. 16.22.5 A participation of Diuine nature that is not a powring out of the diuine essence but of diuine qualities into vs that is a cōmunication of Gods immortalitie glorie vertue wisdome iustice and image c 2 Pet. 14 which shall bee those white garments of the Saints the long white robes and garments of pure fine linnen and shining wherewith the elect shall be cloathed d Reue. 3.4.5 6.11 1.13 19.8 6. There shall be also a clarifying of bodies excellent beauty maiesty wherein they shall be made like to the glorious bodie of Christ Phil. 3.21 and the iust men shall shine as the sunne e Math. 13.43 and they shall glister as the brightnesse of the firmament Dan. 12 3. And they shall be as the Angels of God f Luk. 20 36 7 There shall be the Tryumph of the elect ouer the Diuel Death and Hel g Rom 16.20 Revel 20.10 14 Fellowship with al the blessed conuersation with the holy Angels perfect Loue of God and our neighbour Concord and exceeding quietnesse of all things for there they shall bee all of one minde because their will shal be none other but the will of God so that whatsoeuer they desire shal come to passe Melodie for there wee shall sing with quiers of Angels praising god without end for euer Last of all there shal be al the good gifts of body and soule such as neither the eye hath seene nor eare hath heard nor heart of man imagined 1 Cor. 2 9. who then would not desire to passe through thither with Christ by death Shall the glorie of euerlasting life be commune to all the elect after an equall measure No but as God bestoweth his gift on the elect in this life not alike vnequally so wil he crowne those gifts of his in the elect with an vnequal measure of glory in heauen For that saying of Christ is proper to the Apostles Ye shall sit iudging the twelue tribes of Israel Mat 19 28. And Paule doubteth not but that there is a peculier crowne laide vp in store for him according to the proportion of his labours 1. Thes 2.19 and so Dan. 12.3 The wise saith he shall shine as the brightnesse of the firmament and they that turne many to righteousnesse shall shine as the starres for euer and euer And the Scripture doth not onely promise life eternall to the faithfull but in the same a speciall reward to euerie of them a Math 19 29 2 Tim. 4.8 This is probably perceiued by the reason of the contrary b Math 11 22.24 Hither may bee also alluded that saying of Paule 1 Cor. 15 41 For one starre differeth from another starre in glorie When shall eternall life take beginning It is begun in the minds of the faithfull in this life already when the holy spirite by the preaching of the worde doth endue their mindes with the true knowledge of God and bendeth their will to a readie obedience of his commandements yea they feele an earnest peny therof haue a most true tast of it Eph. 1.4 whence floweth that hope which cannot faile the faithfull Ro 5.2.5 We greatly reioyce vnder the hope of the glorie of God And hope maketh not ashamed Finally we haue passed alreadie from death to life by faith in Christ c Ioh 5.24 1 Ioh. 3.14 because what we possesse through hope we know shal be as certainly as if it were in verie deed already bestowed on vs. Yet shal we attaine the full possession consummation therof afterward in the time that God hath ordained in which after the number of those that shal be saued is fulfilled Christ our redeemer will appeare vnto vs from heauen Doe the soules of the godly already separated from their bodies enioy a perfect and absolute happinesse It is sufficient for vs to knowe that presently after the departure from the bodie the spirit returneth vnto God which gaue it Eccl. 12.7 and after the dissolution or vncoupling of the soule from the bodie it is with Christ d Phil. 1.23 In Paradise e Luk. 23.43 in peace f wisd 3.3 in rest g Heb 4.11 in comfort h Luk. 16.25 in refreshing or ease i Wisd 4.7 in securitie k Ioh. 11.15 18 in the hand of God that no anguish at all may touch it so much as slightly l Wisd 3.1 in glorifying of the name of God Yet because they looke for a resurrection of their bodies a most plentifull fruition of all good things which God hath promised to all that loue him they cannot be said to bee in a perfect absolute but in an vnperfect happines 2 Tim 4 8. There is a crowne of righteousnes laid vp for me which the Lord the righteous Iudge shall giue me at that daie not to me only but vnto all them also that loue that his glorious appearing And Reue. 6.9 I saw vnder the Altar the soules of thē that were killed for the word of God they cryed with a loud voice saying How long Lord which are holy true doest not thou iudge auenge our bloud on thē that dwell on the earth Then long white robes were deliuered vnto euery one it was said vnto them that they should rest for a little vntil their fellow seruāts their brethren that should be killed euen as they were were fulfilled On the contrary 2. Pet. 2.9 saith that the vniust are so punished either with the losse of this life or with other punishments as that they are neuerthelesse reserued against the day of iudgement to be tormented with far sharper torments namely eternall punishments both in body soule What is the place of eternall life Not this earth or aerie or Elementarie Region which as yet death horror and sinne the power of darknesse and wicked spirits doe inhabit a Iob. 10.22 Eph. 6.12 2 8 and which at length shall be dissolued b 2 pet 3.10 But the heauen of heauens or the highest heauen whereinto Christ as he was man ascended being made higher then the
visible heauens c Heb. 7.262 or that third heauen into which Paule was rapt which by Interpretation he calleth Paradise 2. Cor. 12.2.4 But after the Iudgement restoring of all things eternall life or the seate and place of the blessed shall bee not onely in the heauens but in the earth also For wee looke for new heauens and a new earth according to his promise wherein dwelleth righteousnesse that is which are the mansion place of the righteous Isa 65.16 2. Pet. 3.13 Reuel 21.1 What is the end of eternall life 1. That God may make good in very deede and fact his grace toward the elect 2. That the godly may enioy the fruite of Christs death and passion 3. That they may receiue rewardes meete for their labours d Tim 4.2 4. That they may acknowledge Gods bottomelesse mercie That they may see him for euer which is the end of all their desires and that they may praise him continually without tediousnesse VVhat are the effectes of eternall life 1. Our being like vnto the Angels that is not as touching the substance but as concerning the proper conditions of this life a Math. 22 30 2. Our participation of the dignitie of the man Christ for theÌ„ hee will make vs verily Kings Priests and Prophets with himselfe b rev 1 6 but with this condition that himselfe be vnspeakeablie aboue all in dignitie What is the vse of the Doctrine of life eternall 1. It is a comfort in calamities and iniuries whereunto we are subiect in this life 2 It mitigateth the sorrow which we take for them that are dead 3 It lesseneth the feare of death when wee beleeue that a better life shall follow after this death and when we thinke vpon that saying Reuel 14.13 Blessed are they that dye in the Lord. 4 It maketh vs earnest and cheerefull to performe our duetie to God and charitie to our neighbors with whome we shall haue a perpetuall conuersation hereafter in heauen What are the Opinions disagreeing thereunto 1 The absurd opinions of Democritus Epicurus Plinie Galene and others who iest at the question of eternall life and think that all parts perish with the bodie 2 The curious questions and determinations of the Papists concerning the degrees of the Saints in eternall life as of a thirtieth folde pofite to maried folke that liue chastly to them that keepe themselues widowes sixtiefold and to Virgins a hundreth folde to be recompensed And of them also who before the time desire to know what is done in heauen and take no care which way to goe to heauen 4 The opinions of some Fathers as Irenaus Tertullian and others who did not thinke that the soules of the godly went vnto heauen vntill after the resurrection but were in a temporary store-house receptacle or Region though not in an heauenly one yet in an higher then hell where they might haue a refreshing euen vntill the resurrection The errour of Pope Iohn the twentieth who thought that foules did not see God face to face vntill the last day of resurrection 6 Especially eternall death doth directly thwart eternall life and so likewise doth lamentation feare crying out mourning colde wearinesse sleepe sicknesse death hunger thirst pouertie the snares and temptations of Sathan torment feare of hell c. The fortieth common place Of eternall Death From whence is death deriued MAny take it in a good sense to be deriued from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken vpward vnto God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider diligently those things which are aboue because it brings vs back againe to God It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an entrance into eternall life In Latine Death seemeth to bee deriued from tarrying because death tarrieth or stayeth for vs and it commeth stealing on vs with a still foote or because it esteemeth the condition of none How manifold is death Fourefolde 1. A corporall death which is also called temporarie and it is either naturall or accidentall and it is either violent or a voluntarie separation of the soule from the bodie common both to the good and bad inflicted on all through the malice of Sathan by the iust iudgement of God for the sinne of Adam a Gen. 2 17 Ioh. 8.44 Ro 5.12.17 6.23 1 Co. 15.21 Heb 9.27 and it is called by Iohn the first death in respect of the wicked Reu. 20 14. And surely the godly doe not escape it likewise albeit their sinnes be forgiuen them 1. That thereby they might learne to hate sinne 2. That they might acknowledge the seueritie of Gods anger for sinne 3. That they might lay away the remnants of sinne togither with the miseries that cleaue vnto them by reason of sinne 4. That they might try the power of God in raising the deade and so their death and infirmitie might serue for their owne good and for Gods glorie And for that respect should it be desired of them after the example of Paule I desire to be dissolued Phil. 1.23 Not for that they are wearie of life or for their ownselues because this desire is contrarie to naturall reason but for another end namely because it is a deliuerance from sinne wholy as also from the miseries of this life and a passage vnto the bright presence of God a returning and remoouing from banishment not vnto a ruinous but vnto a new and most delectable dwelling a 2. Co. 5. â—0 Because it is an aduantage b Phil. 1.12 a passage to the father c Ioh. 5.24 13 1. and therefore not to be feared because Christ hath ouercome it d Ose 13 14 and it is such vnto vs as he hath made it e He. 2 4.3 and the verie hower thereof is appointed vnto euery one by God but it should bee desired by the desire of faith yet so that we continue in this earthly house as long as it shall seeme good to the Lord for the godly do rather wish to liue vnto the glorie of Christ then for their own benefite 2 A spirituall death and it is either of beleeuers or vnbeleeuers and that of the beleeuers is threefolde 1. Of sinne as concerning the strength that is the force or life of sinne which is called mortification Rom. 6.2.8 Wee are deade vnto sinne in the datiue case how shall wee liue yet therein 2. Of the Law but in part as farre as the Law is the power of sinne 1. Because it accounteth them which are in Christ guiltie no more 2. Neither doth it prouoke men to sinne Rom. 7.4 Yee are deade to the Law by the bodie of Christ And Gal. 2 16 19. I am dead to the law that I may liue vnto God for Christ maketh vs dead to the Lawe because by iustifying vs hee taketh away those terrours of conscience which the Lawe doth cast into vs and by sanctifying vs hee maketh
remnant of the Elect. And the holy Ghost foretold of a generall Apostacie from the faith b 2. The. 2.3 1. Tim. 4 1 and Reuel 13.3.7 the whole earth followed the beast and wondred and power was giuen him ouer euerie kinred nation and all the inhabitants of the earth saith Iohn worshipped him All saith he whose names were not written in the booke of life that is all sauing the Elect. Where then was the Church Tertullian in his booke de poeniten saith that the Church may bee in one or two Wherefore if in those desperate times of the Church there were but one or two faithfull seruants of God it sufficeth that it may be called a Church Therefore it is not our part to determine at what certaine time the Church began to fall away but to labour rather by what meanes it may be freed from this calamitie What are the causes of a Church The principal cause is God the Father who hath chosen a church and at length calleth and gathereth it vnto himselfe Ephe. 1.4 Iohn 1.13 The faithfull are not borne of bloud nor of the will of the flesh nor of the will of man but of God And 6.44 No man commeth to me except the father draw him a Exod. 13.21 Mat 18.18 The second or helping cause is the sonne of God himselfe Iohn 14.6 No man commeth to the father but by mee who also hath purchased a Church with his owne blood Act. 20.28 The fellow labourers are the preachers of the word the Prophets and Apostles and their true successours who are therfore called builders b Ro 15 20 1. Pet. 2.7 and maister builders c 1 Cor 3.10 but in respect of the ministerie onely The outward instrumentall cause is the preaching of the word whereby God gathereth himselfe a Church The inward and verie efficient cause is the holy Spirit The formall cause is the syncere profession both of faith and of true Doctrine likewise The Materiall cause whereof are men chosen out of the whole world according to the commaundement of Christ Goe into all the vvorld Preach yee the Gospell to euerie Creature Marke 16.15 16. Are not the blessed Angels likewise a Materiall part of the true Church They are surely and so are the soules of the blessed and that the most beautifullest part d Psal 103 20. Hebr. 1.6.7 12.23 The Apostle acknowledgeth a companie of innumerable Angels and an assemblie and congregation or Church of the spirits or soules And Christ also as he is man is head and Lord of euerie creature and so of the Angels also e Col. 1.17.18 But we speake of the Church insomuch as God hath purchased it by his bloud and doth gather it together by his word but God redeemed not the blessed Angels who neuer fell as neither did he take their nature on him Hebr. 2.16 Neither doth he call them to the cōmunion of this Church by the ministery of his word but onely established them in their first blessed beginning Therfore we affirme that the Church is to be reckoned of men onely according to the promise of the father made to the sonne Psa 2.8 Hath the Church an head Seeing the Church is a bodie not naturall or mathematicall but mysticall a 1 Cor. 10 17. 12.12 Col. 1.18 it must needs haue a head of whom it may be gouerned nourished and cherished and of whom it may depend for euerie liuing bodie hath it head to which it is subiected by the Creator himselfe and from whom it draweth life The Church therfore hath her head not many heads but one onely for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 headlesse nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beast of many heads succeeding one another by deaths preuention because it must haue died as often as it should be depriued of it head by death and must haue reuiued as often as it got any new head which were altogether monstrous but it hath one onely head to wit Christ who is the head of his Church as the man is of the woman b Eph. 5 27 1 23. 1 By perfection because he is the only true God and verie man that in all things he may haue the preheminence Col. 1.18 2.10 2 By office Because Christ onely is King Prophet and High Priest who hath rule dominion and excellencie ouer the Church as the head hath ouer the bodie c Reue. 1.6 3 By efficacie because he onely inspireth vigour sense motion spirituall life and all goodnesse into his members d Ioh 6 5 7 15 1 2 and he onely being fastened to the bodie by the bond of the spirit giueth to the whole Church his reedifying coniunction ioyning or fastening together and communion of the members betweene God and themselues e 1. Ioh 1 3 Ioh 17.22 Eph 4 12 he alone is neuer absent but euer present with his Church by his spirit f Mat 28 20 and he onely giueth life to the bodie g Eph 5 24 and neuer dieth Death shall haue power ouer him no more Rom. 6.9 So that hee needeth no head by deputation as one Bride receiueth not two heads nor two Bride-groomes 4 By Decree because he alone is the shepheard of one sheepfold h Ioh. 10.16 and the chiefe shepheard as Peter himselfe affirmeth 1. Pet. 5.4 Neither is the condition of any of the Pastors of the Christian Church equall to that of the high Priest long agoe vnder the Lawe for that one high Priest was a true type of Christ a Psal 101.4 Heb. 7.17 7.9.11 but none of the Pastors of the christian Church is a type of Christ Besides hee had charge but ouer one small quarter and but ouer one Temple and ouer one people by the ordinance of God but none can haue charge ouer the whole world through which the Church is dispersed for this were to desire to include the world in one Citie saith Hierome Therefore is not the Pope the Ministeriall head of the Catholicke Church because it cannot be prooued by any testimony of Scripture and seeing Christs kingdome is not of this world he hath no need of a Vice-Roy or Vicar and the Ecclesiasticall ministerie which consisteth in the administration of the Gospell and Sacraments cannot be performed through the whole world by 〈◊〉 any one man But concerning Constantines Donation made to Pope Syluester that voyce which Syluester heard from heauen This day is poyson entered into the Church doth sufficiently testifie what we must thinke of it Finally he that calleth himselfe the Vniuersall Bishop Lib. 4. Epist 76 is the most true forerunner of Antichrist as witnesseth Gregorius Magnus who was himselfe Bishoppe of Rome Hath the Church any foundation Seeing it is a Spirituall house b 1. pet 2 5 it hath a foundation which is twofolde 1 Ministeriall in respect whereof the Church is said To bee built vpon the foundation of the Prophets and Apostles to witt euen on
God vnites them to Christ and nourisheth them by the preaching of the word and by examples of true good workes a 1. Cor. 4.15 whereupon is that saying that No man can haue God for his father who hath not the church for his mother 2 The house of Christ or of the liuing God b Psal 23.6 1 Tim. 3.15 and a familie c Math. 24.45 because God dwelleth in the middest of them whome he hath receiued for sonnes through the grace of adoption of which house of liuely stones are both Pastours flocks also d 1. Pet. â—2 5 and he hath not onely vessels of Gold but euen of wood and stone also some for honour and some for dishonour 2. Tim 2.20 Whereof the most excellent most gracious most prouident most Mightie and most wise God is maister The first begotten sonne of God and Lord of his fathers house is Christ e Iohn 8 3 to whome is giuen all power And they of the houshold are all the Elect and also the children and sonnes of GOD who ought worthily and holilie to be busied in this house the Gouernours or stewards are the ministers or preachers of the Gospell f Math. 24.45 the commons or food of that familie is the very word of God out of this house the bondslaues of sinne and vnthriftinesse are at length to be cast forth g Iohn 8 35 3 The city of God h psal 46 1. Isa. 1 21 Ephes. 2.19 the faithfull city that is the i holie citie comming downe from heauen k Reue. 21.2 10. which is the society of the faithfull who depend on the excellent gouernance of God as of the onely lawgiuer and are gouerned by his word and lawes and do enioy the very priuiledges and benefits of Christ m ps 85 â—1 The wall defender whereof is God the tower and Bulwark is the calling vpon the Lord. l prou 18 10 the Armes is goodnes faith iustice and peace in the gate and foundation is Iesus And they are the citizens which are called Gods houshold seruants n Ephes 2 19 4 The inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lot of the Lord not in respect of the Pastours onely but of the sheepe also o Psal 2 8 1 Pet 53 because it is giuen vnto Christ as his owne substance that is a most acceptable and most precious treasure 5 The misticall body of Christ the head and soule whereof is Christ p Rom. 12 5 because it is quickened cherished and conserued by the spirit of Christ and is perfected by his fullnes and is coupled with Christ the head by the same spirit as by a most close and strong chaine and the members thereof doe by vertue of the same spirit grow together It is also called the fulnes of Christ a ephes 27 because although Christ worketh all in all much lesse doth he neede the supplie of anie one yet such is his loue toward the church that hee estemeth himselfe as it were lame and maimed in his members vnlesse he haue a church adioyned vnto himselfe like vnto his body members Hence it commeth that sometime Christ is briefly taken for the whole church ioyned to her head b 1. Cor. 12 12 13 Gal 3 16 so that the whole church is nothing else but the body of Christ only because it is described an whole mysticall body from the head Hence is it much more expresslie said In Christ c Rom. 6 2. 8.1 Ephes 3.6 then with Christ And hereupon Paul saith that he liueth in Christ and Christ in him Gal. 2.20 Hereupon was that speech of Christ Saul Saul why persecutest thou me Acts 9.4 that which is written Col. 1 4 Lastly from hence proceedeth all comfort 6 The hill of the Lord or the hill of Holinesse d psa 2.6 3.5 15.1 24.3 1 because it alwaies maketh toward those things which are aboue and despiseth those that are beneath 2 because there is no comming thereunto but by ascending out of the dregs of this life in the cheerefullnesse of the spirit 3 And for that the Doctrine thereof nether can nor ought to be hidd e Math. 5.14 7 It is called the Piller and Foundation of trueth 1 Tim 3 15 Not that trueth doth simply depend thereon for it dependeth on the word but because being vnderpropped by Christ and borne vp by truth it selfe it giueth a testimonie vnto the truth and doth susteine spread and defend truth by it office and seruice and laboureth diligently that truth might haue a beeing among men or els Chrysostome on this place altereth the proposition well and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth is the Piller and foundation of the church 8 The church is called a vineyard f Psal 80.9 Esa 5.2 Math 21.23 Iohn 15.1 because the lord hath planted it and doth carefully trimme and deck it with his word with the giftes of his spirit doth account it precious doth bestow exceeding great care and daily thought thereon and doth conserue it wonderfully by his succour and comfort And because they that are receiued thereinto ought to bring forth the fruite of faith and charity most acceptable to God wherewith his heart may be cheared 9 The tabernacle of God g psal 15.1 bicause it hath the Lord dwelling therein and it hath not a safe or firme abiding in this life but is now then compelled to change her abiding vntill it be receiued into her true contrey So likewise is it called the temple of God h 1. Cor. 3 19. because his holy spirit dwelleth in the hearts of the faithfull The Priests wherein are all christians 1. Pet. 2.5 The propitiatorie Sacrifice for sinne is the onely sacrifice of Christ once offered for sinnes the sacrifice of thanksgiuing is 1 the preaching of the Gospell whereby the preachers doe as it were with a sword kill the beastly affections of men a Rom 15 16. Phil. 7.17 2 the offering vp of a mans owne selfe or the mortification of the flesh b Rom 12 2 calling vpon God as its Incense c Psal 141.2 faith and good workes the giuing of thankes d Psal 50 14. Ose 14.3 or the calues of our lippes and mercie the sacrifice of praier e Ose 6.6 2. Cor 9.12 Phil. 4.18 10 The louer sister and spouse of Christ f Cantic 4 5.7.8 Ephes 5.23 and the Queene and daughter of the King g Ps 45.10 because it is ioyned vnto Christ by a spirituall and firme wedlock and league and by a most sure bond of the spirit and by most chaste loue and is exalted to the participation of his loue honour and of all his goodnes being beautifull and without spott throughout because here it is spotlesse through grace in the world to come it shall be spotlesse through glorie heere vnperfectly there most perfectly Therefore is it also called a pure or chast virgine
personal succession to be an absolute sure marke of the church by the church they vnderstaÌ„d the pastors only and they cal it heresie to referre the name of the church to the number of the faithfull contrary to the saing of Christ super hanc petram i. vpon my selfe will I build my church contrary to the article of our creede which commaunds vs to beleeue the catholike church 5 which make the word of God subiect to the church and not the church subiect to the word of God 6 which make the doctrine and precepts of men the foundation vpon the which the church is built 7. which place the vnity of the church not in faith not in spirit but in the vse and similitude of such ceremonies and which teach that multitude visibility perpetuity antiquity and such like for the marke of the true church 3 The Romane clergie or that rabblement of Monks and Priests which depraue the naturall sence and meaning of the scripture and doe in very deede deny the office of Christ while they doe attribute to the worke of their owne or other that the most proper and peculier vnto Christ and their sectes whereof some are named after one teacher some after another whose rule they haue made choise of to follow and to liue thereafter 4 The assembly of all infidels which doe persecute and reiect the doctrine of the prophets and Apostles and Christ himselfe 5 The error of those men that are of opinion that euery one shal be saued in his owne religion when without that one alone catholicke church their is no saluation 6 Of the Academicks which haue brought into the church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incomprehensibility 7 Of the Platonicks which make the church to be altogether inuisible and on the contrary of them that thinke the church is and hath alwaies bin visible on earth 8 Of donatists Anabaptists and schismaticks which because of the wicked make a departure from the true church in which the true gospell is preached and the sacraments rightly administred which asmuch as in them lyeth deuide the vnity of Christs body breake the band of peace that is Charity wherewith Christ knits the church to himselfe these proudly contemne the church and indanger there owne saluation for he cannot haue any communion with Christ which will not haue communion with the church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schisme not such whereat a wicked vnity is deuided like as the vnitie of the Iewes who hearing of Christ raised adissention among themselues whereby their vnity brake and was deuided a Iohn â— 16 10.9 neither such by which good Men seperate themselues from wicked men but factions whereby the society of the faithfull is deuided into contrary partes and studies as when the Corinthians were deuided into partes b 1 Cor. 10 11.12 3 3 either when they did disagre one from the other not onely in opinion and will but in the verie communitie of holy things and in rites and customes so that one anothers community and fellowship they auoided as damnable an heresie declares properly some certaine faction and sect about doctrine e Act. 5.37 and so heretickes are called which in such sort depart from the true and sound doctrine that contemning the judgement of God and the iudgement of the Church continue in their opinions and violate the concord and agreement of the Church 10 The contempt of Ecclesiasticall assemblies namely of them which seeme vnto themselues to knowe all things or which keepe themselues busied at home or which misliking the meanenesse of the preachers person or finding some other occasion of absence neglect Sermons or which for feare of the crosse or for the fauour of great men or of their friends contemne and set light by them Also the abuse of those men which either through some foolish deuotion or accustomed ostentation or to beguile the tediousnes of time frequent holy assemblyes either seldome or at them trifle the time away or let their minde raunge abroad or else after they haue heard a word or two depart out or in a word they heare indeed Sermos but yet liue wickedly The two and fortieth common Place Of the Ministerie VVhence comes this word Ministerie OF the Lattin word Ministre to minister or ferue The greeke name for Ministery is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying dust wheÌ„ce is this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seruant who labours til he be as of a dusty sweat a Math. 20 26.27 hence is it that in the new Testament this word is takeÌ„ for any person labouring b Rom. 16 11. painfully earnestly in any seruice c Rom. 13.4 for the common-wealth family or Church d Mat. 22 15 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with this word Ministerie signifiing both the office of e Act. 6.4 2 Cor. 6 3 Ephe. 4.12 â—eaching and also the performance of any Ecclesiasticall function There are diuersities of Ministeries but the same Lord. 1. Cor. 16. Not vnlike to this is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liturgia comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe minister or doe ones duety so it is vsed Acts. 13 2. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilest they ministred that is as Chrisostome expounds it preached not sacrificed except as the words Liturgia and sacrifice are vsed for the publick functions of the Church As Phil. 2 17. Though I be offered vp vpon the sacrifice and seruice of your faith And for this cause the Fathers called the Lords Supper a Liturgy and Sacrifice whence came that execrable errour of such as will haue the sonne of God daily in the Church to bee offered and sacrificed Hence also was it that publick officers both g Rom. 15.16 ministers and Magistrates were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DeacoÌ„s Rom. 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea Heb. 1.7 Angells are called Ministers and ministring spirits Hence also was the publick seruice of the Church called a Leiturgie as Luk. 1.23 Yea and the verie execution of that seruice was so called as if a man should haue giuen that name to the Leuiticall sacrifices Heb. 10.11 euery high Priest standeth daily to Minister So that this action of his were it of preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or performing holy mysteries might be called a Liturgie Furthermore this name of Liturgie Oblation and sacrifice began to bee giuen Metaphorically to Almes h Rom. 15.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gentiles ought to Minister carnall things to the Saints at Ierusalem By the like reason all Christians may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers as Paul called Epaphroditus Phil. 2.25 To conclude in the Ecclesiasticall storie certain formes of seruice at the Church were called Liturgies as
the Liturgy of Basill Chrysostom c. Againe each professor of Christ hath the name of Deacon or minister giuen vnto him Ioh. 12.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man wil be my Minister let him follow me But more specially this word Diaconia doth signifie prouision for the poore and that collection it selfe is so called k 2. Cor. 9. Diaconissa and properly 1 Ro. 12.7 men Deacons were such as were ouerseers for the poore and women Deacons in the Ecclesiasticall Historie who looked to the poore being sick or who were as the publick hostes to entertaine Christian strangers a Rom. 16.1 1 Tim. 5.9 10. But Christ he is called the minister of Circumcision Rom. 15.8 Not of circumcision it selfe or of the Lawe which he by his comming did abrogate or rather fulfill but of the Circumcised Iewes amongst whome he onely liued so long as he vpon earth liued b mat 15 24. Hee is called the Apostle of our profession that is of the Gospell c Heb. 3. â— as he who immediatly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was himselfe sent froÌ„ the Father Now in this place wee take the word Ministerie as it generally signifieth for an Ecclesiasticall function VVhy doe you call this Function a Ministery Because it is not a chiefdome Dominion Magistracie or imperious office but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 care and Diaconia seruice yea a painfull seruice and ministerie Neyther are the Ministers of the Church as Ministers such rulers or Lords as may chalenge to themselues dominion ouer eyther the Cleargy or mans conscience or the members of the Church or vnto ought to haue power to make lawes and translate kingdomes but they are the seruants and ministers of that one Prince and Lord of Lords Christ Iesus For after this sorte to domineere Christ expressly forbiddeth his Disciples both by word and example Rom 1.1 Phil. 1.1 Iac. 1.1 2. Pet. 1.1 Iude. 1. by word Luke 22.25.26 The kings of the Gentiles rule ouer them it shall not be so with you and by example verse 27 and Iohn 13.4 and. 13. yea and Peter himselfe exhorteth all Pastors to be not as Lords c. but as ensamples to the flock of Christ This made Bernard writing to Eugenius the Pope to say Dominion was plainely forbidden the Apostles be not thou therfore bold to Challenge to thy selfe either ruling Apostleship or being Apostolicke rule Thou art quite forbidden both If thou wilt needs haue both together in the end thou shalt loose both What is Ministerie It is an Ecclesiasticall function vpon earth assigned to preach the worde to administer the Sacraments to practise Christian Discipline and things which are called Ecclesiasticall What is a Minister of the Church He is a person lawfully called to teach Gods word administer the Sacraments Church gouernment and things ecclesiasticall according as they are prescribed in the word of God How many sorts of Church Ministers are there in the scriptures Two some of the olde Testament others of the new and againe the Ministers of the Church of the Old Testament were some perpetuall and as it were ordinary as Patriarchs Leuites Priests Scribes others Temporarie and as I may say extraordinary as the Prophets were As for the Pharisees and Saduces they were rather names of Sectes then publicke functions as appeareth Act. 23.9 What were the Patriarckes The heades of Families or heads of Fathers in their kinreds a Exo. 6.13 2. Chro. 8.10 Act 7.9 or they were men of the Olde Testament before and after the Deluge till Moses vnto whom God reuealed himselfe by Angels Visions in the night apparition by day and by dreames b Gen. 8 16 6.13.14 12.7.20.13.28 12.46 2 Num 12.6 And that by a voyce perceptible to man and framed to the speach vsuall amongst men And by these onely in liuely tradition hee taught their families religion they being in the families as Prophets and Priests Thus Adam whilest hee expâ—unded to his wife and children the promise of that seed of the woman taught them a twofold seruice of God and offered Sacrifices vnto God c Gen. 4.4 And Henoch the seauenth from Adam is thus said to haue prophecied d Gen. 5.22 Gen 14 â— And so Noah is called a Preacher of Repentance e 1 Pet. 3.19 4.6 2. Pet. 2.5 Righteousnes the Gospell and of Christ because all those hundred and twentie yeeres before the floud be ceased not by words and works to admonish that wicked world how great a measure of Gods wrath did hang ouer their head After this the chiefe in each family are said to haue been teachers and Priests So in the land of Canaan at Salem which was after called Ierusalem Melchisedeck who as some thinke was Sem a Priest of the most high God and who was also King of Salem f Gen. 14.18 Heb. 7.1 so Abraham performed the office of a Doctor and a Priest g Gen. 13.18 17.23.20.17 22.10 13 and by faith is said to haue offered sacrifice h Heb. 11.7 Gen. â—3 20 35.7 49.2 After Abraham Isaacke after Isaacke Iacob who himselfe as a prophet instructed his people at diuers places erected diuers Altars and offered sacrifices i At the length when it was now time not to teach onely priuate families but many people in the true knowledge of God Moses being stirred vp by God a Exod. 3.2 did establish a seruice and Church among the people and to this purpose he ordained Priests and Leuites to whom from God he prescribed certain Lawes according to which God would haue the people of Israel gouerned not onely by liuely voyce as before but by writing and at Gods commaundement he deliuered the word of God For before Moses we read not of any Scripture giuen by inspiration from God What were priests They were men immediatly called out of Aarons posteritie for they onely were Priests and were called the sonnes of Aaron and annointed with oyle and consecrated in the sight of the people b Exod. 41 29. Leuit. 8 2 that they might teach others the doctrine mediatly receiued from GOD offer sacrifices blesse the people and might make intercession for themselues and the people c Leuit. 9 7 16.6 Num. 17.6.24 2. Chron. 1.4 Mat. 2.4 and these were superiours who ministred to the people in the Tabernacle among whom some were called High Priests d 1. Chron. 1. these were the heads of their families For the which cause they were called Princes of the sanctuarie and deuided into twentie foure ordes or classes e Hebr. 5.6 all which were figures of Christ but yet was there euer some one aboue the rest he was the eldest of Aarons sonnes and posteritie who was called the high Priest and was especially in his function a figure of Christ the head of his Church f Heb. 6 5 he alone might goe into the Sanctuarie g Hebr. 9.11 Leuit. 16.2 and he alone might appeare
erre as Aaron did but true prophets to witt inspired by god as they were prophets did not erre How many kinds or sortes of ministery are there of the new Testament Paule Rom. 12.6 7 maketh two to wit Prophecy and ministery vnder the name of prophesie comprehending their office who labour in teaching and exhorting whether it be in speech as pastors or instruction as Doctors b 1 Timo. 5 17 But vnder the name of ministerie he vnderstandeth their office who had another seruice as distribution of almes censure of manners prouision for the poore or other ecclesiasticall offices from which the Apostles exempted them selues c Act. 6.2.3 4. The like distribution he hath Philip. 1.1 Tim. 3.2.8 calling them Bishops whome Rom. 12 6.7 He calleth prophets namely to whome is committed the ministerie of teaching vnderstanding the rest by the name of deacons So Peter 1 pet 4.11 saith if any man speake let him speake as the words of God if any man minister c. So then of them that beare Ecclesiasticall office some are teachers others are ministers How many orders of teachers are there The same Paul Ephes 4.11 Numbreth fiue Apostles Prophets Euangelists Pastors and Doctors Of whome Apostles Prophets and Euangelists had a temporarie and extraordinary calling and therefore are now ceassed but pastors and doctors which are ordinary callings are to continue for euer to the comming of Christ for prophecie and knowledge that is the giftes of teaching prophecying being instituted of God for the collecting of a church and nourishing it in this life are therefore said to be abolished and of no vse 1. Cor. 13.8 because god by himselfe thorough an inward power shall effect that in the life to come which he hath begunne in vs in some sorte by his ministers in this life What were Apostles Peculiarly and by way of excellencie those that were called the first Apostles as also those eleuen elected called out of the world not by men or from men but immediately by Christ liuing yet vpon earth before his manyfestation that as hearalds they might stir vp onely their owne nation and being sent prepare them to harken to Christ a Math. 10.6.7 And in the end after his resurrection being confirmed by him to the same apostleship they might publish the doctrine committed to them through the whole world b Mat 28 19.20 Mark 16.15 Iohn 20.21 But because he commaunded them to stay at Ierusalem till they were indued with vertue from aboue c Act. 1.24 after his ascention in the same place and at the same time to wit on the day of Pentecost they were by the visible gift of the holy Ghost as it were by a solemne inauguration Mathias being ioyned with theÌ„ before the whole people of Israell confirmed in their appostleship and declared to be the apostles of Christ in which respect they are said then to be giuen of Christ from heauen d Act. 2.1 c. Ephes 4.11 By this it appeareth that this solemne sending of the holy Ghost did appertaine to none other but to those twelue destined by so peculiar aboundance of Gods spirit to plant churches through the whole world euen as to them properly and peculiarly the promise was made e Luk. 24.49 Mat. 28 19 20. and as the Apostleship was proper to them f Act. 2.22 To these adde we those two called by Christ after his ascention Matthias by lot g Act. 1.16 and Paul from heauen h Act. 9.3 Gal. 2 1. Al which as builders and founders of the future edifices of the church as it were patriarkes were sent not to teach onely in certaine places but to plant churches through the whole world when also they were called apostles as it were the lords legates who also being inspired by God did deliuer the doctrine of the gospell both by word and in writing so as their doctrine is the canon and rule of all christian religion which must be shewed to the end of the worlde and being indued by Christ with vertue of doeing miracles they confirmed their doctrine by miracles and sealed it by the administration of the sacraments i Math. 28.19 which was principall in them they alone in the infancie of the church by a visible signe of Imposition of hands gaue the holy Ghost and who all and ech of them were all of equall power and dignity ecclesiasticall amongst them selues in a primary principall but yet a spirituall power but not in regarde of the giftes of the spirit for although the same talent was giuen to all yet it was doubled vpon some and tripled vpon others so as one excelled an other in labour and eminencie of grace a 1 Cor. 15 20 This office after they had well discharged together with theÌ„ that apostolicall function ceased not in regard of their doctrine to which the church is perpetually obliged nor in regard of their ministery to preach the gospell and administer the sacraments But in regarde of apostolicall excellency plenary authority for it selfe to be belieued so as he that should resist their doctrine did not resist man but God and that it was not circumscribed within any confines of the world but to be diuulged through the whole earth as also to found and plant churches to conferre the giftes of the holy ghost by Imposition of hands to constitute perpetual functions in the church and in a word to prescribe rules for church gouernment for thus their office was temporarie for that of Christ at this departure Iohn 20.21 as my father sent me so I send you is to be restrained to their apostleship onely they were as we may say successers of the prophets but the prophets were Sovvers the Apostles reapers b Iohn 4.35 c â—ct 11.28 2â— 10 they preached Christ to come these Christ already come Who were called prophets Specially they who about the beginning of the gospel preached and excelled in a singuler gift of reuelation and wisedome by the instinct of Gods spirit and were sometimes able to foretell matters of great moment concerning the Church or such as should be tide some of the faith full whome GOD adioyned to the Apostles though they also were indued with the spirit of prophecie c that by this supernaturall grace of the spirit he might also confirme the Apostles preaching by which grace it pleased him to adorne confirme that then breeding church such a prophet was Agabus and the foure daughters of Philip theuangelist d 1. Cor. 14 29.31 hence to prophecie is to interpret prophecies 1. Cor. 11.4.5 And the spirit of prophets 1 Cor. 14.32 Is for the doctrine which prophets indued with gods spirit do bring notwithstanding in general they were called prophets who had a singuler gift in interpreting scriptures such are now adaies the learned interpreters of scriptures Who are Euangelists 1 Companions fellowe laborers and fellow ministers of the Apostles not chosen by Christ
if they are such as be learned godly meet new Pastors may be lawfully ordained prouided alwaies that that commaudement of the Apostle concerning young plants be obserued which is in 1. Tim. 3.6.7 Are there any certaine testimonies in the Scriptures that after the comming of Christ there should be extraordinary callings for the restoring of the Church There are For first Iohn Reuel 11.3 and 14.16 entreating of the generall corruption of the Church which should come after doth foretell that God will stâ—rre vp witnesses which may prophecie against the corruptions of the Church and the Beast ascending out of the deepe and Angels that is some holy men which shall preach the Gospell to the inhabitants of the earth that they may giue glorie to God alone vtterly reiecting all Babilonish errours And Paul 2. Thess 2.2.8 after he had foretold that there should come a generall Apostasie or falling away he addes that it shall come to passe that the Lord shall consume that Sonne of perdition with the breath of his mouth that is with the pure preaching of the word of God which seeing it is not with him which hath corrupted the Church it followes that the Pastors and Preachers thereof shall bee raised vp of the Lord extraordinarily For the verie word of God or the very preaching of the gospell doe inferre an Ecclesiasticall Ministery Therefore there are expresse places for extraordinary vocations to ground vpon Why doth not the Lord rather teach by himselfe or by Angels then by men 1 He prouides for our infirmity while hee chooses to speake vnto vs by interpreters after the manner of men and so allure vs vnto himselfe rather than to driue vs away by putting on his Maiestie or thundering from the heauens 2 That hee may make tryall of our obedience when wee doe heare his ministers who are like vnto our selues and sometimes inferiour no otherwise then if he himselfe did speake vnto vs. 3 That he may declare his fauour towards vs when hee consecrates the mouthes and tongues of men to himselfe that in them his very voice may found out vnto vs. 4 Least without the outward word we should expect the hidden reuelations of the spirit or the preaching of Angels from the heauens but that wee may bee content with the Gospell which is preached by men which is so certaine that wee ought not to beleeue an Angell preaching any other Doctrine a Gal. 1 4. â— Lastly we haue this treasure in earthen vessels that the excellencie of the power thereof may be of God and not from our selues b 2. Cor. 4.7 Are there or ought there to be degrees among ministers Yeâ— doubtlesse for the Apostle maketh a Byshop a degree aboue Presbiters or other ordinarie Elders And for order and policie among vs vnto whome the office of teaching is ioined teacheth that one may goe before others who ought to be the chiefest among his fellowes And so the Elders who were both pastors and doctors did in euerie City choose one president to whom they gaue the speciall title of a bishop and the honour of the first place in their holie assemblies that he should haue the right of gouerning the common action or be as it were moderator or president of the Eldership conueÌ„t of the Pastors who also himselfe should be directed by the assembly of his brethren and fellowes according to that generall and most true Apostolicall rule which appointes that all things should be done in order in the house of the Lord. 1. Cor. 14.40 Vnto whome afterward the councill of Nice gaue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as Pâ—utarch witneseth properly primacie by reason of his time or age which is that honor of prioritie which vseth to be giuen to old men in honour of their age because counsel belongs to old meÌ„ which afterwards grew to be taken more largely for that honour which is giuen to any one for some dignity and which he is honoured with that he may haue precedencie and worship And which the generall councell of Ephesus in the yeare 435. calls that due which euery one ought to haue And so we hould that Peter went before his fellowes in order c act 15.5 12.4 8.14 Gal. 2.21.24 But we do deny aâ—y tiranizing degree of dignity power or GeÌ„ il like eminencie to be among ministers as they are ministers 1. because christ doth purposely fight against such primacie Luk. 22.25 Iohn 13.3 And he that wil be great let him be your seruant saith he Math. 20.26.2 because the same right power is granted by Christ vnto all a Mat. 28.18 Ioh 10.21 â—2 23. And Paul attributes equally vnto Ministers the Ministery of reconciling men vnto God b 2. Cor 5.18 19.20 and when he reckoÌ„s vp the ministers c Ep 4 11 he setts down no monarchy among ministers 3. because by the bringing in of superiority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first the gouernmeÌ„t of few and straight waies tyranny by false bishops and false Patriarches ouerthrew all Ecclesiasticall good order and lastly the Church it selfe We doe verely confesse that there is and hath beene among the holy orders imparity and not onely a simple order or ranke but degrees For it is certaine that Pastors haue their charges ouer peculiar Churches are eminent both aboue Deacons also aboue their flock also teachers aboue their Schollers But we deny that there hath been or is any superiour degree between Colleagues of the same function as of an Apostle ouer his fellow Apostles of an Euangelist aboue his fellow-Euangelists of a Doctor aboue other Doctors of an Elder ouer his fellow Elders of a Bishop ouer his fellow-Bishoppes and of a Pastor ouer his fellow Pastors whether they bee of the same towne or Prouince For the Apostles are called the master builders of the city of God as Preachers and Embassadors of that onely Emperour not ouer their Colleagues but ouer the flockes committed vnto them Did our Sauiour Christ when hee added 70. other Disciples to the twelue Apostles Luk. 10 1. ordaine two orders of the Ministers of the Gospell and diuide them into two Classes or formes differing in dignity and authority No verily For euen that first emission of the twelue Apostoles mentioned Mark 10.1.5 and Luk. 9.1 was not properly and peculiarly called Apostolicall For those twelue were as yet vnapt for it but it was after instituted both before the ascention of Christ d Ioh. 20 21 and especially on the day of Pentecost As for the seauentie Disciples that they were immediatly sent by Christ after his ascention to preach the Gospell with the twelue Apostles it cannot bee proued by any testimony of Scripture notwithstandid that the Apostles by the eminencie of their owne function were preferred before the rest we do not deny Wherefore that Peter is termed by the Fathers Prince of the Apostles Bishop and prince of priests it is spoken by a daungerous Catachresis yet
sheepe for he Ioh. 21.15 saith to Peter Louest thou mee and hee making answere I loue thee hee addeth againe Feede my sheepe and so againe and so the third time signifying that no man is fit to feede Christs sheepe but he that is led with the loue of Christ 2. Moreouer the glorie of God which is to bee preferred before all the things of this world and likewise the saluation of the sheepe Is it lawfull for the Pastor in the time of persecution to flie and to forsake his flocke There is an example of such flight in Christ himselfe b Ioh. 7.1 in Dauid c 1. Sam. 19 10 in Paul d Act. 9.21 17 14. and Christ teacheth it to bee in some respect necessarie Mat. 10.23 VVhen they persecute you in one citie fly into another although Christ in that place speaketh rather of their perseuerance and swiftnesse in executing their office then of the auoiding of persecution But Augustine prescribeth this moderation to Honoratus Let no man cowardly leauing his place either traiterously spoyle his flock or giue an example of sloathfulnesse And yet let no man vnaduisedly cast himselfe headlong into danger If either the whole Church bee set vpon or any part of the Church be sought to be put to death the Pastor shall preposterously withdraw himselfe vnlesse the flocke fly for it were his part to lay downe his life for euery paaticuler a Ioh. 10 11. epist 80. But it may sometimes happen that the flock not desiring one ouer them he by his absence appeasing the rage of the enemie may so much the better prouide for the Church But hee that winketh at false Doctrine he that doth not oppose himselfe against sinne by reproouing and correcting it hee that dares not with the Prophets and other true Pastors rebuke offenders to their faces he that dares not offend any man for feare of procuring the hatred of men although hee doe not change his place yet in minde he is a fugitiue Because thou heldest thy peace saith Augustine thou stedst thou heldst thy peace because thou wast afraid But hee that flyeth from place to place either to augment his substance or by reason of wearinesse or for mens vnthankfulnesse that man surely is a hireling Is it lawfull to seeke an Ecclesiasticall function It is lawfull for him that hath gifts but yet not rashly but circumspectly moderately and with a mind prepared to aduance the Church of God when and where it shall seeme good vnto God and with this condition that he doe not ambitiously seeke or by force occupie the Calling that hee do not hinder the iudgement but leaue it freely to those to whom it belongeth for this is nothing else but to offer his paines vnto the Church that the talent committed vnto him may not bee buried for the gifts of the spirit are giuen for the edification of the Church a Mat. 25.14 15 And 1. Tim. 3.1 If any man desire a Bishoprick he desireth a worthy worke And 1. Cor. 14 1. Desire spirituall gifts and rather that yee may prophecie that is that for the time ye may teach the Church May hyre bee lawfully required and receiued of godly Pastors seeing that Iohn 10.10 hirelings are reprehended Saint Paul maketh answere 1 Cor. 9.14 So hath the Lord ordained that they that preach the Gospell should liue of the Gospell that is to say by the preaching of the Gospel Mat. 10.10 Galath 6.6 Let him that is taught in the words make him that hath taught him partaker of all his goods So that godly Pastors are not reprehended who require the wages ap-apointed for them but those only who looke vnto the reward as the scope and end of their labors and fly or keepe themselues silent or change their notc when the wolfe commeth that so they may prouide for their owne liues and seeke their owne and not the things that are Iesus Christs Phil. 2.21 What is the end and vse of the holie Ministerie 1. That the goodnesse of God may bee reuealed in sauing men by the free couenant in Christ 2. That the pure word of God may be preached being preached and vnderstoode of the hearers may bee put in practise 3. That it may be as the sheepheards Crooke wherby the sheepe that are scattered may bee gathered vnto their sheepeheard Christ Iesus and so refreshed and nourished with the food of the word a Psa 23.4 4. That those that beleeue might bee saued the kingdome of Christ might bee enlarged and the Church preserued b Ioh. 20 23 5 For the gathering togither of the Saints for the edification of the bodie of Christ till we all meete together in the vnity of faith and knowledge of the sonne of God vnto a perfect man vnto the measure of the age of the fulnesse of Christ Ephes 4.12.13 and that we may increase in that eternall and spirituall life til we grow ripe in Christ and Christ in vs. Neither is the light or heat of the sunne or meate and drinke so necessary for the maintenāce and sustentation of this present life as is the Pastorall function necessary for the conseruation of the Church vpon earth What end ought the Minister to propound vnto himselfe The glory of GOD and the edification and saluation of the Church What are the things disagreeing hereunto 1 The errour of the Swinkfeldians who call the outward ministery of teaching a dead letter and therefore say that inward reuelations of the spirit are required also 2 Of the Donatists who denie that the ministerie of wicked Ministers is powerfull in the administration of the Sacraments according to Christs institution And of the Anabaptists who hold that all who of themselues will of what estate soeuer they bee without any sending ordination examination choyce and testimonie of a lawfull calling euen women if they be learned may teach either by word or writing after the example of Holda Deborah and the fower daughters of Philip which did Prophecie whereas this nothing toucheth the ordinary function of teachers in the Church 3 Of those which either goe about vtterly to put downe the ministery or else make light of it as not verie necessarie 4 False Prophets which preach the fancies of their owne brain and not the word of God 5 Hirelings who runne neuer looking for a lawfull calling and enter in by the windowe seeke their bellie and the things that are their owne and not the things that are Christs which striue to get into the ministerie not with a sincere loue of Christ and his flocke but in a desire of their owne priuate commoditie and insinuate themselues not onely with Simoniacall subtiltie but with base obsequies and in seruile manner flatter all men by whose helpe they thinke they may bee aduanced 6 The contempt of the ministerie in them which doe not maintaine with their conuenient charge the teachers and learners of the word of God And which despise the ministers
administratioÌ„ of the Sacraments But yet the spirits are to be tried that is by a Metonymy those which say they are indued with the spirit of god whether they be of God 1. Ioh. 4.1 which cannot be done more certainly by any thing then by the scripture to which the Lord commandeth the triall of spirits to be conformed a Deut. 13.1 2.3 4 neither must we harken to the words of the false Prophets b Ier. 23 19 By what name were they wont to cal the definitions of Synods Canons which then especially haue authority are as lawes whosoeuer contemns violates them must vndergo the politicke punishmeÌ„t inflicted by the magistrate so soon as they are ratified coÌ„firmed by the chief magistrat but before they are not auailable by reason of politicall punishment although they be by reason of censure Do such constitutions bind the conscience before God No truly by themselues for that they are humane and mutable yet notwitstanding being once set downe to violate or contemne them with safe conscience no man can both in respect of scandalizing others as also by reason of contumacy but euerie one is tied faithfully to obserue them and that with a free conscience e 1 Cor. 10.28 29 but so as it may be done without scandall that is so that the weaker brethren be not offended and when vpon iust causes we be hindered sometimes it is lawfull to omit them our consciences being not offended VVhat is the ende of this power In generall the glorie of God and the edification of the Church to vs saith Paule 2. Cor. 10.8 13.10 is power giuen to edification not to destruction but the end of Synods is the assertion of the pure doctrine of God comprehended in his word against the heretickes and the constitution of Ecclesiastical gouernment in respect of the diuerse circumstances of time place and persons VVhat effect or vse haue they Order and Decencie d 1. Co. 4.40 Order whereby the presidents and publishers of the gospell haue a certaine rule in their actions and doe accustome their auditors to obedience and in a well gouerned estate of the Church peace and concord is kept Comelines whereby we may be incited by those helpes to pietie and that grauitie may appeare in the handling of pietie VVhat things are repugnant to this Doctrine 1 The errour both of those which ascribe to much and also of those which do attribute too little to the Church 2 The errour of the Nouatians or Catharists who deny pardon to those which are fallen by their confession or to those which are defiled with great offences 3 The Monarchie of the Papacie and tyranny which they haue arrogated to themselues in translating the kingdomes of the world 2 That tyrannicall voyce that the Pope of Rome ought to be iudged of no mortall man and that hee is aboue the councill 3 That vsurping and abusing the keyes and the power of remitting or retaining sinnes at his pleasure 4 That maioritie and supreme power which hee hath taken to himselfe by vertue of succession and of the Church when soeuer hee please in consigning the Canon of Scripture In interpreting the word of GOD and giuing the true sense of the Scripture in forging new Articles of our faith in making lawes and proposing traditions and establishing wicked decrees because as they say that the Bishoppe hath all lawes in the closet of his heart 5. All Ceremonies Popish rites and will-worship repugnant to the word of God 6 That errour that the Church is the rule of all things which are to bee beleeued when as on the contrarie the Scripture alone is the rule of faith 7. A wicked and superstitious opinion of necessity merit and worshippe in the obseruation of humane ceremonies 8. A foolish zeale of Moses law 9. That Sacriledge wherby they driue the laity from the reading of the word of God and doe prohibite Bibles to bee Printed in the vulgar tongue 10. Furthermore that Councils should be assembled and gouerned by the authoritie of the Pope and that such Councils cannot erre 11. That the Church ought to supply the defect of the word written by written traditions which is to attribute more authority and power to the Church then is meete 12 That the Church is eminent in generall Councils and that the trueth remaineth no where but amongst their Pastors 13. That the power of interpreting the Scriptures is in the Councils and that no man may appeale from them 14. That the approbation of the Scripture to be either Canonicall or Apocryphall dependeth on the iudgement of the Church 15. The contempt of constitutions simply for order and decency appointed in the Church 16. The errour of those who in Ecclesiasticall controuersies resting on their owne priuate iudgements opinions do disclaime Synods and all definitions deliuered by Synods The foure and fortieth common place Of the Gouernment and Iurisdiction of the Church where also of fasting What is the third part of Ecclesiasticall power IVdiciarie or Iurisdiction Ecclesiastical altogither to be distinguished from ciuill and is commonly called power and it is another part or kinde of the power of the keyes distinguished from the former for that the first whereof Mat. 16.19 and Ioh. 20.23 which is the office of teaching or of preaching the Gospell committed to the Pastors doth properly appertaine vnto them but this doth belong to the moral discipline of the Church and repressing of offencs commended to the Church which the Graecians cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is discipline correction institution wherof Christ speaketh Mat. 18.17.18 If a brother do not heare the Church let him be as a Heathen or Publican vnto thee verily I say vnto you whatsoeuer you shall binde on earth shall be bound in heauen and whatsoeuer you shall loose shall be loosed for the Church doth bind whom she doth excommunicate and she doth loose when she againe receiues men into her society VVhat is Ecclesiasticall gouerâ—ment It is an Ecclesiasticall Paedagogie instituted by the authority of the word of God whereby men being receiued into the familie of Christ they are guided to godlinesse and compelled not to commit any thing vnworthy the Christian profession but those which do offend and are inordinate are reproued chidden and corrected that they may returne into the right way and that euery one may do their dutie according to the direction of the Gospell How manifold is Ecclesiasticall gouernment Twofold Common vnto which all citizens of the Church ought equally to be subiect and proper which is peculier to the Clergie and doth solely appertain to the ministers of the Church to reteine them in their dutie and the common againe is twofold ordinary extraordinary now that is ordinary which alwaies hath the word of God and Apostolicall tradition for his rule and from which it doth neuer decline and is alwaies obserued in the Church How many parts bee there of ordinary
Sathan is not in respect of bodily affliction as some doe expound it seing Ecclesiasticall censures doe not appertaine to the bodie as ciuill doe but properly vnto the soule but amongst the Iewes there was casting out from the Synagogue a Ioh. 9.22 and to be cut off from the people b Gen. 17.14 Leuit. 7.2 and to be reputed for an heathen and Publican that is for profane and altogether irreligious c Mat. 18.17 but to bee excommunicated amongst Christians is to lose the right of a Christian citie vntill he repent and to bee made a vassall of Sathan who ruleth out of the Church Who are to be cited to this censure Not altogether aliants such as this day the Iewes and Turkes are neither Schismaticks hereticks and such as haue made a secesssion altogether from the Christian Church or such as neuer did associate theÌ„selues to the true Church but those especially which yet are as conuersant in the bosome of the Church and haue not yet manifestly gone to them of a separation the Apostle testifying if any being named a brother that is which doth professe himselfe a member of the Church be an Adulterer a couetous person or an Idolater or slanderer or drunkard or an extortioner with such an one eate not nor haue any commerce with him for what haue I to do to iudge of them without doe not you iudge those that are within take away therefore the euill one from amongst you 1. Cor. 5.11.8 Who is the Author of the Ecclesiasticall censure God himselfe for alwaies from the beginning of the world this discipline was vsed in the Church of God wherby the Church in generall was not onely discerned from men which were manifestly profane as in times past before the flood the sonnes of God that is the godly which were deriued from the posteritie of Seth from the sonnes of men that is from the wicked of Caines familie d Gen. 4.26 6 4 but those which did misdemeane themselues were cast out of the bosome of the Church in which sense the ancient fathers thought Caine to bee cast out from the presence of the Lorde And those which were of mature yeares being vncircumcised if they did neglect circumcision or being by their parents neglected was approued of them were cut off by the commaundement of God from his people that is from the societie of the Saints g Gen. 17.14 and by the law of God diuerse rites concerning pollution as of the leaprosie and other seuerings purgings and expiations a Leuit. 5 1.2 13.2.40 14.2 Numb 5 2 6 19. were appointed to the consistorian Synagogue Lastly Christ himselfe hath expresly appointed this order being as we haue learned deriued vnto vs from the Church of Israell b Mat. 18.18 and Paul himselfe at Corinth and else where hath commanded the same to be kept c 1 Cor. 5.1 2.3.4.5 c. 1. Tim. 1.20 and 2. Thes 3.14 saith d 1. Cor. 1.2.18 if any harken not to our speech by Epistle marke him e 1. Tim. 4.14 to wit with the note of excommunication Who ought to haue the power of excommunication The Bishop and the Gouernours of the Church which the Pastor ought to denounce as it is apparant 1. Cor. 5.4 saith Paul being assembled with my spirit for the whole Church ought to haue notice of the same otherwise how can she auoid the familiar society of the partie excommunicated for it is manifest wheÌ„ Christ did dispute of this thing f Mat. 18.17 that he ment the consistorie or the Ecclesiasticall Senate applying his speach to the custome of his times And the power of Ecclesiasticall iurisdiction was in their power which were called the chiefe rulers of the Synagogue g Mar. 5.22 who did also manage the affaires of particular Churches Examples heereof we haue Ioh. 9.22 h 12.42 16.2 and Paul 2. Cor. 16. saith that it is sufficient that such a man was rebuked not in priuate not publick before the whole Church but of many namely being done in the consistorie Whence it is manifest that all the excommunications of that Antichrist of Rome and all his Hierarchie are in trueth none at all How farre forth may a lawfull conuocation vse this spirituall sword Not at their owne arbitrement or priuate authority but. 1. By a precedent lawfull knowledg 2. Vpon iust causes 3. By the prescript of Gods word 4. In the feare of the Lord. 5. In the name of our Lord Iesus Christ that is Gods name being called on as it beseemeth them who do not regard theit owne worke but the Lords businesse according to his worde and with the power of the Lord a 1 Cor. 5.4 6 with the spirit of meeknesse and with especiall clemencie and charity b Gal 6.9 for that which is vnlawfully and wickedly acted on earth cannot be ratified in heauen Vpon whome ought it to be exercised Vpon blaspheemers enemies of Gods glory his trueth obstinate sinners hereticks and seducers worshippers of Idols Schismaticks or Sectaries periured or faithlesse and on open malefactors as rebels to the admonitions of their superiours murtherers whoremongers vsurers railers drunkards extortioners inordinate liuers and such as are condemned in their owne conscience and after their conscience hath beene conuinced do perseuere in their obstinacie vnbridled vncorrigible despising all Christiâ—â— admonition but present not absent c Mat. 18.17 1 Cor. 5.11 2 Thess 3 1â— Tit. 3 11. From what things is the excommunicate person excluded Not only from the participation of the Sacraments for this is only a suspention but from the whole bodie and benefite of the Church and from the ordinarie conuersation speech cohabitation society of life with other meÌ„bers of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for wee must haue no voluntarie familiar for our minde sake coÌ„mixtion coÌ„sociation or fellowship with any excommunicate person e Rom 16.17 2. Thes 3.14 couple not or consociate not your selues to him 1. Cor. 5.11 But he must be as an Ethnick and publican to vs as Christ doth aduertise vs. Mat. 18.17 neither must we eat with him neither receiue him into our house neither salute him 1. Cor. 5.11 d 2. Ioh. 5.10 but we must fly from him and yet so as our children wife subiects in respect of the magistrate be not exempted from due reuetence least there be a confusion of all neither must they for the offence of the maister of the familie bee accounted as excommunic te prouided that they do not by their conuersation with him giue any assent to his crime As for others they must auoide an excommunicate person Notwithstanding he is not to be depriued of the benefit of the f 1 Cor. 14.2 word by which meanes the offender may bee reclaimed 2. Thess 3 14 if any doe not yeeld obedience to our speech haue no fellowship with him yet saith the Apostle Admonish him as
the high Priest wherein eyther partie of the plaintifes did gage a peece of money which the partie forfaited against whom the Iudge did pronounce sentence whereupon Varro said he which had the day had his pawne restored vnto him againe Now from the first signification this word Sacrament is borrowed to signifie holy things ordained of God in the Church which word notwithstanding hath sundrie significations For 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally both in the old Latine translation as also in ancient diuines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word Sacrament signifieth in his larger signification the same thing which the Grecians call a Mysterie that is hidden or secret or as Clemens Alexandrinus taketh it that he might deride the heathen sacrifices of a Greeke word signifiing a most execrable thing because indeed they were abhominable or else they were called Mysteries of a word that signifies fables or falsities or else of another Greeke word which signifies to initiate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to enter into holy actions or to consecrate whereof commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe ruler of holy things or else because they must be silent and kept it secret or as Suidas takes it to shut the mouth so that a Mysterie is a certaine secret and hid matter of a sacred and holy thing not euerie secret but an holy mysterie not to be committed or reuealed to profane men such a secret indeed as is farthest remooued from the common sense of men In which signification of a Sacrament or Mysterie the word is vsed Math. 13.13 To you it is giuen to know the Misteries of the kingdome of heauen to them it is not giuen where he calleth those things which Christ reuealeth to his Church alone Mysteries And the purpose of God concerning our redemption in Christ is called a Mysterie or a Sacrament as the olde Interpreter translateth it Eph. 1.9 Rom. 16.25 Eph. 3.3 where also the calling of the Gentiles is called a Mysterie and by the olde Interpreter a Sacrament And chap. 5.32 The coniunction of Christ and the Church is called a Mysterie or as the olde Translator hath it a great Sacrament which word hath deceiued many to conclude mariage to be a Sacrament where as the Apostle speaketh not of mariage but of the coniunction of Christ and the Church So the incarnation of the sonne of God is called That great mystery of godlinesse 1. Tim. 3.16 And the secret work of our redemption a mystery hidden from the beginning of the world Col. 1.26 2. Thess 2.7 Antichrist is said to worke the Mysterie of iniquitie 2. Ecclesiasticall writers doe improperly and abusiuely referre the word Sacrament vnto external signes of holy things of which sort there bee many in the word of God namely many earthly things which signifie some inuisible and spirituall gift of God as the graine of mustard seede a Mat 13 31 the seede b v 23 the pearle c v. 46 and such like which set out vnto vs the word and Kingdome of God In which signification there bee almost infinite Sacramentes and the worde Mystery and Sacrament may in this signification bee extended to the verie sacrifices and rites of the olde Testament and so also the coniunction of man and wife may be called a Sacrament of the communion of Christ and the Church 3. Strictly and specially in a more speciall signification and properly this word Sacrament is referred to that signe of grace whereby GOD doth as it were seale vnto vs the benefits of his promises and in like manner whereby hee doth as it were consecrate and binde vs to the mutuall testification of our couenant made with him and that Religion wee owe vnto him Whereupon the word Sacrament is deriued of a verbe that signifies to consecrate because wee are as it were consecrated to GOD by the Sacraments to the end hee might bee our GOD and wee might bee his Temple Which therefore are called mysteries not that they bee the effecting of miracles but because they bee Ceremonies wherein there is a visible representation appointed by Gods ordinance of a secret heauenly and spiritual thing altogether vnknowne to the reason of man naturally but yet reuealed by God in the true Church or else as Augustine speaketh because they bee the signes of things being one thing indeede and signifying another In which signification the name of a Sacramēt is not to be foūd in the scripture for the scripture doth in no place call the supper of the lorde and baptisme mysteries and sacraments And in this sense againe the word sacrament is vsed twoe manner of waies 1. By a Synecdoche for the signe it selfe or for the outward action of the sacrament onely 2. In the lawful vse a sacrament doth comprehend the representation or outwarde signe and also the thing signified or the inward benefit of grace for no sacrament can fullie be expressed or vnderstood without a trope yet the trope must be in the wordes not in the things or matter The greeke Fathers call them Symboles or signes and representations as Peter also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 3.21 calleth our baptisme a representation that is an exampler correspondent to that deliuerance which came vnto the church in the flood What is a sacrament Seeing that a sacrament is not some simple subiect not yet a compound or some whole thing consisting of forme and matter or bodily materiall or else some third substance compounded of twoe substances but a diuine institution it must be defined by the scope and the end wherefore that is mention being made of the end wherefore the sacrament is instituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is then Paul being the definer of it a signe or seale of the righteousnes which is of faith that is to say whereby the righteousnes of faith and the communion of the faithfull in Christ the head and with all the members of the same misticall bodie I say the communion incorporation coniunction is not onely signified but also sealed to witt so farre forth as the holy ghost doth performe that inwardly in deede which the outward ceremonie doth represent For although we cannot rightly reason from the speciall to the generall but on the contrarie yet notwithstanding that is rightly attributed to the generall that is to say to a sacrament which is common to all the specials as namely to circumcision and to the other sacraments a Rom. 4.11 1 Cor. 10.16 〈◊〉 12.13 Or else it is an holy action inioyned of God vnto the church wherein as God by a fit proportion of the outward Elements the things signified doth as it were offer by the hands of the minister the signes of things which belong to our saluation in Christ to the senses of the bodie So hee doth offer and apply these selfe same heauenly things to the minde by the Holy Ghost to the intent that they might be more and more spiritually sealed
of vs and of the things signified the coniunction is not in trueth essentiall and personall but mysticall and yet in its kinde reall to wit spirituall by the power of the holy Ghost alone who bringeth to passe that Iesus Christ who now as he is man hath his being in heauen and yet is no lesse truely giuen to vs which are in earth then the signes themselues namely so farre forth as our faith beholding him in the Sacraments doth clime vp into the heauens that we may more and more truely imbrace him and he may liue and abide in vs. For the holy Ghost knoweth to ioyne most nearely together by the bond of faith those things which if you respect the distance of the place are farthest asunder which is done after a heauenly and spirituall manner and not naturally not by the ioyning touching of substances after which manner the beleeuers are most nerely ioyned together one with another as also the husband and the wife are knit together by the bond of mariage although they bee farre asunder in regard of the distance of places Whether are both the things and the signes offered vnto vs of God ioyntly together Yes ioyntly together in respect of God that promiseth truely and without all deceipt but yet distinctly notwithstanding so as oftentimes hee that taketh the signes receiueth nothing lesse then the thing it selfe Whereupon Augustine saith vpon Leuit 7 quest 84 It nothing auaileth Simon Magus to haue the visible Baptisme who wanted the inuisible sanctification What is the manner of receiuing the signes and the things signified The manner of receiuing the signes is naturall or bodilie and the signes are receiued both of the beleeuers and also of the vnbeleeuers after a naturall manner although with contrarie successe But the things themselues signified are communicated in respect of God that giueth them by the holy Ghost and in respect of vs by faith whereby alone Christ with all his benefits is apprehended of vs a Eph. 3.17 For a thing intelligible spiritually propounded cannot bee perceiued vnlesse it be after a spirituall manner that spirituall things might answer to spirituall things corporall and visible to corporall and visible b 1 Cor. 1.13 In this Treatise what doe these things signifie Really Substantially corporally Sacramentally Spiritually Really signifies properly that the verie thing it selfe is truely receiued to which these words substantially and essentially are equiualent So the beleeuers in the right vse of the Sacrament are said to receiue Christ really substantially or essentially also to take the holy elements really substantially essentially But corporally spiritually signifie the manner of receiuing only the signes are receiued corporally but Christ spiritually And to receiue Sacramentally is to receiue the signes of the bodie and bloud of Christ Whether do all they inioy the matter of the Sacraments which vse visible signes No but only the beleeuers vnto whom the promise of grace doth belong and for whose sake the same is ratified by certaine seales For what part or fellowshippe hath the beleeuer with the vnbeleeuer 2. Cor. 6.15 Is it possible for a man to be guiltie by meanes of the thing signified who is not partaker of the same Yes hee may for the abusing of the signes and for the contumelious reproach against the thing signified none otherwise then hee which despiseth the seruants of Christ is guiltie of the contempt of our Lord Iesus Christ and of his Father also a Luk. 10.16 Is faith of the Substance and essence of the Sacraments No because faith maketh not a Sacrament to bee a Sacrament but the institution of God Indeede faith is necessary that wee may receiue the matter of the Sacrament for by faith Christ dwelleth in our hearts b Eph. 3.17 But whether a man beleeue or whether hee beleeue not if the Sacrament be rightly administred hee receiueth the true Sacrament namely in respect of God Yet in respect of the Communicant if a man beleeue not he receiueth the bare signe because without faith neither the word nor the Sacrament can do vs any good Whence is the consecration or the sanctification and blessing of the Sacraments Not by making the signe of the Crosse the repeating and secret murmuring of any words as Iuglers Coniurers do repeat their charmes in conceiued words namely for example of Iupiter that sends the thunder or of bringing the Moone out of Heauen to wit by the force and vertue of letters and syllables if they be repeated and vttered after a certaine manner But from the holy and good will choise institution or ordinance blessing consecration worke commaundement the ratification of the word and the promise of God himselfe who for the good of men hath made choyce of water bread and wine and hath instituted by his ordinance set thē apart for some special purpose and because he hath shewed that it is his pleasure to haue them for Sacraments and how he will haue them celebrated Further by the holy vse which is performed by prayers by the commemoration of the benefits and promises of God and giuing of thanks VVhen is such consecration made First indeede the Lord himselfe made it once and together by himselfe in that first institution namely in that last Supper and this being once made doth consecrate sanctifie the Sacraments to the Church vntill the end of the world as that word once spoken Increase and multiply is perpetually effectuall Gen. 1.28 But now he doth repeat the same by prayers and the word whereby the whole Institution and vse of the externall things is clearely vnfolded by men and those not any whomsoeuer but such as bee lawfully called that is to say by his Pastors and Ministers For otherwise it is no Sacrament but a prophanation of the Sacrament VVhether is there any change of the signes in the Sacraments Truely there is not in the nature or substance the naturall qualitie or quantitie of the Elements the change I say is not of the essence nature as saith Theodoret But only in respect of the end office condition vse for which they bee propounded in the Church namely because they begin to signifie to vs in trueth things altogether heauenly and diuine and that not of their owne nature but by the appointment of the sonne of God As namely for example sake when water btead wine are remoued from the common vse and by the commaundement of God are made the signes of the body and bloud of the Lord which thing certainly they haue not by nature For then euery water should bee the signe of Christs bloud but by the institution of the Lord himself Also the name of the signes are indeed changed but not the matter namely to the intent that we might haue a greater regard of the things signified then of the signes and that the minde might mount vp from the Elements vnto Christ Therefore Theodoret in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith that
free from al sin Also that it might be made manifest that saluation proceedeth out of the blessed seed of Abraham which is Christ 3. God would haue Infants to be circumcised to the end that being once receiued into fauour through the Couenant being made copartners of the Couenant together with faithfull Abraham they might as it were be sealed vp by the signe of the couenant euen as their faithfull Fathers were according to the promise I will be thy God of thy seed after thee Gen. 17.7 yet for the beginning of the calling of the Gentils the Gentiles also were taken in the fellowship of gods people if they wold so be circumcised Ought not such a Sacrament seem to be ridiculous No it ought not For if it seeme absurd to any man that the signe of so excellent and singular grace was giuen in that part of the bodie he must needes be ashamed also of his saluation which issued out of the loynes of Abraham And The Crosse of Christ was a stumbling block to the Iewes and foolishnesse to the Gentiles 1. Cor. 1.23 And Iulian the Apostata as also Celsus made a scoffe of this that an apple was forbidden our first parents And Naaman the Syrian thought it a matter to be laughed at to wash seuen times in Iordane a 2 King 5 11 But the word of God ought to be preferred before all the world And the foolishnesse of God that is that which mad men not without impietie call foolishnesse is wiser then all the wisdome of men For although the Princes of this world haue their glorious seales yet for all that their promises are often broken But God with his much baser markes neuer deceiued any man What was the manner of Circumcision That is to be seene in the Time Ministers Place Instrument and Adiuncts First then the Infant of eight daies old was circumcised that is when the eight day was come for circumcision was to bee performed vpon the eight day precisely b Gen. 17.12 Leuit. 12.3 Luk. 1.59 et 2.21 that God might haue regard of their tender age and so might testifie vnto the Iewes his fatherly loue vnto their children for then the age of the child vseth to become strong 2. Because euerie childe was vncleane seauen daies by reason of the bloud and the eight day was accounted pure c Exod. 22 30 Leuit. 12 3 Lib 3 Epist 10 3. Because this was a Sacrament of that eight day wherein Christ rose againe for our iustification after that he had condemned sin in the similitude of flesh as Cyprian writeth to Fidus. 4. As also to shew that we are to thinke of the mortification of the flesh during the whole course of this present life which is noted by seauen daies because it is finished by the continuall reuolution of weeks or of seauen daies but yet it is not accomplished saue on the eight day that is after the end of it 5. Least we should imagin that those are excluded from the Couenant which cannot obtaine the signes thereof seing manie which not liuing to the eight day prescribed died without circumcision Whereby also it appeareth that that time prescribed was a part of that ruder kinde of Gouernment vnder which it pleased GOD to keepe the olde people For at this day there is permitted a greater and larger libertie in the administration of Baptisme whereby we are not bound vnto a certaine number of daies Neither did Abraham Ismaell and the seruants that were bought sinne against the law because they were not circumcised the eight day but when they were come to mans estate because the inioining of the eight day was not imposed generally vpō all but especially to infants alone 2 Touching Ministers although there is no law extant yet it is probable by the circumcision of Iohn d Luk 1.59 Abrahams example e Gen. 17 23 thy euery family did administer it by themselues not in the presence of two or three but in some forme of an Ecclesiasticall assemblie whereunto the neighbours and all the kinsfolke did come 3 It was administred at home in the house of the parents to wit because circumcision could not be performed without exceeding paine vnto the infant that so without delay there might be vsed a remedie for the wound 4 The instrument of circumcision was a knife eyther a sharpe knife as some take it else a stone or verie sharpe flint as most men iudge a Exod 4 25 Ios 5 3 For men say that in the East countrie there bee stones found which cut as sharp as any raysor To signifie that eyther with the knife of the law of God the flesh is to be mortifyed or rather to bee cleane cut off by the Rocke Christ 5 The adiunct of circumcision was the giuing of the name 6 That by the remembrance of their name those which were circumcised might be put in minde of their dutie Now the example of Zephera the wife of Moses a woman of Madian not sufficiently instructed in the will of God who to deliuer her husband from death wherewith the Lord sought to slay him for neglecting to circumcise his sonne and that in their iourney and in an Inne being disturbed with feare circumcised her sonne and moreouer did not goe with her husband any further but sent backe againe by Moses to her father b Exod. 18 2 it is singular c Exod 4.25 and therefore may not be imitated VVhich were the vses and ends of Circumcision 1 That it might be a couenant and an agreement that is a signe of the couenant of grace betweene God and the posterity of Abraham whereby they might confirme their faith and might know that they were in the gouernment of their Lord and possessor against all their enemies According to the promise I will be a God vnto thee and to thy seede after thee namely in a speciall manner whereby I will make thee partaker of my spirit of my righteousnesse of all good thing in one word of heauenly life d Gen 7.7 2 That the people might be distinguished by that signe and badge of their profession from other nations and profane people and that the people might be discerned of whom that promised Redeemer must be borne Whereupon circumcision by a Metonymie is put for the Iewes circumcised e Titus 1.10 as also vncircumcision for the vncircumcised or the Gentiles f Rom. 2.26 And Christ is called the Minister of circumcision g Rom. 15.8 that is not of the law which he did abrogate by his comming or rather fulfilled but of the Iewes within whose bounds he contained himselfe so long as hee was conuersant among men as he testifieth of himselfe Math. 1.24 And yet so as he would haue the Gospell also in his time appointed to be published to the Gentiles h Ioh. 10.16 But especially by the spirituall and internall circumcision the Iewes were both distinguished from them and also
it vseth these meanes helps and instruments to worke our saluation In which sense the Church is said to be sanctified and washed in the lauer of water thorough the word Ephe. 5.16 Tit. 3.5 Baptisme is called the Lauer of Regeneration Renonation And Act. 22.16 Be baptized washed from thy sins in calling vpon his name Hereupon Augustine hath this saying whence commeth this vertue to the water that it should touch the bodie in Ioh. Trac 80 and wash the heart but that the word causeth it not because it is spoken but because it is beleeued And that the grace of God ought not to bee tyed to the outward signes Peter teacheth speaking thus of Baptisme 1 Pet. 3.21 It saueth vs not that Baptisme whereby the filthinesse of the flesh is cast away but whereby it comes to passe that a good conscience maketh request to God by the Resurrection of Iesus Christ Cornelius receiued grace before Baptisme a Act. 10.5 For God vseth meanes and instruments to worke our saluation but yet so as hee worketh by his owne proper and inward vertue most freely when how and in whome hee will and doth not yeelde vp his power and vertue to the outward signes As also in that seuen times washing of Naaman the Syrian in Iordan was not placed the purging of him from his Leprosie which then the power of GOD alone wrought in him b 2. King 9 â—4 Hence it comes to passe that some receiue grace without the Sacrament as Abraham was iustified before Circumcision and the Theefe on the Crosse without Baptisme and the Lords Supper Some receiue the Sacraments and not grace because they want faith as Iudas of whom Augustine saith Hee receiued the bread of the Lord but not that bread which was the Lord. Others receiue both together as it were by a certaine coniunction of the thing with the signes as the faithfull who take the Supper worthily Whether doe the Sacraments imprint any stampe or anie spirituall worke in soule and that such as cannot be blotted out Not of themselues or their owne power nor yet by anie supernaturall verture inherent in them not by a reall and essentiall imprinting of some signe as the printing of a picture or signe is made in wax or money For the Scripture alloweth none such But yet God doth as it were marke out and seale vp his Sacramentally spiritually by them as instruments giuing the pledge of his spirit and the light of faith whereby they are made conformable to Christ and discerned from infidels and are marked out vnto the profession of Christ And this note in the purpose of God is such as cannot bee blotted out 2. Tim. 2.19 The foundation of God is sure hauing this seale The Lord knoweth who are his And 2. Cor. 1.21 He which hath annointed vs is God and who hath sealed vs and giuen vs the pledge of his spirit And Ephe 1.13 In whom also yee beleeuing yee were sealed with the holy spirit of promise which is the earnest of the Inheritance And Chap. 4.30 Doe not yee greeue the holie spirit of God by whom yee are sealed And Ezech. 9.4 The markes of the letter Tau is saide to be made in the forehead of those men which sigh and mourne And Reuel 7.3 The seruants of God are marked in their foreheads as on the contrarie the children of perdition are saide to bee marked with the marke of the beast Reuel 13.16.17 To whome doth it belong to administer the Sacraments To them only to whom it is permitted to exercise the office of Preaching the Gospell According to that saying Goe yee forth teach all Nations baptizing them in the name of the Father son and Holy Ghost Math. 28.28 and 1. Cor. 4.1 For the Sacraments bee the appurtenances of the Ministerie of the word of God and the seales of Gods promises which cannot lawfully be set too without the vnfolding of this word of God For neiher can their be an accessorie vnlesse their be a principall And it belongeth to the same man as the Chancelor vsing the Kings authoritie to write the tables of the Testament faithfully and to seale them with his seale Whence doe the Sacraments receiue their power and excellency From the institution of God so that that forme be obserued which he hath prescribed that by a publick person either rightly called or at the least by a common error vsing the publicke function and not of the manners merit and excellencie of the person working administring Phil. 1. But whether doe the Ministers to whom is committed the lawfull administration of the Sacraments and are called Gods fellow-morkers deliuer also with their hands the matter of the Sacrament No but they do outwardly giue the earthly signes and doe onely performe the outward dueties and God doth inwardly conferre the heauenly gifts represented by them giues increase because God alone doth Circumcise the heart a Deut. 30 And therefore this Circumcision is said to be made without hands b Col 2 11 And Iohn the Baptist confessed that hee indeede baptised them with water but the Lord Iesus did baptise them with the Holy Ghost and with fire Math. 3.11 And onely the heauenly father giueth that bread which is indeede heauenly Iohn 6.32 Otherwise sometimes that is ascribed to the Ministers of the word which belongeth to God alone For that is the nature of words which belong to one thing that that is attributed to the instrument which belongeth to the principall efficient cause Where and when ought the Sacraments to be admininistred In the assembly of the Church and vsually no where else to wit when the whole Church is gathered together or a great part thereof not out of the assembly of the Church Which ought to be the forme and manner of administration That those signes should bee vsed without change which Christ himselfe hath prescribed And that the words of the institution then also of the Lords promise be recited and explaned not in a strange but in a knowne speach before the Sacrament bee administred and deluered a Act 19.3 4.5 1 Cor. 11 23 For the Apostle doth expresly forbid 1. Cor. 14.19 to vse a strange language in the Church And such ceremonies ought to bee vsed which are not humane and receiued but appointed and commaunded by the authority of the son of God as also praiers and thanksgiuings After the example of Christ who commaunded the Church to doe this Doe ye this And Act. 22.16 Be thou baptised and be thou washed from thy sinnes in calling vpon the name of Iesus Now the comelines and dignitie of the Sacrament is to bee esteemed by the word of God Also the multitude and pompe of humane rites doth occupie the senses and the mindes and doth ouerturne the Ceremonies appointed by God To whom are the Sacraments to bee administred The Sacraments indeed are common to the godly and vngodly and also other outward things in the Church
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
repentance c Marc. 1.4 whilest he taught these whom hee was about to baptise out of which places the Anabaptists impugne childrens baptisme it is not precisely to be tyed to the order of words but to be distinctly applied to those which may be taught or their children which are strangers from the couenant who must be first instructed before they be baptised but it is to be applied otherwise to children that are within the couenant who though they cannot heare the Gospell yet can and ought to be baptised for that they are both borne in and belong vnto the Church before they can be taught and then it is time enough to teach them when they are capable of learning howbeit in the Church of God the word is not there separated from childrens baptisme Likewise also this He that beleeueth is baptised shall be saued but he that beleeueth not although hee be baptised shall be condemned belongeth not to the children of the faithfull but to those whiche may heare the Gospell As likewise that of the Apostle 2. Thess 3 10. He that laboureth not let him not eate which being spoken vnto men of yeares ought not to bee inferred vpon all indifferently Nor followeth it simply that because all beleeuers are to be baptised therfore all that are baptised ought to beleeue or because a vniuersall affimatiue is not simply conuerted neyther are these termes conuertible to be baptised and beleeuing but to bee baptised and to be acknowledged for the members of the Church 8 For that Paule 1. Cor. 10.2 witnesseth that all the Israelites which passed through the red sea were baptised among whom seeing no doubt there were many children among so many thousands no doubt they likewise receiued the type and figure of our baptisme It is therefore false which our aduersaries obiect that no place of Scripture testifieth the baptism of Infants Likewise though we read not that the Apostles baptised any Infants by name yet they baptised whole families whereof children are not the smallest portion a Act. 16.15 18 8. 1 Cor. 1.6 neither need we to vse figures when the words are plaine Neyther can there from these speeches be collected any reason of such a Synecdoche by which wee must vnderstand portions of yeares onely and exclude children 9 Because ancient writers testifie that the custome of baptising children hath continued from the verie Apostles times till now Origen faith In 6. ad ad Rom. de Peccatorum meritis et remis l. 3 c. 6. et Contra Donat l. 4. c. 13 The Church receiued a tradition from the Apostles to giue baptisme euen to Infantes And Augustine saith of the baptisme of children That which the Vniuersall Church holdeth and vvas neuer decreed by Councils but alwaies hath beene helde it may be verse vvell beleeued that it was deliuered no otherwise but by Apostolicke authoritie Therefore it is false which the Papistes saie That Baptisme of children proceeded not so much from any apparant commaundement of the scripture or from example as from the decree of the Church Then because to whomsoeuer the promise appertaineth to them also belongeth the signe as therefore Baptisme is bestowed vpon Infants is likewise the Supper of the Lord to be administred vnto them Certaine of the fathers haue thought so as Cyprian serm 5. de lapsis and Augustin lib. de Eccle. dogmat c. 52. being mooued by these words Iohn 6.53 Except ye shall eate the flesh of the sonne of man and drinke his bloud you shall haue no life in you But we denie the consequent For this place speaketh not of a sacramentall eating but of a spiritual eating or of faith by which the faithfull are quickened which are annexed vnto Christ who offered his bodie and shed his bloud for vs. And by this meanes the flesh of Christ is made vnto vs meat indeed and his bloud drink indeed Secondly that To whomsoeuer the promise appertaineth to them also belongeth the signe is true but according to the diuine determination appropriated to euerie sacrament to wit so that the Sacrament of Ingrafting be bestowed aswell vpon Infants as those of yeares but vpon male children onely that not before the eight day in the old Testament but in the new both to the male and female without any prefixed time But the Sacrament of nourishment to them of yeares onely and that for a certaine peculiar end and the diuersitie of the circumstance of the action So the Eucharist hath his proper end that the death of the Lord should bee declared in the publicke congregation in the vsing thereof It is also commaunded that euery one which commeth to the Lords Supper should examine himselfe yea and peculiar actions belong to the externall rite to wit to eate and to drinke which are not fit for little children So vnder the old Testament circumcision was appointed for infants but the Passouer to them onely which by reason of their age were able to aske of the signification thereof a Exod. 12 62 Heereupon came those vulgar verses Ebrius infamis erroneus atque furentes Cum pueris Domini non debent sumere corpus To drunkards and thinfamous sort to men misled and mad To children Christs body to giue it were an action bad Why would Christ be baptised at the age of thirtie yeares Luke 3.23 seeing he needed neither remission of sinnes nor regeneration Christ himselfe answereth it at what time Iohn refused to baptise him Mat. 3.15 Let it be so now for so it behooueth vs to fulfill all righteousnesse Which is to be vnderstood distributiuely to wit thou in thy office and I in mine But whereas he would at that time be subiect to that Ministerie he did it for diuers causes First to shew that he did approoue of the doctrine baptisme and ministerie of Iohn and commend vnto vs the vse of the Sacraments by his owne example Secondly that he might sanctifie in his owne bodie our baptisme hauing the same common with vs as a most firme bond of vnion and fellowship which he vouchsafed to enter with vs at a time most fit namely whē he would giue a beginning to his own preaching to the new Testament And also to testifie that the same things are inuisibly in our baptisme which were visibly in his whē the heauens were opened the spirit of God came downe Thirdly to signifye that he was therfore sent to be baptised namely to be drenched in death and to wash away our sinnes with his bloud Luke 12.50 I must be baptised with another baptisme and how am I grieued till it be perfected Fourthly that the truth might answere the type or figure for as when the high Priest was consecrated first his whole bodie was washed with water then he was set before the people clothed with the priestly garments and then the trumpets sounded whilest oyle was powred vpon his head b Exod. 29 4.5.6 Num. 10.3 which was also done at the kings Installing
so would Christ bee baptised that hee might begin a new the ministerie of the Gospell as being ordained and confirmed by the publicke testimonie of the whole Deitie for the voyce of the eternall father sounding from heauen was in steed of a trumpet the oyle was the Spirit of God descending like a Doue couering Christ with his wings and resting on him Also the fathers report of Christ Math. 3.1 This is my beloued sonne in whom I am well pleased fitly agreeth with the inscription which was written vpon the fillet that was set on the high Priest his head Holinesse to the Lord. Exod. 28.36.38 When Paule saith 1. Cor. 15.19 What shall they doe which are baptised for the dead if the dead are not raised Doth he either meane that the dead are to be baptised which custome dured a long time as appeereth by the Carthaginian Councill or that they are to be sprinckled with running water hallowed as the Papists collect from hence or that baptisme doth profit the dead as the papists say Masse for the dead and sprinckle holy water vpon their graues or to baptise any man liuing for one man that died vnbaptised as the Marcionites did whose peruerse course Tertullian noteth as also they say the Iewes had a custome that if any man died before he enioyed the legall washing whereof mention is made Num. 19.12 That then his next kinred should be besprinkled by the priests in their steed or that baptisme was purposely deferred till the houre of death or that being readie to die and now lying on their death-beds for which custome thy were called Clinickes they were then baptised or lastly must they watch lye vpon the earth fast pray voluntarily whip themselues for the soules of the dead that are in Purgatorie and to satisfie for their sinnes as the Papists say None of all these for all these expositions come by ignorance of a fallation called Figura dictionis the figure or phrase of speech For neither doth the proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify in stead nor may we thinke that those superstitions or afflictions for the dead Clinici nor that custome of the Clinicks was in vse in the time of the Apostles but yet Epiphanius saith they were in vse a while after that any man after they had been endewed with the knowledge faith of Christ should yet neuerthelesse eyther for feare or for some other cause deferre their baptisme vntill they were readie to die and then require it giuing then first their names both vnto Christ and his Church least they should depart out of this life without that publike testimonie of their saluation which the Lord had appointed all beleeuers to be furnished with Heereunto also was annexed this superstition that some purposely deferred their baptisme till the houre of death least after the receiuing of it they should fall againe into sinne but it is not likely that this was in Pauls time for if it had he would sure haue manifested the superstition which cleaued vnto the same But he heere alludeth vnto a most ancient custome of certaine Churches who were wont to be baptised eyther vpon the dead carcasses of the dead in their graues or vpon the Tombes or bones of the dead to the end they might professe that they did both die vnto sinne with Christ were readie to die for Christ and also beleeued the resurrection of the dead which exposition is indeed most simple and doth not straine the Apostles words for the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly a mans carkase and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Genitiue case vpon to note a place is verie vsuall with the Greekes Or it declareth the end as Theophilact will haue it namely that they which are baptised as dead men may be baptised for dead men that sinne may be quenched or die in them or else in a sure hope of resurrection and that they may haue a remedie against death Seeing that baptisme is the signe of the remission of sins of regeneration and of the resurrection or lastly it noteth the custome of the Iewes in washing those which had touched a Num 19.12 Ecius 34.10 a dead body or the dead bodies themselues which latter custome we read that the Christians retained at the first as also the custome of the Gentiles in washing and annoynting their dead in their burials b Act. 9.37 The first did it in hope of the resurrection to come but these in a false Imitation ambition superstition and vaine diligence towards the dead But note the Lord remembereth that custome not that he may approoue it though hee refute it not but that hee might confute them by their owne proper rite or acte wherewith they testifyed the hope of their resurrection Therefore hee faith not Why are wee to wit true Christians Baptised ouer the dead but discerning the superstitious from the faithful but what shall they doe Are also things without sense as Bells and such like to be baptised In no wise for we doe not read that Baptisme was ordained saue onely for men for whose sake also Christ was made man and died Secondly because the Sacrament of Regeneration pertaineth onely to them that are capable of Regeneration but the sacrament belōgeth not to those things vnto which the righteousnes of faith agreeth not But baptisme in the presēce of God-fathers and the giuing of a mans name vnto a Bell and that in the name of the Father the Sonne and the holy Ghost so taking Gods name in vaine suteth as well with a Bell as with an Oxe or an Asse Who are partakers of the thing signified in Baptisme Onely the Elect and beleeuers who are the sonnes of God by adoption and brethren and fellow heires of Iesus Christ because this condition is added vnto all Christs gifts to be partakers of them If we beleeue And of those onely it is said But yeare washed sanctifyed and iustifyed in the name of the Lord Iesus and by the spirit of our God 1. Cor. 6.11 Shall we count it Superstition or Religion in Constantine the great for that he rather wished to be baptised in the riuer Iordan where our Sauiour was baptised then any where else and refused to be baptised till hee was 65. yeares old and then being readie to die he would needs be baptised on the sodaine by Eusebius an Arrian Bishop of Nicomedia Tripart hist Lib. 3. c. 12 Eusebius leo vita Constāt l. 4 Superstition because the diuine institution and the thing signified and not the place doe commend baptisme but yet it is more fit that baptisme be administred in those places where the assemblies meete then in priuate houses both because the publicke prayers annexed vnto the administration of baptisme are not without fruit as also because it much concerneth that all the Church know who are the Saints fellow Citizens and of the houshold of God What time or day holy-day or working day is fitting for baptisme
In former times for that many beginners in religion came to the Church from the heathen and desired to be partakers of baptisme there were certain daies apointed for them namely Easter VVhitsonday which were therefore called the daies of baptisme and diuers other daies which customes by degree grew to this habit that because in their baptisme they had new garmeÌ„ts that such did alwaies appeare in new garments hence came the white shirt which Infants weare in baptisme not onely vnprofitably but superstitiously also But although there were a certaine day appointed for circumcision yet seeing we are not tyed to any certaine dayes neither infants nor they which are of more yeares they may be baptised at any time when the assemblies come together to the hearing of Gods word and publike prayers so it be done after Christ his institution holily comelily and orderly a 1 Cor. 14 40 least one day should seeme better than an other for the exercises of baptisme Galat 4.10 Ye obserue daies and monethes and times and yeares I feare least I haue taken paynes amongst you in vaine Is it lawfull to rebaptise If any man haue beene baptised onely in the name of GOD in generall not vnfolding the persons or omitting any one or by those heretickes who deliuer not the true doctrine touching the Trinitie as the Marcionites Arrians and such like if such a one should be againe rightly baptised seeing the forme of Christs baptisme was not obserued before heare should be no Ilteration of baptisme but he should be baptised with Christs true baptisme who had not beene baptised according to Christs institution as is decreed in the Nicene Councill chap. 19. But if baptisme haue beene rightly administred according to Christes institution it may not bee iterated first because there is no commaundement for the reiterating of it as there is of the Lords Supper As oft as yee shall receiue 1. Corinth 11.26 Neyther do wee read that it hath beene iterated Like as circumcision in times past was not to bee iterated in whose place Baptisme succeeded And wee must iudge and censuâ—â— of Sacramentes according to the word of GOD. But on the contrarie part it is said Ephes 4.5 One Lord One faith One Baptisme 2 Because the lawfull Inuocation of God being once performed in spirit and truth ought neuer after to be accounted frustrate 3 Because Baptisme is the Sacrament of regeneration it is sufficient to be once regenerated and ingraffed into the Church or Kingdome of God for euen as he which is once carnally borne cannot be borne againe so in like manner hee which is once spiritually borne of God cannot be borne againe Aug. As carnall generation is one In Ioh. Tract 11.12 Euen so spiritual regeneration is but one So on the contrarie part The Sacrament of the Supper is therefore ofteÌ„ to be repeated in which we are nourished with the flesh and bloud of Christ because sustenance is often to be vsed yea and those whom God hath once chosen and adopted for his children he neuer forsaketh for his giftes are without repentance Rom. 11.29 And whosoeuer is once truly giueÌ„ vnto Christ althogh he sometimes slip out of the way shall neuer be cast forth Iohn 6 37. And the vnfaithfulnesse of men cannot euacuate the faith of God Rom. 3.3 But as concerning Apostates which vniuersally fall from faith It is impossible that they which once had beene enlightened or baptised that is to say which after Cathechisme haue professed Christianitie annexed vnto the Church by Baptisme If they fall that is into a vniuersal Apostacy from Christ That they should be renued to repentance therefore the grace of renotion cannot be sealed againe in them by the Sacrament of baptisme Hebr. 6.4.6 as Damascen and other fathers gather from hence 4 Because the signification force vse and fruite of Baptisme is not for any certaine moment or for the time past onely but belongeth also vnto the time to come and contineweth for the whole life of the man baptised a Rom. 6.7 et seq For that which Paule saith Rom. 3.25 that Christ is made vnto vs a Propitiator for the forgiuenesse of sinnes that were before is not spoken exciusiuely but it signifyeth that he is giuen of the father to miserâ—ble sinners which wounded with the sting of Conscience sigâ— for the Phisitian not to them which seeke libertie through â—mpâ—nitie And euen as Dauid had no need of a new circumcision after his fall but onely of a remembrance thereof to worke repentance so there is no neede to repeat baptisme to them which haue fallen after baptisme but a remembrance thereof vnto an earnest repentance because the baptisme of repentance once receiued for the forgiuenesse of sinnes doth continue a perpetuall testimonie and pledge of the couenant made with God and of that perpetuall washing which we haue in the bloud of Christ b Mar. 1.4 Luk. 3.3 And therefore it is often to be called to minde that by it the confidence of the forgiuenesse of our sinnes may be confirmed more and more in our mindes for the truthe of the promise once made continueth for euer whosoeuer shall beleeue and is baptised shall be saued Christ will be readie to receiue vs with stretched out armes when we returne and so he vseth the future tence Did Ierom say well that after the shipwracke of mans nature two beards of saluation were giuen vnto men baptisme and the first being lost Repentance As Lawyers say The sayings of Authors must be vnderstood with a corne of salt So verie well this ambiguous saying may be vsed against the Nouatians that after Baptisme Repentance is left for them which sorrow for their sinnes So Iohn called backe the young man which which was made a Captaine of theeues ¶ Euseb hist Eccle. l 3. c. 32 So he stirreth the Churches of Asia to repentance Apoc. 2.5.16 a Et. 3.3.19 And Paule doth call backe the Galathians fallen after Baptisme to the grace of the promise of Baptisme b Gal 3.27 euen as he doth the Corinthians c 1 Cor. 12 13. But it is an absurd sentence if it should bee vndestood that the first Table that is to say Baptisme or the grace and forgiuenesse of sinnes receiued in Baptisme may bee vtterly lost as the Papists would haue it but by sufficient contrition Auricular confession and proper satisfaction it may bee obtayned againe for on the contrarie part the couenant of God is perpetuall and immutable Esa 54 8.10 and Osee 2.19 I will marrie thee vnto mee for euer Whereof baptisme once receiued is a testimonie Is the vse of externall baptisme free or indifferent so that it may be vsed or else may be omitted securely and without hazard of saluation or is it necessarie It is necessarie to the Church of Christ and the Infantes of Christians ought to be baptised but after a sort because of the commaundement of God whilest the libertie thereof is granted
who for daily sins brought in daily baptisme 10. The sinne of them which though they knowe the trueth of the Gospell yet deliuer their children to be baptized of false Pastors in the Papacie The eight and fortieth common place Of the Supper of the Lord. How is the other Sacrament of the New Testament called THE Supper of our Lord Iesus Christs 1. Cor. 11.20 In respect both of the time wherein it was first instituted namely in the euening or night going before that day wherein Christ was crucified and also of the thing it selfe for which it was instituted because it is a holy banquet not of the belly but of the minde instituted by the Lord. And it is called the Lords from the author or also from the end for it is both ordained of the Lord and it is celebrated in remembrance of him or also from the time because it was wont to bee celebrated vpon the Lords daies Act. 20 9.7 2. The breaking of bread Act. 2.42.46 and chap. 20.7 1. Cor. 10.16 But it is so called by an excellencie of speech and by way of specialtie for elswhere it is taken in general for common food Luk. 24.33 where Christ was knowne of the two Disciples in breaking of bread Ast. 27.35 Paul in the shippe brake bread and eate it And in giuing of almes Esay 58.7 Breake thy bread to the hungry Be cause it was the manner of the Iewes which did vse bread not so thick as we but broad and lesse grosse to begin their meals not with cutting of bread but breaking of it 3. By a Metonimie of the effect it is called the Communion of the bodie and bloud of Christ 1. Cor. 10.16 The cuppe of blessing which we blesse is it not the communion of the bloud of Christ The bread which we breake is it not the Communion of the bodie of Christ Because as saith Damascen in his fourth booke of the Orthodoxall or right Faith chap. 14. By it wee doe communicate with Christ and by it we do communicate and are vnited or knit one to another 4. The Lords Table 1. Cor. 10.21 by a Metonimie of the Subiect for meate and drinke which are set vpon the table Wherby it appeareth that the Apostles in celebrating the Supper of the Lord vsed not an Altar but a Table Act. 6.2 It is not meet that wee should leaue the word of God to serue the tables not Altars 5. Of the old Fathers it is called a gathering together by reason of the assembly of people which was to celebrate the Supper of the Lord because it ought to serue for the ioyning together not the diuiding of the faithfull For it is a publicke Supper of many gathered into one not a priuate Supper of one Priest 1. Cor. 11.20 21. 6. The Euchariste because of thanksgiuing without which the Supper cannot be celebrated 7 Charitie for because among the Communicants mutuall loue is required Although this brotherly word may signifie the feasts of the Church assembly which also is called brotherly fellowship 1. Pet. 2.17 and 1. Pet. 5.9 So called Iud. vers 12. because they were prepared according to the gifts bestowed giuing liberally to the vses of the poore did giue a certain testimony of their brotherly loue to which some refer that saying A. 2.46 Breaking bread at home u Or from house to house to which feasts they had wont to adde or annex the holy Supper of the Lord as it appeareth out of Act. 6.2 1. Cor. 11.21 and of Tertullian in his Apologetico chap. 39. 8. It is called an offering because of the offering of the brethrens bread cup to him that was present also for the gatherings or liberal gifts which were made to the vses of the poore also because the Supper was offered not to God but to the coÌ„municants as Iustinus teacheth in his second Apologie for the Christians or because the chiefe of the brethren doth send vp praise and glorie to the Father of all saith Iustine in the same place which oblation is most acceptable to him but he saith not that the sonne is offered to the Father by the Priest 9. A Sacrifice an Host and a burnt Sacrifice but in a little more large and broad signification and that because of the praiers and commemoration of the sacrifice of Christ once offered for vs vpon the crosse but figuratiuely because it is a remembrance of that Holocaust and onely sacrifice whereby God is pacified with vs as Christ called his bodie the sacrament of his body Otherwise Christ bidding his Disciples to take but not to offer instituted not a Sacrifice but a Sacrament 10 It is called of Cyprian a sacrament finishing and perfecting all things because it put an end to the legal ceremonies whereof the chiefe was the vse of the pascall Lamb In his traâ—tate of the Lords supper and containeth the mysterie of our perfection in Christ But that the word Masse should be taken for the supper it selfe of the Lord hath beene vnknowne to the Scripture and to the Apostolique Church Whereas some doe drawe it from the Hebrew word Missath which signifieth tribute or oblation it is not likely because the Hebrew words came not to the Latin Church but by the Greek Deut. 16.10 But wee reade no where this word vsed of the Greeke Fathers But the Greeke Church called the Supper of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say a holy Function because it is said in Act. chap. 13 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as they ministred Others and more likely doe deriue it from the Latine word Missio that is to say leaue to depart as the ancient fathers said remissing of sinnes for remission as Tertullian So in stead of Mission they said Misse 4 Booke against Marcion from whence sprung that saying Ite Missa est as in time past the ancient Romanes hauing ended their sacrifices did bid these words to bee pronounced licet Missa est as in olde time among the Grecians the Priest hauing ended his seruice did thus signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a dimission to the people as though he should dismisse or send the people away Apul. booke 11. Metamorph. But othersome will haue it called the Masse as it were trans-missed or sent ouer that is to say the Oblation by the Priest vnto GOD. Seing then the Masse which the Popish Clergie doe faigne to bee a Sacrifice belonging peculiarly to the Priests for remission of sinnes both of the quicke and also of the dead doth euery kind of way differ from the Supper of the Lord as it is instituted of Christ is stuffed with horrible Idolatrous madnesse it is an vnworthy thing that the Supper of the Lord should be deformed with the name of the Masse as neither doth it accord that it should be called the Sacrament of the Altar What is the Supper of the Lord It is the other Euangelical Sacrament in the Christian
meanes they might be brought back to a more high thought and vnderstanding neither doe we read that the Apostles obserued that washing of feete but that these parts of washing of feet in those hot countries wherein they goe not so well shod as wee appertained to women rather then to men 1. Tim. 5.9.10 VVho are the fellow helpers or administers or seruice able causes of the Supper of the Lord Only the ministers of the word lawfully called to whom the keyes of the Church are giuen whiles that they do rightly execute their office in the administration dispensation of the word of the holy Supper for no man taketh this honour vnto himsef 1 Cor. 3.9 â—â— 1 Math. 28.19 but he that is called of God as was Aaron Heb. 5.4 But the son of God who is present at hand with his Church not with a bodily presence but yet with a spiritual wholsom preseÌ„ce for vs as being the master of the feast doth so celebrate the same by the meanes of his ministers that he alone doth as truly exhibite vnto vs bread and drink of life that is to say himselfe to be enioyed by faith as he doth euidently exhibit vnto vs by the hand of his seruants the signes therof that is to say bread to be chewed in the mouth and wine to be drunk Ioh 6.51 the bread that I will giue is my flesh which I will giue for the life of the world For whom is the the Supper of the Lord instituted Ioh 16.7 Not for all confusedly mixt one with another without exception for Mat. 7.6 he forbiddeth that which is holy to be giuen to the profane to dogs and to strangers from Christ but to theÌ„ which are borne again of water of the spirit that is to the disciples of Christ a Math. 26 26. Luke 22.14 1 Cor. 11.23 because he promised to these only as also he doth giue the sustenance of his quickning flesh and of his bloud And the Sacrament doth belong vnto them to whom the promise doth belong from whence in time past they which were comming on and learned the Catechisme which were not yet baptized they which were accursed out of the Church and the penitentiaries the Sermon being ended were commanded to goe out the Deacon crying let the Catechumeni that is such as learned the Chatechisme and the excommunicated goe out from thence was said the Masse that is the dimission of the Catechumeni And the Grecians did say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say holy things for holy men like as Apulcius in his second booke doth report that the Priest was wont when he was about to begin the Sacrifices to say thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is who is here to whom answere was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it should be said honest good men when as the polluted and vnworthy went away Of how many parts doth the institution of the Lords Supper consist Of three 1. Of the institution of Christ whereby he ordained the outward matter of this Sacrament 2. Of his words both preceptiue and also determinatiue annexed to the institution wherby he doth declare the inward matter and forme moreouer the end 3. Both of a lawful administration also of the receiuing of the Lords Supper it selfe What did Christ when he instituted his Supper He sat downe at the table with the disciples but stoode not at the Altar because he instituted a holy banquet not a sacrifice b Mat. 26 20 Mark 14 18 Luk. 22.14 wherupon againe it ought not to be tearmed the Sacrament of the Altar but the Lords Supper or the Lords Table euen as it is named by Paule 1. Cor. 11. Moreouer hee tooke and instituted the matter namely outward signes two only no more nor fewer that is to say bread the cup or wine in the cup. In like manner he added thereunto holy ceremoniall actions For as he was about both signes 1. He gaue thanks to the Father 2 Hauing taken the bread he brake it 3. He gaue it to the Disciples so also he gaue the cup or wine Iâ— not the holy Supper a double Sacrament seing that the signe thereof is double No. 1. Because euery signe seuerally by it selfe is not a SacrameÌ„t but both of them ioyned together 2 Because amongest vs it is one banquet alone not diuers where notwithstanding many meats and drinkes are set on For those two signes doe declare one action of Christ that is to say our whole spirituall nourishment For that is said to be one not onely which is simple and indiuisible or continuall but that which is perfect that is one in perfection to whose integritie all things doe concurre which are required to the end of the same as one man consisting of the essentiall parts Therefore this Sacrament is many things materially but one thing formally and perfectly in as much as in them one refection is perfected saith Thomas Part. 3. qu. 73. Artic. 20. But why would Christ haue vs vse a twofold Signe That by distinct symboles or signes he might as it were set before our eyes and imprint in our mindes his cruell and bloudie death and truly note out both the giuing of his bodie seuerally and the shedding of his bloud out of his bodie for our sinnes For as Bellarmine doth confesse in his booke of the Sacrament of the Eucharist 4. booke chap. 22. The forme alone of bread doth not exactly represent Christ as dead vnlesse the bloud also be seene on the other part as shed and the forme of wine alone doth not sufficieÌ„tly represeÌ„t Christ as offered in sacrifice for bloud alone is not a sacrifice 2 Like as in this life as Augustine saith in the 26. Tractate vpon Iohn the whole refreshing or nourishing of bodies doth consist of meate which is a due nourishment and of drinke which is a moist nourishment so let vs know that Christ is set forth vnto vs in the Eucharist distinctly as meate and drinke neyther let vs thinke any thing to be wanting vnto vs which may appertaine to our whole spirituall sustenance or nourishment and so let vs by faith apply vnto our selues the bodie and bloud of Christ and the benefit obtained by the deliuerie of his bodie and shedding of his bloud and so as it were by faith let vs eate and drinke Christ himselfe whole Iohn 6.55 My flesh is meat indeed and my bloud is drinke indeed Therefote they doe scarce leaue vnto vs halfe full satisfaction for our sinnes but a lame or halfed matter of nourishment in Christ and do take away the integritie or perfection of this Sacrament whosoeuer doe sunder the cup from the Eucharisticall bread against the precept Math. 19.6 That which God hath coupled together let no man put asunder Whether therefore doe they sinne which take away the cup from the Eucharisticall bread Yea greatly because they goe from the ordinance of Christ and do
as also the wine to an holy vse For although the word Benedicere that is to blesse be vsed 1. Concerning God blessing the creatures eyther by a generall action as Gen. 1.28 Or blessing the Church by a speciall action as Numb 6.24 For Benefacere that is to doe well vnto because God in saying doth bring to passe giueth good things eyther corporall or spirituall or moreouer concerning men eyther towards God as Blessed be the Lord God of Israell Luke 1.68 For to thanke and praise God or towards other men for to pray for Math. 5.44 as Blesse them that curse you and to gratulate b Luk. 1.42 yet notwithstanding oftentimes it signifieth the same which is to dedicate or consecrate that is to separate from profane vse to appoint an holy vse according to Gods ordinance as Gen. 2.3 God blessed the seuenth day and sanctified it From whence Ecumenius saith that the Cup of blessing which we blesse is all one thing as if it should be said which we reuerence with praiers giuing of thanks From hence commeth consecration or sanctification and blessing whereby not with a meere Historical reading of the text of the Epistle to the Corinthians or of the Gospell but with praiers with giuing of thanks with a plaine faithful repetition of the words of the Institution and of the promise of Christ alwaies effectual with a liuely significatiue exposition moreouer with all that Lyturgy or holy action which Christ commaÌ„ded vs to performe as he himself did wherin God is effectual those which were vulgar common helps of nourishing the body are made sacrameÌ„ts of the body bloud of Christ appointed set out for quickning meat drink so are translated from common natural meat to holy and spirituall meate forasmuch as they are appointed to this vse and office that it may be the bodie and bloud of Christ not of it owne nature but by diuine institution which ought to be rehearsed against Faustus booke 20 Ch. 13 and declared that faith may haue what to embrace both in the word and in the Elements Augustine saith Noster panis calix certa consecratione mysticus fit nobis non nascitur That is Our bread and cup by a certaine consecration is made but not borne mysticall vnto vs. Therefore they are deceiued which referre the consecration onely to those words This is my bodie and this is my bloud and they which doe interpret the consecration concerning the hid vertue of those words which they call operatorie whereby the substance of the bread is changed and an inclusion made of the bodie and bloud of Christ For the Lord did not speake to the bread but to the Apostles when he saith concerning the bread Take Booke 7 Epist 63 Apologie 2 book 1. Epist 1 booke 4. Ch. 57 Booke 4. of the Sacram. Chap. 4 and eate this is my bodie c. And Gregorie saith that The Apostles added the Lords prayer to consecration Iustinus saith that the Eucharist was performed with prayer Cyprian saith with inuocation of the highest God Irenaeus saith with giuing of thanks which is the thing which the Apostle saith 1. Cor. 10.16 The cup of blessing which we blesse Ambrose saith with the words and speech of the Lord Iesus And what those words are he declareth chap. 5. reciting the words of institution and Augustine saith The word commeth to the Element and so is made the Sacrament But for the Canon of the Masse without which the Popish Cleargie doe denie that eyther consecration or participation can be made no scripture doth teach that it was taught by Christ and his Apostles but it is a pontificiall ordinance sowen together like vnto pieces of many authors and diuers times and stuffed with many blasphemies against Christ What did Christ after the blessing The bread being taken he brake it and he brake it not only because hee would deuide it but because of representing his death Is the breaking or cutting of bread an indifferent ceremony It is not but essentiall and Sacramentall wholy belonging to the end or scope and moreouer to the forme of the holy Supper as also the powring in of wine into the cup forasmuch as by it the faithfull do behold with the eyes of their mind Christ not onely bestowing himselfe for vs but as it were torne in peeces beaten to peeces broken in peeces with vnspeakeable torments of minde and body and torne a sunder euen to the most violent separation of the soule from the bodie and according to his humane nature butchered as it were into two parts and trickling downe drops of bloud for our saluation Not that his bodie was broken in verie deed For not a bone in it ought to be brokeÌ„ as was shadowed out by tâ—e Paschal Lamb a Ioh. 19.33 36 Exod. 124. but we cal it broken because then it was pulled a sunder his side opened his hands and feete pierced at length also the bodie separated from the soule which also is the cause why the Apostle by a Sacramentall Metotonymie and chaunge of names doth attribute to the bodie it selfe of the Lord that which was done in that bread and ought also now to be done when as hee saith that the Lord spake this concerning the bread This is my bodie which is broken for you 1. Cor. 11 24. And from the same custome of breaking of bread the Eucharist is called breaking of bread a Acts. 2.42 20.7 And that the custome of breaking was vsuall in the Churches in Paules time it plainely appeareth by his owne words when he saith The bread which wee breake 1. Cor. 10. and this custome the Church long obserued But the manner of the Hoste 6. That is of giuing those round small little morsels the Church of Rome instituted VVhat did the Lord concerning the bread broken and the wine powred forth Hee gaue to the Disciples or hee deliuered and distributed them into the hands of the Disciples and by the selfe samse thing he taught that the faithful ought to consider with a faithfull mind the same Christ in the distribution of that bread and of that wine euen as if they did see him giuing himselfe with eternal life with his owne hand to bee vsed and enioyed which thing also he doth in verie deed by the inward vertue of his holy Spirit VVhat words did Christ ioyne to his action Three sorts some commaunding in which he commaunded what he would haue his disciples to do in celebrating of the Supper and wherein he expressed the outward forme of the Supper signified the inward some are Indicatiue Sacramentall or words of promise which for declaration sake Christ ioyned to the signs wherein he declared the inward matter or thing signified finallie some are exegeticall wherein he set forth the end of this holy action What doth he commaund his to do in the supper 1 What the ministers themselues or disposers of the supper ought to doe
he teacheth in the administration thereof And thē he teacheth what the whole church ought to do in the vse or taking of it For in that holy action he speaketh to the Apostles both as to the pastors or disposers of his secrets and also as representing all the company of the faithfull who must receiue And truly first of all he commaundeth the Apostles or ministers administring to take bread and wine to giue thanks to God the father to breake bread and to distribute for when he saith Luk. 22 19. And. 1. Cor. 11.25 doe this in remembrance of me the particle this is not to be referred to the bodie or the cup but to that which the lord had done about the bread and cup. Truly he offered or sacrificed not his body and bloud to God the father vnder the formes of bread and wine but he tooke bread he gaue thankes he brake he powred into the cup Neither offered he to God but gaue to the disciples with a double commaund eat drinke ye all of this Therefore the same not any other thing is commaunded to the ministers vnlesse they will be accused by Christ as false Ambassadours Neither is the signification to be regarded of the Latine worde facere that is to doe in the commaundement of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc facite that is do this which sometime among the latins ioyned with an ablatiue case signifieth to sacrifice for they say fafacere hac vel illa victima that is to sacrifice with this or that slain beast as in that of virgil Eclog. 3. cum faciam vitulā pro frugibus ip se venito that is when I sacrifice with an heifer or a yong cowe come you for corne But not as the popish clergy read it in a calf-like construction cum faciam vitulam sometime in the scripture namely when the thing which is sacrificed or is offered to the Lord is ioyned togither with the said verbe or where the text doth manifestly speake concerning Sacrifice as when the Scripture saith Facere that is sacrificare agnum to sacrifice a Lambe A Goat fine flower and the rest of like sort in the Hebrew construction not in the Latine as Leuit. 15.15 Moses speaking of two turtle Doues to be offered in sacrifice Facies saith hee vnum pro peccato Thou shalt make or offer one for a sinne offering the other for a burnt offering alterum in holocaustum Numb 28. Agnum vnum facies mane that is offeres seu sacrificabis Thou shalt offer or sacrifice one Lambe in the morning but no where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify to sacrifice but to doe this which was done in the first Supper doth belong as well to the dispensation as to the receiuing of the Supper Moreouer these words Hoc facite doe this are referred to that which the communicants must doe in the vse and taking of the Supper which is euident by that that Paule doth apply them not onely to Priests but to the whole Church of the Corinthians Therefore he biddeth that the guests or communicantes should first take and then eate the bread broken and should drinke the wine powred in which are the sacramentall rites prescribed to all commers to the Lords table namly a comely taking of the outward signes into the hands an eating and drinking of them Did not Christ in the last Supper offer himselfe to God the Father vnder the forme of bread and wine and commaund the same to be done vntill the end of the word Truly he presented both in actions and words the sacrifice which he was about to offer vpon the Crosse the day after and commaunded a remembrance thereof to be made but he neyther offered himselfe really corporally and properly in the forme of bread and wine to God the Father nor commaunded an oblation to be made for remission of sinnes 1 Because with one offering once done and perfected not with two one vnbloodie another bloudie one primarie another secondarie eyther cōmemoratiue or applicatory not by repetition of that one he hath consecrated for euer thē that are sanctified a Heb. 10.12 14.2.5.6 Beside where there is remission of sinnes there is no more offering for sinne Heb. 10. vers 18. 2 Because both by the word and also by a lawfull vse of the Sacraments outwardly and by the working of the holy Ghost inwardly and by faith the fruite of that onely offering is applyed vnto vs. 3 Because the representation or application of a thing is not the thing it selfe for those things which differ in nomber in obiect in measure in manner of doing and in adiuncts as the Supper of the Lord and the sacrifice of Christ vpon the crosse doe truly cannot be the same neither are the Image of a thing the truth it selfe the same thing vnlesse among them which are weak wited but euen the very application of satisfaction doth imply a satisfaction formerly made 4 Neither did Christ offer any sacrifice or commaunded to be offered by priests in the Supper by which they may be purged their sins forgiuen 5 Neither hath any thing power to satisfie for sins besides that one sacrifice of the crosse 6 And without shedding of blood is no remission of sins Heb. 9.22 Neither is it said in any place in the scripture that Christ was offered to God but by reason of his death For Heb. 9.25 Not that he should offer himselfe often for then must he haue often suffered 7 Neither is it apparent in the Scripture that Christ is to be sacrificed vnto God that his sacrifice may be applyed to vs but to be receiued by faith Rom. 3.25 Whome God hath set forth to be a reconciliation thorough faith in his bloud 8 Trulie he is sacrificed after a certaine manner by preaching of the gospell a Rom. 15.16 and is crucified b Gal. 3.1 but figuratiuely and spirituallie Not to God but to vs that with our whole soules we may imbrace him being receiued by true faith 9 Because since that the chiefe priest is now exhibited the Apostles substituted no second priests of the new Testamēt properly so called either to Christ or to those of old time a Heb. 7.24 10 Because the alone the same most perfect sacrifice of Christ abrogated all outward sacrifices whatsoeuer 11 Because there is no reall sacrifice outward and propitiatorie but bloudie but if there be shedding of bloud in the Supper made Sacramentally it is not therefore reallie 12 Because the place Malac 2.11 from the rising of the sunne vnto the going downe of the same my name is great among the Gentiles and in euerie place incense shall be offered vnto my name and a pure offering is not vnderstood of outward Sacrifice but allegorically or metaphoricallie by allusion to the legall ceremonies their wordes being vsed as also Esai 22. concerning spirituall sacrifices that is concerning the spiritual worship
vnderstand the solemne profession of the Christian faith or finally the giuing of thankes and bestowing of almes What is it to Take Amongst the Euangelists it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly vndrestoode of the hand from whence also euery thing whereby a thing is taken as the handle of a cuppe the eare of a pot the hilt of a weapon is called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Neither is it like to be true neither can it be gathered out of the historie of the institution of the Lords Supper nor by the maner of the sitting of Christ and of his Apostles at meat that Christ in the first Supper put bread into euery Apostles mouth For Io. 13 23. Iohn is said in the last Supper to haue leaned of Iesus bosome namely according to the manner of feasts of that time wherein in taking of meate they being stretched forth did leane vpon the ground or in an high chamber trimmed with beds as wee may reade Luk. 22.12 so that they did make as it were a certaine circle and the next did as it were leane vpon the former their heades alwaies within and their feete stretched out without 3. Moreouer the manner of taking both of me ate and drinke with the mouth not with the hand agreeth not to those of age and to the great ones that is to those which haue their wits exercised to discerne both good and euill a Heb. 5.14 such as it behoueth all them to bee as much as may be which are commaunded to examine themselues before they come to the Lords table but to Infants yet crying and which cannot discerne betweene their right hand and their left b Ionah 4.11 4. Furthermore that the word of Taking is to be vnderstood of the taking by the hand it is euident because otherwise there should bee a manifest Tautologie in the words of Christ when the taking of the mouth is necessarily vnderstoode out of the wordes by themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Eate and Drinke 5. The practise also and vse of the ancient Church doth shewe the same whose example is extant in the worâ—s of Ambrose to Theodosius the great Emperour How wilt thou stretch out the hands from which innocent bloude doth yet drop How wilt thou take the holy body of the Lord with such hands Theodoreâ— hist Ecâ—lesiasticall bâ— 5 Chap. 8 with what rashnesse wilt thou take in thy mouth the cup of the pretious bloud since that by the furie of thy words so much bloud is vniustly shed Therefore it is a superstitious thing to forbid the communicants to take Eucharisticall bread or cup for the inner mouth is no more holie then the lips and hands Wherefore they which put in whole little morsels into the mouth not into the hands of the receiuers I caÌ„not tel with what reason they can deny that they are papisticall and do cherish the spawne of superstition amongst their people What is declared by this receiuing of bread and wine into the hands As true a spiritual sealing within vs by the instrument of faith both of Christ himselfe and also of his benefits necessarie to our saluation as there is a true and certaine receiuing of these signes into the hands of the takers What doth the bodilie eating and drinking of this bread and this wine and moreouer the conueying of it into our body signifie That Iesus Christ receiued by the instrument of faith by a Diuine vertue through the Couenant of a new league is so farre made ours that hee doth passe as it were into vs by an incomprehensible mysterie to seale vp spirituall life in vs and wee in like manner passe into him yet with this difference that in naturall eating and nourishment those things which we eate and drinke by the strength of naturall heate are changed into our substance that there may be a renewing of that which began to be consumed but in spiritual nourishing the bodie and bloud of Christ doe so nourish and renewe vs and make vs one bodie with Christ that they doe change vs but are not changed in vs because wee had neede and must bee conformed to Christ and made like to his Image Rom. 8.29 Phil. 3.10 Is the giuing of the signes and eating them with the mouth and the giuing and eating of the things signified one and the same in number and kinde No in no wise 1 For as there are two persons administring the Lords supper on of the pastor performing that which is done outwardly and without an other of Christ effecting by his holy spirit that which is done inwardly 2 And as the whole action of the Lords supper doth consist of two things one earthly corporall and to be perceiued by the senses themselues Another heauenly spiritual and to be vnderstood by a faithfull minde 3 And as there are two parts of a man whereof one is the body the other the soule so there are two diuerse giuings one to the body which is done by the minister and another to the minde performed by Christ And so many eatings that is to say one outward corporall orall naturall and sensible namely of sensible signes which also is called Sacramental which is done by the instrumeÌ„t of the mouth the other inwarde supernaturall of the things signified and to be perceiued with the eyes of faith which is called spirituall That first was instituted by Christ that it might be an expresse image of this spirituall eating and drinking This twofold eating Augustine acknowledged He which eateth within not without he which eateth in heart not which presseth with his tooth Tractat. 36. vppon Iohn b. 4. dist 1.9 And Lombard As there are two things of the sacrament so there are two waies of eating one sacramentall whereby the good and bad doe eat the other spirituall whereby onely the good doe eat For looke what those earthly gifts are to mans body the instruments thereof that are heauenly giftes to the soule the most excellent instrument thereof which is faith But earthly signes are laid hold vpon with the body and the instruments thereof that is to say sensibly and corporally therfore the celestial good things are receiued onely with the soule and with the instrumeÌ„t thereof that is to say by faith spirituallie and intellectuallie a Ioh. 6.35 froÌ„ whence also that may be gathered that the word manducandi that is of eating is taken concerning the partaking of the signes properly but concerning the participation of the bodie of Christ in a borrowed sence Seeing that the flesh of Christ is corporall is not the eating of it in the Supper also corporall Truely the flesh of Christ is corporall in respect that it is a bodie but it is not corporall by speaking properly in respect that it is meat for as much as our bodie is nourished neither with his flesh nor bloud as if it were foode for this corporall
cannot be truely said to be the bodie or the bodie the soule although conioyned personally in one man yet in that peculiar and beyond all example vniting of the humane nature by subsistence of the Deitie in the person of the Sonne God is said to be a man and man God against Nestorius by vnitie of person and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by naming one by the other against Eutiches According to what sense is the bread of the Lords Supper the bodie of Christ Not according to an essentiall or personall or reall but according to a mysticall meaning Sacramentall and significatiue whereby the thing which doth signifie taketh the name of that thing which it signifieth saith Augustine namely by reason of the Analogie or mutuall respect both of one to another and also to him from whom it is taken For Christ teacheth not in this proposition what that bread and that wine is in it owne nature and substance or in the same signification of diuers words or what is contained in them but what they are in signification in office in vse in proportion In nature they are bread and wine in signification they are the bodie and bloud of Christ And therefore here the predicate is spoken of the subiect Sacramentally that is to say in that kinde of signification wherin the thing signified is no lesse truely offered and to be taken spiritually by faith then the signe it selfe is deliuered to be taken with the instruments of the body What manner therefore of predication is it Not proper and regular for that proposition is not identicall wherin the same thing is said of it selfe as This is bread of bread This is a bodie of a bodie seeing that breade and the bodie of Christ doe differ in kinde neither is the speciall spoken of the singular nor the generall the difference the proper or the accident of the speciall as Peter is a man a man is a liuing creature apt to be taught white but an vnlike thing of an vnlike the thing signified of the signe yet notwithstanding proportionally as the manner of relatiues doth require for things seuered or vnlike if there bee an Analogie or signification may so be conioyned that they may make a proposition but figuratiuely as I am the vine Iohn 15.1 and the field is the word 13. Mat. 38. Therefore this predication is figuratiue and that not simplie Metaphoricall or allegoricall like as the flesh and bloud of Christ are called the meat and drinke of the faithfull but Metonimicall For most rightly it is called a Metonimie not of the continent for the conteined but of that manner whereby the name of the thing signified is giuen to the signe As in this proposition The bread is the bodie of Christ the name of the thing signified which is the bodie of Christ is giuen to the signe namely bread Therefore it is a metonimicall speaking verie familiar in the scriptures as a Gen. 41.26 the seauen kine are seuen yeares Iohn is Elias b Math. 11.14 that is to say figuratiuely for the predication of a singular concerning a singular is not true but figuratiuely Herod is a Foxe c Luk. 11.32 that is to say Metaphorically Christ is the way d Iohn 14.6 The doore e Iohn 10.7 bread f Iohn 6.53 The rock is Christ g Ier 10.4 So the bread of the Eucharist is the bodie of Christ figuratiuely metonimycally and Sacramentally For the bodie of Christ cannot bee called breade regularly and properly when as the bodie of Christ is neither the Genus nor the species nor the differentia nor the proprium nor the Accident of bread Whereby it commeth to passe that the predication of the bodie of Christ concerning the bread Eucharisticall is figuratiue seeing that euery predication is either proper or figuratiue for a third time of predication there is none For it is a foolish thing to say that Sacramentall predications are vnusuall whereof there is so frequent vse in the Scriptures And truely this figuratiue predication is not in euery word seuerally and considered in it selfe but in the whole attribution for bread is bread properly and the bodie not allegoricall not tropicall not figuratiue much lesse a spirit or vision also not a mysticall bodie which is the Church or a signe of the bodie it signifieth not the merit of Christ but the proper body of Christ for the true body of the Lord is altogether spoken of the true bread I say it is in the whole attribution because the copula or word est is doth ioyne together two things vnlike which wee may resolue thus Bread is the signe or seale of the bodie of Christ But againe it is to bee noted that it is not onely a figuratiue Metonimicall or significatiue speech as this is The field is the world that is signifieth the word and other like in parables because so it should more faintly expresse the nature of that mysterie but Sacramental because therwithal the exhibition of the thing sealed is promised as in this proposition Rods boūd together are the Romane Empire that is they do not barely nor simply onely signifie the Iurisdiction of the Romane Empire but they doe certainely testifie that the Empire together with the signes is transferred to him to whom the rods are lawfully deliuered So that which is promised by worde and is signified by signes is truely also giuen of GOD but to be taken by saith Is not the proprietie of the speach or the word to bee kept in the verie words of the Supper Seeing that the appellation of the worde is vsed sometime in a larger sometime in a stricter signification truely in the very wordes of the Supper the Sacramentall word is to be kept but this same sacramentall word is vnlike to other regular predications and it is to be made plaine by a conuenient interpretation agreeing to the nature of the Sacraments For in a Sacramentall speach not so much the letter or the sound of words as the true sense is to bee followed that is to say which doth agree with the nature of the Sacrament which Christ instituted and with all the circumstances of the institution and with the Analogie of faith Is it not a proper proposition wherein the Subiect and the attribute are vnderstood so to be coupled that the Attribute is in the Subiect or in the place wherein the subiect is as Deut. 12 23. The bloud is the life because it conteineth the life Not at al for neuer can any thing be properly predicated of another thing in which it existeth or to which it is conioyned although it be a streight coniunction but onely figuratiuely Therfore if the breade bee therefore the bodie either because some hidden thing in the breade is the bodie of the Lord or because in this breade is that bodie of the Lord it can neuer bee prooued that these words This is my bodie are a proper predication Are the places of Scripture which are
shall be said that they are brought forth out of the accidences that although the bread be broken it shal be concluded that the accidences are broken with many of the like kinde all which are against the nature both of Christs sacrament and Christs bodie Is not the bread of the Supper at leastwise by a miracle turned into the bodie of Christ No. 1 Because such a miracle doth not affect the outward senses for miracles doe plainely shew a change if there be any made and doe runne into the eyes and the rest of the senses and doe strike men with admiration as the rod did being turned into a Serpent and the water when it was made wine 2 Because miracles are ceased 3 Because miracles although they are done besides and aboue yet not so against nature as that they doe ouerturne it 4 Because this is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is contradictorily that a miracle which is an extraordinarie worke of God should bee done in an ordinarie Sacrament of the Church For miracles are extraordinarie works of God and of a certaine time and belong to certaine persons if you looke to the workers of miracles But the Sacraments doe belong to all times and to the vniuersall Church and are part of the ministerie of the Gospell wherin Christ dealeth after an ordinarie manner or by certaine and perpetuall ordination not making a miraculous change in the nature or in the qualities of the Elements 5 Miracles take not together away the substance or qualities naturall and also leaue them that is they doe not implie a contradiction as when the rod of Moses was turned into a Serpent it was not together a rod and a serpent But the miracle of Transubstantiaâ—ion taketh away the substance of bread and withall keepeth the properties of bread And it repugneth this immoueable and euerlasting principle of any thing whatsoeuer eyther the affâ—â—matâ—on or negation thereof is true that is to say euerie thing is or is not 6 For the faith or credit of miracles as that in the hands of Gregorie in his booke of the super at his praiers this Sacrament was turned into a fleshie fingâ—r sometime there appeared a little boy and that the Sacrament being bored through with Laurell stickes sent out bloud aâ—d that it was turned into coales and ashes in the time of Cyprian as he wâ—â—teth we doe thus imbrace them that they may be said to be done eyther to driue away vngracious and vnworthy men from so great a Sacrament or to declare and commend the dignitie thereof but not to confirme the superstition and error concerning Transubstantiation For we know that we must not beleeue false Prophets making meÌ„ by miracles to beleeue theÌ„ a Math. 24 2 Thess 2.9 that Antichrist shal come being famous for signes lying wonders Is not that true which Christ spake and can it not be performed by him No doubt it is and is also performed the question is not concerning the truth but concerning the sense of the words namely whether it be plainely affirmed by the words of Christ that the bodie and bloud of Christ together with the bread and wine are essentially actually really present vpon earth and really corporally in the mouth of the bodie although inuisiblie receiued as well of the godly as of the vngodly which thing we denie 1 Because the words of Christ do not beare it and they which hold Consubstantiation keepe not the words of Christ as they are most properly spoken but they follow a certaine sense For Christ neither said In or vnder this bread is my bodie but this that is this bread is my bodie which things doe as much differ betweene themselues as to be and to containe something And the visible bread it selfe not any thing hidden in the bread is called the bodie of the Lord. And the Schoole men themselues doe confesse that the letter of the words is not kept if for this is my bodie thou sayest heere or vnder bread is my bodie 2 Because a reall inexistence of the bodie of Christ In with or vnder the bread maketh nothing to the spirituall taking therof which notwithstanding is the finall cause of this Sacrament Seeing that faith being taught by the word of of God and more confirmed by those holy signes doth truly receiue the bodie of Christ being in heauen by the holy Ghosts working as the sayings do teach which bid vs seeke behold Christ in the heauens a Col 3.1 Moreouer a reall and bodily presence doth bring no profit which may not be had from the spirituall presence For Iohn 6.51.54.56 The Lord promised to them which eate him life eternall and also that he will dwell in them they in him what is required more then these things 3 Because the bodie of Christ is spirituall meat and therefore of the minde not of the bodie to be eaten with faith not with the mouth Neyther is it more difficult to faith to receiue the bodie being in heauen then in the bread or in the mouth and that which is more faith of her owne nature and force looketh vpward and is not excluded by any distances of times or places 4 Because how much is giuen to the Eucharist by an Hyperbole or exaltation so much is taken away from all other sacraments by a Tapeinosis or extenuation 5 Because the opinion of the inexistence of the bodie of Christ doth confirme the worshipping of bread and the carnall opinion concerning that iornall prouision necessary to saluation for them which are about to die 6 The nature of a bodie is ouerturned whiles that it is decreed that it is substantially in many places or euery where which thing agreeth to no creature For most truly Athananasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is That which is consubstantiall with God is euerie where And Chrysostome 2 Col. Hom. 5. Hee is God whose center is euerie where and circumference no where In like manner there is determined against nature that there is a thing not to be felt insensible inuisible vncircuÌ„scribed without qualitie quantitie forme and figure and yet corporally present that is a bodie without a bodie against the Essentiall properties of a true bodie whereby Christ prooued the true and essentiall presence of his bodie Luke 24.38.39 Iohn 20.27 saying Behold my hands and my feete For it is I my selfe handle mee and see For a spirit hath not flesh and bones as yee see me haue For hee is said not to bee seene of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 24.31 because he was taken from their sight But He denieth the nature it selfe which denieth the properties thereof or as Theodoret saith the taking away of the properties is the denying of both natures And that eistinction of corporal presence into visible and inuisible is a fained distinction For this abolisheth the manner of a bodie neither doth one nature receiue any thing contrarie and diuerse in it selfe
senses all which truely together cannot bee deceiued vnlesse they bee withholden as in the two Disciples which did thinke the Lord to be some stranger and in Marie Magdalene which supposed that he had beene the gardiner Luk. 24.16 Ioh. 20.15 Whether vnlesse the bodie of Christ be determined to be euery where by this is it separated and pulled asunder from the Diuine nature which is eueriewhere and to which it selfe is personally vnited or hath the body of the Lord obtained that by the vnion that it should be wheresoeuer the word is In no wise because of those things which are equally vnited so as one doth not stretch further then another one cannot be in any place where the other is not but if the one doe stretch further then wheresoeuer the lesse is there also is the greater but not contrariwise as wee may see in a precious stone and in a ring Because therefore the diuinitie of Christ doth exceede the humanitie wheresoeuer the humanity is there is the diuinitie with it not on the contrarie Neither is the personall vnion a making euen of the humane nature with the Diuine or an effusion of the properties of the Diuine nature into the humane that the humane nature may haue the same properties which the diuine hath but it is such an vnion wherby the humane nature doth subsist in the person of the word so as it may be as it were a part therof neither may it subsist by it selfe or without the word But it doth not follow Epist 57. ad Dard. saith Augustine that that which is in God is euery where as God is Moreouer seing that the deitie is euery where whole not by parts not as in a place it cannot be that the humane nature which it assumed can be said to be separated any where from it although it be contained onely in it owne place so as the inuiolable truth thereof doth beare But also the bodie of the sunne and the light thereof haue betweene themselues a naturall and extreme coniunction yet notwithstaÌ„ding to what places soeuer the light doth extend it self the body doth not come to them really So also the eye the sight are verie neerly ioyned together between themselues yet the sight goeth to many things to which the eye doth not extend it selfe Finally rightly said those ancient fathers in the general council of Chalcedon that the difference of natures in Christ is not taken away for the vnion but rather that the propertie is kept of both natures concurring into one person or one hypostasis But whether did that which Christ said Ioh. 3.13 No man ascendeth vp to heauen but the sonne of man which is in heauen make the humane nature of Christ while it was in earth to haue beene also at the same time in heauen No for the Sonne of man in this place signifieth the whole person of Christ which also is the Sonne of God but the humane nature doth signifie onely one part of that person which was assumed in time of the virgin Therefore that which is spoken of this person which is not man onely but also God is amisse said to be spoken of the humane nature also For by this it should be gathered that the humane nature was before Abraham before it was conceiued in the wombe of the virgine But it is certaine that the sonne of God when hee did speake in earth was in heauen in the same manner wherein hee descended from heauen For Christ doth speake of one and the same subiect that is of the sonne of man that he descended from heauen concerning whom he said that he is in heauen But the son of maÌ„ is said to haue desceÌ„ded not because his flesh fell downe from heauen but because the diuine nature is from heauen and tooke vnto it humane flesh Therefore the sonne of man when hee was vpon earth is so said to haue beene in heauen not because the humane nature but because the diuine nature of this sonne which alwaies filleth heauen and earth was in heauen namely by the Trope Synecdoche wherby both the whole is plainely vnderstood Booke 6. cap. and a part is named of the whole saith Cassian It is not vniust to subiect the nature of Christs glorious body which is called spirituall to the lawes of common nature In no wise because the glorie abolished not the trueth of the bodie nor changed it into a spirit but altogether made it subiect to the spirit a Luk. 24.36 Acts. 1.9 10 11. 7.55 56 Aug. Whether doe the Orthodoxall Fathers when they write that the bread which the Lord did reach to the Disciples not changed in forme but in nature by the almightie power of his word was made flesh Cyprian Serm. de caena domini In prologe Psal 33 That Christ bare himselfe in his hands Augustine That the bodie of the Lord doth enter into our mouth That the tongue is made bloudie with the bloud of Christ and that Christ himselfe is seene touched broken and that teeth are fastned to his flesh whither doe they I say b Chrysost Hom. 83. vpon Math. 45. vpoÌ„ Iohn hom 24 vpoÌ„ 1. Cor. speake properly and without trope No seeing that the senses themselues and experience do witnesse the contrarie and these things cannot bee spoken properly without great and Capernaiticall blasphemy Therefore those speaches of the fathers are figuratiue whereby the name and effects of bodie and bloud are giuen to bread and wine and in like manner those things which are done in the signes are attributed to the bodie and bloud of Christ but yet although somewhat hardly and by an hyperbole to commend the worthinesse of the mysterie they doe shewe in these most expresse figuratiue and Metonimicall phrases how certaine and effectuall the mystery is of our communion with Christ or our spirituall eating of Christ namely of such sort that we may bee flesh of his flesh and bone of his bones that is that being truely made one with him wee may enioy all his goods b Ephe. 5.30 In epist vpon Ioh tractat 1 serm de Crâ—mate Epist 102 ad Euodium Otherwise saith Augustin We cannot with the hand handle Christ fitting in heaueÌ„ but we can touch Christ by faith And Tract vpon Io. 50. The bodie of Christ ascended into heauen some body may aske How shal I hold him being absent How shal I send my hands into heauen that I may hold him sitting there Send thy faith thou hast hold on him And vpon Ps 73. he writeth that he did beare himself in his owne hands after a sort namely because he did beare in his own hands the SacrameÌ„t of his bodie And Cyprian saith that Sacraments haue the names of those things which they doe signifie And the same Augustin Neither let it moue thee saith he that somtime the thing which doth signifie doth take the name of that thing which it signifieth for so the rock is called
spiritually fed with my bodie giuen for you and my bloud shed for you and are nourished by it to life eternall Why had the Lord rather vse this phrase This is my bodie and this is my bloud then to say this signifieth my bodie and my bloud Because the word of signifying worthily seemed vnto him somewhat light and he would more expresly declare that those signes are not propounded that they may bee considered as they are in themselues but that it behoueth the receiuers so to behold and spiritually to apprehend with the eyes of a faithfull minde those things only in those signes which are represented by them as if that breade and that wine were not the signes of those things but those things themselues which they doe signifie Whether if the bodie of Christ bee denyed to bee in the bread of the Supper therefore Christ himselfe is said to bee altogether absent from his Supper No yet so that whole Christ is present but not the whole for Christ man is truely present 1. By the grace and operation of his spirit Where two or three are gathered together in his name Mat. 18.20 2. And by his power and maiestie a Math. 28.20 Heb. 7.26 3. That he which being absent in bodie and made higher then the Heauens yet may be whole most present by his vertue wherby he doth spiritually communicate both himselfe and all his great things to vs truely by faith 4. And by the promise of the Gospell he doth lift vp the hearts of the faithfull to himselfe euen into heauen that there they may behold namely in the celestiall sanctuarie the sacrifice offered vpon the crosse so may feed vpon it by faith Finally Christ doth truely and fully without all doubt accompish that which he promised Is the bodie of the Lord truely and Substantially present in the Supper It is present not truely by conuersion of the whole substance that is both of the matter and forme of the bread and wine into the bodie and bloud of the Lord either by impanation or assumption of the bread or locall inclusion not as an infant in the cradle for neither is it present in outward signes by in existence or indistance nor in regard of the place where the bread is neither also is it present in the bodies of men or is put into the mouth for if you respect the place the bodie of Christ is in heauen circumscribed But in the minds of the faithfull and in regard of the faith of a man lawfully vsing the holy Supper of the Lord. For that is the strength of faith that it may ioyne together most streightly things neuer so much distant asunder Therefore a true and liuely presence of the bodie of Christ in the Supper and communion of him with the beleeuers in the ministerie of the Sacraments is not reiected but onely that manner of presence which is fained at the bread is denyed Are these propositions contradictorie Christ is corporally in heauen and Christ with his body and bloud is in the Supper Not a whit because this latter is nor rightly vnâ—erstood of the presence at the place of bread but of the communion with man which is sealed and exhibited by the rite of the Supper Is not the Supper of Christ made voide if the very flesh of Christ be determined to be so farre essentially absent from this action as the heauens are from the earth In no wise because the bodie it selfe and bloud of Christ are set forth in these mysteries not simply and so farre forth as they are things subsisting in themselues but to be coÌ„sidered intellectually and are offered to the minde not to the bodie to faith not to the senses to be taken also in the mind by faith alone For truely like as those things which are heard are to be perceiued by the hearing those things which are seene by the sight so also those things which are vnderstoode by the vnderstanding so those things which are beleeued by faith neither are these things alike present to their obiects But the perceiuing of faith is a great deale more certain then all comprehension of the senses or of reason how faith can make a thing present Paule declareth Gal. 3.1 where hee saith that Christ was described in their sight and among them crucified Are earthly and celestiall gifts present after the same manner of presence Not after the same because there is no other presence of Christ in the seale of grace then in the word or promise of grace But the presence of Christ Iesus in the word adde also in baptisme yea in the whole ministerie is only spirituall not corporall or locall For as there is not made an inclusion of Christ in the voice of the minister outwardly sounding so neither in the Sacramental symbols or signes For Paul saith that Wee whiles we are strangers in the bodie are absent from the Lord and doe walke by faith and not by sight 2. Cor. 5.6.7 Neither that wee know Christ henceforth after the flesh but after the spirit vers 16. Also that Christ is aboue Col. 3.1 That Christ shall descend from heauen in the day of iudgement 1. Thess 4.16 And truely that he shall come not daily and euery moment and otherwise then he ascended that is to say inuisibly and vncircumscriptiuely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in that manner not otherwise wherein he was seene to ascend into heauen a Act. 1.11 Wherfore the presence of Christ also in the Supper is spirituall which you may call celestiall Diuine supernaturall but not corporall or natural Which therefore is the thing signified of the Lords Supper Christ himselfe offering himselfe with all his benefits spiritually to bee apprehended in our mindes by faith for in the Lords supper wee are made partakers not onely of the operation or of the benefits and gifts of Christ but of the substance of the liuing bodie of Christ What is vnderstood by naming of bodie and bloud in the Attribute of these propositions This is my bodie and This is my bloud Not a signe thereof which some fathers call a Sacramentall bodie that is to say Sacramentally vnderstood euen as when they say that the bodie of the Lord is seene touched brused with the teeth doth fall vpon the earth is created made consumed Also not the mystical body which is the Church a Eh. 5.32 Eph. 23 For so the faithfull should seeme to cate either the signes alone or the Church although we doe not deny this that the mysticall bodie is shadowed and moreouer established by the signes of bread anâ— wine b 1 Cor. 10 16 but Synecdochically the whole humanitie of Christ both altogether and in respect of parts the true and naturall bodie of Christ deliuered for vs crucified and buried The true bloud shed for vs and his true soule yea also the whole person of Christ For truely his humanitie without the Deitie of the word
which is life it selfe and the fountaine of life cannot bee the bread of life to vs c Ioh. 14 Neither can the humanitie be separated from the word neither can the humanitie subsist without the Diuinite and his benefits without the whole person and therefore the one without the other are neither giuen nor receiued VVhether in the Supper of the Lord for the thing it selfe of the Sacrament doe wee partake of his merits alone or the liuely operation gifts or benefits of Christ without Christ himself that is without participation of the body and bloud of Christ or doe we partake of Christ himselfe with his benefits Truely Christ himselfe with al his benefits both those which are giuen to vs by imputation alone and also those which are giuen by reall efficacie 1. Because Christ himselfe one and the same God and man is that liuing bread from whom life eternall doth flowe to vs d Ioh. 6.51 and is eaten of them which are endued with true faith 2. Because bread and wine are holy signes not onely of the death and benefits but of the bodie and bloud of Christ 3. Because Paule doth plainly affirme it e 1 Cor. 10.16 we ought to haue a coÌ„munion with the body it self bloud it selfe of Christ that we may be partakers of his benefits For those benefits that liuely vertue or operation which sustaineth our soules vnto life eternall cannot be seuered from the bodie and bloud of Christ and moreouer not from Christ himself to whom it cleaueth a Ioh. 5.11 no more then the effect from the cause conteining it or the qualitie from the subiect in which it is properly inherent and from which it issueth because as Cyrill saith The spirit in Christ is ioyned chiefly with the flesh of Christ and the flesh also with the spirit so that wee can neither take his flesh without the operation nor the operation without the flesh neither in the plaine worde or in the Sacraments 4. Because he which imbraceth the promises of the Gospell by faith is made partaker of Christ b Heb 3.14 5. Because the verie words of Christ doe most clearely witnesse it Take eate this is my bodie Therefore it is needfull that the bodie of Christ should bee receiued and eaten of the faithfull 6. Because the true communion with Christ himselfe God and man is established in baptisme Therefore wee must determine that the same thing is done in the Supper 7. Because the Analogie of receiuing eating of bread wine should be lost vnlesse we should spiritually receiue Christ himselfe but that we may receiue the strength of nourishing which is in the bread it is needfull that we should receiue the bread it selfe 8. Because like as we dye in Adam because we are ioyned together with him by a naturall participation so we do liue in a spirituall life in Christ and we drawe it from Christ by reason of the spirituall participation with Christ c 1 Cor. 15.22 9 Because the Scripture euery where teacheth that the Church is one bodie of one head but truely it cannot be imagined that life doth come from the head to the bodie without the ioyning together of them both 10. Because they which stick to the accidents alone and leaue the substance are in no Science to bee suffered But the death of Christ and his benefits are reckoned among the accidents Therfore it is an intollerable thing to propound the benefits of Christ alone and not Christ himselfe But this we adde like as in the plaine worde the word preached shewing Christ to vs by voice is perceiued by the sense of the eares but Christ himselfe signified by the word preached is not receiued but by the vnderstanding beleeuing and in baptisme the bodie is dipped in the water but the minde of the beleeuer is washed with the bloud signified by the water So in the Supper the bodie is fed with that bread and that wine but the soule of the beleeuer is made fat with the flesh and bloud of the Lord as Tertullian speaketh Manduâ—atio Corporissed non manducatio corporalis Therefore there is an eating of the bodie but not a bodily eating but of faith or spirituall like as the coniunction is spirituall mysticall and supernaturall for as much as it is made by the apprehension of faith by the efficacie of the holy Ghost and also in like manner the presence of the bodie of Christ is spirituall For if our sight in a moment of time be ioyned with the bodie of the sun much more is faith conioyned with Christ himselfe and moreouer with his bodie placed in heauen Can this proposition be endured The bodie of Christ is exhibited with the bread If you do referre the word with to the time wherein the faithfull doe vse the Supper that the sense may bee When a faithfull man vsing the Supper doth eate the bread of the Lord and drinketh the wine of the Lord he is made partaker not only of earthly gifts but also of heauenly that is to say of the bodie of Christ and of the bloud of the same then truely wee doe in no manner of wise mislike that proposition But if any doe referre it being taken together with the other two particles In and sub that is in and vnder to the place that is to ordaine a presence of the inuisible bodie of Christ In cum sub pane that is in with vnder the bread wee doe worthily reiect this consubstantiation inexistence and indistance seing that this is neither expressed in the words of Christ nor can rightly bee drawne out from them Of how many sorts is this vnion or coniunction in the vse of the Lords Supper Twofold one of the bodie and bloud of Christ with the bread and wine which is called Sacramentall and belongeth to the forme of the Sacrament Another is the coniunction of the same bodie and bloud of Christ with the beleeuers which although spirituall is called the mysticall reall and substantiall communion or communication and fruition of the bodie and bloud of Christ which is exhibited vnder the holy symboles of the Supper Calu. Inst b 4. c. 17 sect 19 33 and belongeth to the end of the Sacrament Notwithstanding a mixture or transfusion of the flesh of Christ is not to be imagined in our soule because it sufficeth that Christ doth breath life into our soules from the substance of his flesh yea rather doth powre into vs his owne life although the flesh it selfe of Christ doth not enter into vs. Of what qualitie is the coniunction of the signes and of the thing signified in the supper of the Lord Not consubstantiall or naturall which may make a presence of the thing signified at the place of the signe 1. Because the words of the institution do by no meanes beare it 2. It is manifest that Christ sate placed with the Disciples at the table really and corporally 3. Neither are Sacraments
and professe openly that you doe beleeue and imbrace them For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to shew is not to expresse any thing by similitude of fact or to represent by stage playing gestures but to declare and shew Neyther ought it to bee restrained to the Priests alone for seeing that whiles we are strangers in the bodie we are absent from the Lord a 2 Cor 5.6.7 we doe by this remember the Lord Iesus which is in the heauens which thing hee himselfe commaundeth vs doe till he commeth to iudgement signifying that the Church shall continue vntill that iudgement he would not haue commaunded it if he had determined to remaine with his corporally For memorie is opposite to bodily presence because remembrance is not of things to come nor of things present but of things past Of what qualitie ought that remembrance to bee Not any bare or idle remembrance of a thing past which nothing appertaineth vnto vs but operatiue and such whereby the faithfull minde in the vse of this Sacrament doth by faith lay hold vpon Christ with all his benefits doth apply to himselfe particularly and so cals to minde the sacrifice past and once performed in the flesh that thereby it feeleth present comfort gladnesse of minde peace of conscience increase of faith and of loue and moreouer doth conceiue most certaine hope of the life and happinesse to come by reason of that sacrifice Finally it is stirred vp to consider of so great loue of Christ and to offer vnto him by faith the sacrifice of prayse and to giue him thanks b Psal 50 23 From which end we doe againe vnderstand that the supper is not ordayned that it may be a reall and expiatorie or appeasing sacrifice for the quicke and the dead but a solemne and publicke thankesgiuing for the incarnation death redemption and all the benefits of Christ Which are the causes for which Christ ordained the memorie of himselfe to be celebrated amongst vs 1 His great loue the propertie whereof is that they which doe loue sincerely and from the heart do desire to liue in their minds and memorie Whereupon wee gather that Christ is neuer vnmindfull of vs. 2 The faithfull prouidence of Christ whereby hee prouided for his beloued that the benefits bestowed might truly profit and enioy their end For as by the forgetfulnesse of the benefactors a benefit receiued is lost so by memorie it is especially kept What is it to shew the death of the Lord Not onely to meditate vpon the historie but also to thinke earnestly 1 Of the iustice and wrath of God against sinne which are seene in this sacrifice 2 Of the great mercie of God towards vs. 3 Of the loue of the sonne towards mankind For so great is the seueritie of Gods iustice and the weight of sinne that there may be no reconciliation made vnlesse the penaltie due to sinne should be paid so great is the greatnesse of his anger that the eternall Father may not be pacified but by the intreatie and death of the sonne His mercie so great that the sonne is giuen for vs. So great is the loue of the sonne towards vs that he deriued this true and great anger vnto himselfe being made a sacrifice for vs doth make vs partakers of his flesh and bloud all which in the vse of the supper we must speak of meditate vpon that we may be truly feared by the acknowledgement of Gods anger we may be truly grieued for our sinnes and againe may be lifted vp with true comfort And finally that wee may celebrate our Lord Iesus Christ with true thankefulnesse heart mouth and life Is Christ to be adored in the bread of the Supper No. 1 Because he is not there present with his bodie 2 Neyther hath hee in his word tyed himselfe to the bread Therefore he is to be adored in the mysteries as saith Ambrose that is in the celebration of the supper in that he is God and in respect that he is God and man together yet so as that we rest not in the supper but that we may lift vp the eyes of faith and our hearts not to a peece of bread but into heauen where he is sitting at the right hand of God a Coll 3.1 whether also in time past the people in the administration of the supper were inuited while they were admonished Habere sursum corda that is to lift vp their hearts Not that they should bee yet taught to seeke downeward for the bodie and bloud of our Lord present in Essence either in the accidents without the subiect or in vnder or with the bread but rather to seek for him in heauen that selfesame flesh long agoe deliuered for vs and that bloud shed for vs to be touched and laid hold vpon with the hand of faith Wherefore euerie one of the Disciples did not rise that falling downe vpon their knees they might take bread and that wine out of his hand And in the little booke of Constitutions ascribed to Clement the people are commaunded to come with a certaine shame fast reuerence without tumult But concerning the shewing or lifting vp of the Sacrament we confesse that it was the custome in the ancient Church that the whole Sacrament couered with a cleane linnen cloath should be set vpon the holy table vntil it should be distributed to the people For then the minister of the Church the linnē being taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saith Dionysius that is opening the mysteries did set them before the eyes of those which were present In the Lyturgy also of Chrysostome he saith that the Priest was woont to lift the holy bread a little while from the table not aboue his head to say with a loud voyce Sancta sanctis that is holy things for holy men surely in imitation of the Iewish custome among whom the Priest being about the sacrifices did shew before hand the oblation before his breast and did lift it vp a Exod. 29 24.27 Leuit. 10.15 But not in any other respect then that the people should prepare themselues to the communion But now seeing that the eleuation of the bread aboue the Priests head is the sinew of Bread-worship and prescribed neyther by Christ nor of the Apostles nor obserued in the most ancient and purest Church it is rightly taken away in Euangelicall Churches Is that which is left of the Supper to be laid vp to be caried about to be seene or to be adored as though some holines did remaine inherent in it Much lesse for the Sacraments out of the holy and lawfull vse or out of the taking of them prescribed in these words Take eate take drinke are not Sacraments like as neyther water is the water of baptisme vnlesse some body be dipped in it as is meet but when any bodie hath beene dipped or sprinckled with water the name of the Father of the Sonne and of the holy Ghost being called
vpon the Sacrament doth cease For the Sacraments are religious and continuall actions to which signes are added not that the minde should stay it selfe in them but that they might moue them to whom they are giuen to thinke vpon and doe another thing 2 Is is manifest also out of the word of God that it was plainely forbidden of the Lord that any of the Paschall Lamble being the expresse type of our Eucharist and of Manna should be kept till the next day vndoubtedly that the least entrance to superstition might be shut vp 3 And this worshipping of bread Dan. chap. 11.38 Doth attribute to Antichrist when he saith He shall honour the God Mauzzim as if he should say Missarie that is to say crustie or breaden In Gold and siluer and precious things 4 Neyther said Christ lift vp offer lay vp carie about worship but take eate drinke in remembrance of me What is the second end That the Lord may visibly represent his inuisible giftes neere to all the senses to the sight to the hearing to the taste to the feeling that the whole man being mooued in bodie and soule may celebrate this most pleasant and holy thing with greater ioy Which is the third end That it may be an effectuall token symbole pledge testification and confirmation of our communion coniunction and incorporation with Christ the head and by him as it were by a Mediator with the Father and the holy Ghost a 1 Ioh. 1.3 Of which end the Apostle saith the cup of blessing which we blesse is it not the communion of the bloud of Christ and the bread which we breake is it not the communion of the bodie of Christ 1. Cor. 10.16 that is to say Metonymically like as the Gospell is called the power of God to saluation Rom. 1.16 That is an effectuall instrument of God which ende the promise of the Lord doth also note Iohn 6.56 Hee that eateth my flesh dwelleth in mee and I in him Of how many sorts is the coniunction of our nature with Christ 1 Threefold the first is of natures that is of our nature by Incarnation but yet in the particular and truly of the seede alone of Abraham and a ioyning together of the diuine nature in the person of the sonne into one person b Ioh. 1.14 Heb. 2.14 16 which is called Hypostaticall and according to this we say that the sonne of God is of our flesh and of our bones because hee tooke flesh of our kinde 2 There is a ioyning together of our persons but yet being absent and on pilgrimage from the Lord and of the person of Christ God and man yea of both natures both of the Diuine and of the humane nature of Christ into one mysticall bodie which in regard of the extreams See Zanch. his Spiritual mariage betwixt Christ his church his comment vpon Eph. 5. de communione cum Christo is called Substantiall Essential but in regard of the bond or manner whereby the extreames are vnited meerely spirituall and mysticall that is to say secret Whereupon dependeth the participation of the operation and of the graces of Christ that is of remission of sinnes of regeneration and of life eternall Concerning which 1. Cor. 1.9 God is faithfull by whom ye are called vnto the fellowship of his sonne Iesus Christ our Lord. And according to this wee are said to be of his flesh and of his bones not in respect that we are men but in regard that wee are Christians and ingrafted into Christ and by this Christ is the Spouse of one Church that is of all the Elect a Eph. 5.30 3 And there is a coniunction of our persons but present with the Lord and of the person of Christ into one glorious bodie and that is called glorious Of which coniunctions the third dependeth vpon the second and the second vpon the first What doth the word Felowship signifie in the saying of Paule b 1 Cor 1.9 that is which coniunction of those three doth it signifie Not the concord or coniunction of consent and will onely but the habitation and dwelling c 2 Cor. 6 6. and consociation or participation of our persons with Christs person Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is participation doth seeme to be referred properly to the signes and to the seuerall persons eating the same bread but yet broken and distributed seuerally by parts as the same Apostle noteth 1. Cor. 10 17. as Chrysostome interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Because we all are partakers of one bread But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Felowship is to be referred to whole Christ to be applied to themselues by faith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is participation may be an exception of the part but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is fellowship a fruition and possession of the whole And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is participation may be said of the signes taken by parts but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is felowship of the thing signified that is to say whole Christ Verily how straight this is it is euident Ex nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the name of vnitie or coniunction which Christ vnfolding saith I desire of thee O father that they which thou hast giuen me may be one as thou O Father art in mee and I in thee euen that they also may be one in vs. Iohn 17.21 Else where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifye both fellowship in prayers and in breaking of bread and also almes or contribution or collation or abilitie d act 2 42 Rom. 15.26 2 Cor 8 4 Heb. 13.16 and also consent in doctrine Gal. 2.9 What is it to communicate with Christ It is not onely to professe Christ or onely to communicate with his incarnation whereby he was made a certaine one thing in speciall with all mankind although this incarnation be the foundation of this Vnion whereof wee intreat neyther onely in affection in loue in consent and concord to bee vnited to Christ nor to communicate only with the merits of Christ But it is to haue Christ dwelling and liuing in vs and vs to dwell and liue in Christ a Ioh. 6.55 and that in verie deed as Chrysostome speaketh and naturally as Cyrill saith that is in the verie communication also of the humane nature of Christ to be vnited and ioyned with Christ to cleaue to him and Christ to bee made ours and wee in like manner to bee made Christs and moreouer to bee nourished with Christ or to be ioyned to him to be ingrafted into him so that more more growing vp into his mystical bodie in one spirit we be members of his bodie b 1 Cor. 6.15 of his flesh and of his bones And that we may all meete together in the vnitie of faith and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the
the wicked eate the flesh and drinke the bloud of Christ vnto the iudgement of their owne condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truely and not refusing but receiuing it are made guiltie of Christs bodie No for 1. To eate vnto themselues Iudgement or to bring Iudgement vpon themselues is not to eate Christ who is made vnto vs righteousnesse and life 2. Because the promise of grace doth promise onely to the faithfull the participation of Christ himselfe and they are Sacramentall Seales to none but to the faithfull onely For what part hath the beleeuer with the Infidell light with darknesse Nor must wee say saith Augustine that hee eateth Christs bodie that is not in Christs bodie and therefore their vnbeleefe cannot make void the faith of God and the institution of the supper 3. Because no man saith the Apostle can bee partaker of the Lords Table that is of the meate set vpon the Lords table and of the table of Diuels that is haue any thing common with Diuels and vncleane spirits 4. Because the thing signified is receiued with the heart and not with the mouth for indeede Christ is not receiued by the instruments of the body but by faith alone a Ephe. 3.17 which the wicked do want 5 Because God giueth not holy things to dogs seeing the Lord forbiddeth the same to be done Math. 7.6 6 Because there are not contrarie effects of the participating and communciating of the bodie and bloud of Christ And the power of quickening or giuing life cannot be separated from the communion of the bodie of Christ and the wicked haue not life eternall but are condemned alreadie but he that eateth my flesh and drinketh my bloud hath eternall life saith our Sauiour Christ Iohn 6.51 7 Because Christs bodie eaten worketh life but being despised refused and reiected it worketh death and condemnation but this accidentally not in respect of participation but of priuation 8 Because Christ can discharge the office of a Iudge although the vnbeleeuers eat not his bodie with their mouth they eat then the Lords bread but not the bread which is the Lord hereunto tendeth that excellent saying of Augustine If thou receiue it carnally it ceaseth not to be spirituall but it is not so vnto thee Againe A good man receiueth the Sacrament and the matter of it an euill man the Sacrament onely and not the thing it selfe And againe He that disagreeth from Christ eateth not Christs bodie nor drinketh his bloud though he daily receiue the Sacrament of so great a thing vnto his owne iudgement Whereas therefore the Fathers Tract 25. vppon Iohn but especially Augustine say that the Lords bodie is sometimes receiued euen of the wicked by the word Bodie they meane the signifying signe and not the thing signifyed or matter of the Sacrament And the bodie of the Lord that is to say his symbolicall bodie is distinguished from the bodie of the Lord that is to say from the verie matter of the Sacrament 9 And lastly this consequence of our aduersaries is ridiculous Christs bodie is giuen or offered therefore it is receiued It is not receiued therefore it is not giuen Can a man be guiltie of the bodie and bloud of Christ which eateth not his bodie nor drinketh his bloud Essentially Hee may by reason of the abuse of the holy signes which is contumelious to the thing signified euen as they which dispise Christs seruants are guiltie of contemning our Lord Iesus Christ yea and of the father also Luke 10.16 And a contumely done to an Embassador redoundeth to the Prince that sent him and whosoeuer spitteth vpon teareth or trampleth vpon the kings Image or letters is guiltie of offence to the maiestie of the king himselfe to conclude the vnworthie receiuer is guiltie in that he doth not spiritually receiue and eate Christs bodie offered vnto him Whether may the minister without perill of conscience admit all to the Lords Supper seeing he cannot know who are worthie and who are vnworthie As the Church iudgeth not of hidden things that is to say doth not prye into the secret corners of our hearts but iudgeth the outward actions hauing the Decalogue rightly vnderstood for a rule therein so the ministers dutie is to leaue to God the iudgement of euerie mans heart admitting all that are not tainted with open crimes but he must restraine those that are bewitched with errors repugners of the foundation of doctrine blasphemers heretickes worshippers of Idols drunkards cozeners theeues tyrants adulterers euill and filthie speakers and those that any other way liue vngodly and walke not worthie of the Gospell which giue no signes of repentance the Ecclesiasticall Consistorie hauing first taken knowledge of them for to them belongeth that of the Poet. Procul hinc procul este profani People profane and wanting grace Packe hence and come not neare this place For Christ giueth a weightie and serious prohibition Giue not holy things vnto dogs Mat. 7.6 Neither must we communicate with other mens sinnes 1. Tim. 5.22 therefore Chrysostome saith He would rather giue his bodie to be shamefully torne in peeces then wittingly willingly reach out the bodie and bloud of our Lord to a wicked man that liueth without repentance And for this abuse Paule witnesseth that among the Corinthians many were weake and sicke and many slept Is it a thing arbitrarie or indifferent to vse the Supper of the Lord or to abstaine from it No but the contemners of the Lords table sinne grieuously for they contemne 1 That edict not humane but diuine Doe this 2 The memorie of Christs death whereby we are redeemed 3 They neglect the communicating of the bodie and bloud of Christ 4 And lastly they shew themselues vnworthie to be accounted Christs disciples Shall wee need any sacramentall signes of Christs bodie and bloud in that life that shall be euerlasting No for we shall be with our Lord Iesus Christ euen in bodily presence for there will be no place for any sacrament when Christs corporall presence shall be restored to the Church and the Church by the way of faith shall be restored to the heholding of Christ euen face to face a Rom. 8.24 1 Cor. 13.12 5.7 1 Ioh. 3.2 What is contrarie to this doctrine First the error of the Aquarians who vnder pretence of sobrietie vsed not wine but water in the Lords Supper Secondly the errors of the Papists who doe horribly profane the Supper of the Lord and disdaining the name thereof 1 Borrow the name of the Masse from the rites of Isis 2 They faine that the Masse as it is now retained among them was celebrated by Iames the brother of the Lord or by the other Apostles 3 They adorne it with Gold Siluer and pretious stones as if it were a whorish Thais to allure the more to loue and affect it 4 They doe superstitiously vse bread that is meerely without leauen 5 They doe necessarily mingle water with wine 6 They transforme the
words of the Lords Supper into Ephesian letters or into such a consecration as nothing differeth from magicall inchantments 7 They whisper the words of the Eucharist with a low voice blowing the crosse vpon the elements turning their face from the people that so the people might with more religion adore the Elements 8 They referre consecration onely to those fiue word Hoe est enim corpus meum for this is my bodie and this is my bloud 9 They say that the outward signes doe vanish away and that they are conuerted and turned into the substance of the bodie and bloud of Christ or that by force of the consecration made by the Priest the bodie of Christ doth succeedc and come into the place of the substance of the bread the bare accidents still remayning and hanging in the ayre without the subiect and they fayne that Christ is corporally contayned in the hand of the Priest 10 They haue taken away the breaking of the bread and haue brought in wafer cakes printed with the Image of the Crucifixe vpon them to maintaine superstition keeping still the shadow of the breaking in the Priests masse 11 They affirme that the sacrificers are creators of the Creator from whence are these saying that are to be found in their books He is made food flesh of bread God of the element Also Hee that created mee gaue mee power to create him And hee that created me without mee is created by my meanes And in this respect they preferre themselues before the blessed virgin Marie inasmuch as she onely once conceiued Christ but they can create him as often as they will themselues 12 The Sacrament of the supper which they call the masse they turne into a sacrifice true proper and propitiatorie or expiatorie without bloud for the sinnes of the quicke and the dead yea more for the dead then the quicke for whom it is celebrated and all this for gaines sake 13 They say there is application of this sacrifice made for others by the very worke wrought 14 They teach that this sacrifice doth not onely merit for those that are aliue that they should be freed from their sinnes and the punishment of them and from all wants whatsoeuer but also that it doth auaile for the deluerance of the dead out of their fained Purgatorie 15 They faine that the Priest doth offer Christ vnto his eternall father and that the Priest is the mediator betweene Christ and the Father by which meanes the sacrifice of the crosse of Christ is made altogether of none effect his alone perpetuall Priesthood is denied the merit of his death is drowned and swallowed vp and Christ himself is againe crucified a Durand I. 4. Heb 5.6.7 24.9.12.10 12 Math. 26.28 As the Paschall Lambe was to be sacrificed so say they is Christ sacrificed in the Eucharist yet he was but once to be sacrificed vpoÌ„ the crosse b 1 Cor. 5 7 That which Malachy 1.11 after the manner of the Prophets spoke metaphorically or allegorically in generall of the reasonable worship of the inward spirituall worship or of the spirituall oblation accepted by the God of the Church of the new Testament vnder the shadows of ceremonial worship as of the incense pure oblation vsed in the old Testament In euerie place they offer sacrifice vnto mee and they offer to my name a pure oblation they take this to be meant properly of the particular reall outward oblation of the bodie of Christ in the supper That which the Apostle Hebr. 5.1 speaketh of the leuiticall Priests by Enallage of the time present Euerie high priest is appointed of men that he may offer both gifts and sacrifices for sinnes they doe vnskilfully expound it of the ministers of the Gospell They say that Melchisedech the priest of the most high who was a type of Christ did offer vnto God for a sacrifice bread and wine that so they might proue that the Priesthood of Christ doth consist in the offering of bread and wine which notwithstanding like a bountifull king he brought forth Hotsi that is to say hee caused to come forth that is he drew out he brought forth food that is to say of euerie sort some for the refreshing or nourishment of Abraham and his seruants who returned wearie from the battell to whom he would thus congratulate for the victorie that he had obtained and moreouer he blessed him as a Priest and receiued tithes of him Gen. 14.19 They vnderstand Christ to bee called a Priest after the order of Melchisedech chiefely in respect of the daily sacrfice which is offered vnto God vnder the shew of bread and wine which indeed is not so for the Apostle maketh no mention of it when he setteth downe the comparison betweene Melchisedech and Christ but in that he is a Priest farre aboue all the leuiticall Priests and an euerlasting Priest and his Priesthoode is without succession as Melchisedech hee is brought in by Moses as without father without mother without beginning of daies as farre as wee know as Chrysostome saith as if he were sodainly come downe from heauen and by and by had betaken himselfe thither againe making no mention of his ancestors nor of his death Also because his sacrifice being once finished vpon the Crosse hath a continuall and perpetuall force Hebr. 7.3.24 16 Moreouer one part namely the Cuppe notwithstanding saith the Counsell of Constance the institution of Christ and the practise of the ancient Church they doe most wickedly keepe backe from the Laitie 17 Those things which Christ hath indeed distinguished and separated they by their fained Concomitancie will needs haue to be signified and to be both together 18 The bread being magically inchanted they stirred vp and downe and adore it as God and by and by deuoure the same not remembring what Cicero saith Whom doest thou thinke to bee so madd as to beleeue that to be God which he eateth 19 They faine a separation of the bodie of Christ and of vs saying that Christ is forthwith receiued into heauen assoone as the signes are torne with our teeth 20 They abolish the communion which ought to be of many and teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eating alone one hauing his owne proper and priuate feast at one alter in one corner apart by himselfe And therfore although none of the people or of the Cleargie be present and communicate with him yet they teach that priuate Masses and that many in one temple in diuers places at once â—nd continually may bee celebrated that so there may be made an oblation of the sacrifice of Christ and that the Priest may communicate himselfe which is all one as if a man should baptise himselfe and should say that it were auaileable for others that are not baptised 21 They proclaime their Masse for gaine 22 They celebrate it with a stage-like and Histrionicall ornament gesture bellowing murmuring lisping groning singing and other fashions like the Orgian sacrifices
to obserue in generall in the creation of all things Fiue things the great varietie of things the power and facultie which God gaue to euery thing the order the perpetuall continuance of the kinds lastly the end of the creation of things Lay open these distinctly The varietie of things so excellently distinguished in their kinds doth commend vnto vs the power and wisedome of the workman The natural power and propertie of the creatures put into them doth set forth the goodnes of God who hath appointed euery thing for so necessarie and profitable vses The twofold order that is of creation because that before God did create Adam he furnished the world with plentie of all good things doth commend his fatherly prouidence and care towards vs who before we were borne tooke care to prouide all things needfull for vs. The disposing of them whereby it comes to passe that the inferiour creatures serue for the superior may admonish man that he should serue God The perpetuitie which is perceiued in the preseruation of euery kind whereas he maintaineth some by secret meanes to others he giueth power to propagate doth proue vnto vs his wisedome and power For which cause this world is called the cleare looking glasse and most beautifull Theater of the vertues of God And what is the end of the creation of all things It is twofold The nearest end is man himselfe for God created this world to the end that man might both dwell in it and be a fit Lord of it a Gen. 2.15.19 20. Psal 8.27 But the chiefe end is the glorie of God as Salomon teacheth Prou. 16.4 Iehouah made all things for himselfe to wit that his goodnesse wisedome power and eternitie might clearly be seene b Rom. 1.20 His goodnesse in that it pleased him to communicate some part of his happinesse to them which had no being c Reu. 4.11 His manifold wisedome in that he made so many kindes of things in so excellent an order and for so good an vse d Ephes 3.10 His power in that he made all things of nothing and doth perpetually preserue them His eternitie because he was before all things because he brought them forth to this end that they might acknowledge praise and glorifie him and that men might therby take occasion to place their confidence in God to call vpon him to loue him to praise and for euer to celebrate him But why did not God create the world sooner Because he would not for God is a most free and voluntarie Agent But what did he before he made the world It is a curious question and therefore Augustine in the 11. book of his Confess cap. 12. writeth that a certaine old man made a wittie answer to one that moued such a question namely that he was making of hell for such curious fellowes We answer that God was sufficient and blessed in himselfe and stood in need of nothing and that he did delight himselfe in that his eternitie together with his wisedome that is the Sonne and the Spirit being consubstantiall with himselfe For the Word was with God Ioh. 1.1 And Christ saith of the holy Ghost All things which he heareth he shall speake vnto you Ioh. 16.3 What things make against the doctrine of Creation The heresie of Basilides who affirmed that God made the world by the helpe of Angels 2 Of Manichaeus who set downe two beginnings and ascribed the beginning of good things to God and of euill things to the diuell Is this opinion to be admitted God forbid seeing it is blasphemie against God for it attributeth diuinitie to the diuels Besides it is contrary to the expresse testimonie of Moses Gen. 1.31 who saith All things which God made at the beginning were good Therefore euill came in by accident and by the corruption of nature or else was brought in by the malice and enuie of the diuell Which are the errors of the Philosophers 1 Aristoteles errour who affirmed that the world was without beginning eternall That the kindes of all liuing creatures were eternall laying this foundation Nothing is made of nothing Which principall is true in that order of things which is now appointed but in Diuinitie concerning things not yet made it is false or else if you will it is true in naturall and phisicall generation but not in diuine creation for of this it is said Do not enquire for the matter because there was none 2 The error of Democritus Leucippus and Epicurus who dreamed that the world was made of the moates concurring together by fortune which opinion is confuted by the order of things created by the orderly motion of the heauenly circles and lastly by the certaine enâ—â— for which all things were made For it cannot be that this order those orderly motions and so great profites should proceed from a thing ruled by meere fortune 3 The errrour of the same Democritus who affirmed that there were many yea infinite worlds whereas the word of God maketh mention but of one Creator and gouernor of the world Act. 17.24 not of many worlds and saith that the Sonne was sent into the world Ioh. 3.17 not into the worlds 4 The Stoickes error who fained two eternall beginnings to wit the mind and the matter which cannot possibly stand together The same is the errour of Anaxagoras who sets downe an eternall Chaos to which came an eternal mind which seuered all kindes of creatures from that commixture 5 The madnes of Plinie who thought that this world was God eternall infinite without beginning and also shall neuer haue end all in all yea the very whole it selfe 6 Of Auerroes who falsly auouched that the heauen was without matter Adde to these Galens opinion who hauing read the first chapter of Genesis said that Moses spake many things but proued few things The sixth common Place of Angels What is signified by this word Angell THe word Angell being a name of office is a Greeke word deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to declare and signifieth a messenger an ambassador or one sent of a message First in way of excellency it is attributed to the Sonne of God who was sent into the world by his Father to the end that being made man and a sacrifice he might redeeme mankind He is so called Gen. 48.16 The Angell who hath deliuered me from all euils and the eternall Angell who was the leader of the Israelites who is sometimes called the Angell of Iehouâ—â— and sometimes Iehouah himselfe a Exod. 14.19 33.20 1. Cor. 10. and he is called the Angell of the Couenant b Mal. 3.1 2 It is giuen to Iohn Baptist Mal. 3.1 Behold I send mine Angell or messenger 3 Chap. 2.7 it is giuen to the Church The Priests lips shall preserue knowledge and they shall seeke the law at his mouth because he is the Angell or messenger of the Lord of hoasts 4 To those ministring spirits whereof mention is
made Psal 104.4 Who makest thine Angels spirits and thy ministers a flaming fire And in this fourth signification we vse the word Angel here purposing to speake first of Gods Angels and then in order of the wicked Angels Whence had Angels their beginning From God who created them of nothing and that through Christ Coloss 1.16 By whom al things were made whether in heauen or earth things visible and inuisible whether they be thrones or dominations principalities or powers I say all things were made by him and for his sake Are Angels without all matter or not They are not altogether and indeed without matter as neither is the soule of man for God alone is without matter For there is nothing created which is not also compounded either by natural composition as consisting of matter and forme or else metaphysicall namely of the essence or of the act and the power Yet because they do not consist of any corporall matter which is palpable and subiect to the sight but rather spirituall altogether and as they say in the schooles onely of the power and the act they are said to be without matter But God alone is a power or pure Act as Aristotle said verie well in the 11. booke of his Metaphysiks chap. 7. But when were the Angels created Not before the world For onely the Sonne of God was before the world Whence it followeth that they were created in the beginning of all things but in what day they were created it cannot sensibly be defined but onely it may probably be gathered by the historie of Moses that they were created the first day when the heauens wherin they dwell were created whereupon they be called the Angels of heauen a Math 24.36 Gal. 18. The cause why Moses concealed the creation of Angels when he recited the creation of all other things created is this that he purposed to apply and fit his narration to the capacitie of the common people and of the ruder sort and therfore only to set downe briefly the creation of things visible Christ saith Math. 18.10 that the Angels do alwayes behold the face of his Father therefore they haue bene alwayes The aduerbe alwayes doth not signifie eternitie or a thing without beginning but the continuance of their appearing before his Father for the seruice of the godly which began euen from the beginning of the world which the Greeke text doth more fully expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit which is vnderstood at all times What is an Angell It is as Damascene saith lib. 2. cap. 5. a spirituall or intellectuall substance alwayes moueable of its owne power without a bodie ministring vnto God according vnto grace and in nature immortall But the Apostle comprehending the nature and office of good Angels defineth them thus Hebr. 1.14 They are ministring spirits sent forth for the seruice of those who shall be heires of saluation Are the Angels substances really and truly subsisting They are substances because those things are attributed to them in Scripture which can agree to nothing else but to a substance really subsisting as to stand in the presence of God and to praise him some of them are said to haue fallen and other some of them to haue continued in the truth Further to haue appeared after diuerse maners yea taking vnto them bodies and to haue manifested them selues by sundrie effects Now actions are properly of substances that is of those things onely which haue their true subsisting And therefore looke how many Angels there be there be so many sundrie Angelicall essences subsisting seuerally euen as there be diuers men How were the Angels created All of them good because Gen. 1.31 Whatsoeuer God had made was exceeding good although some of them fell a Isa 14.12 and continued not in the truth And they also were good and created in the truth b John 8.44 And Iude in the sixt verse saith that they kept not their first estate but left their owne habitation Are the Angels mutable or immutable In regard of their substance they be incorruptible c Mat. 22.30 because they are without all matter but in respect of the power of God as they were made of nothing so they may be brought vnto nothing again if God should take away his hand Psalme 104.20 But in regard of that estate wherin they now are they cannot be changed by means of the grace will and decree of God although of their owne nature they be mutable as well to that which is good as to that which is euill For whatsoeuer is created the same is mutable saith Damascene And God himselfe speaketh thus of himselfe I am your God and change not Mal. 3.6 What is the reason that some of the Angels falling from the truth others continued in grace and truth The nearest and immediate cause is the goodnesse of the will of the Angels themselues wherein God had created them at the beginning The mediate or superior cause was the free fauor of God whereby their will was holpen that they were inabled to will and could will to persist in the truth and so indeede did continue whilest that others to whom this grace was not communicated not willing to persist and continue fell from the truth by their owne default Phil. 3.8 God worketh in you both to will and to do But the supreme and highest cause of all is the eternall firme and immutable decree of God and his good pleasure proceeding from his wisedome whereby he elected and predestinated some to be made partakers of his grace and to perseuere and reiected the other of his owne iust pleasure for his owne glorie 1. Timoth. 5.21 I charge thee saith the Apostle in the sight of God and the Lord Iesus Christ and of the elect Angels If they be elect then some of them be elect not all of them Can those then which continued in the truth fall from the same and so fall into sinne No because they are truly happie seeing they do euer behold the face of their heauenly Father Mat. 18.10 yet not by nature but by grace and the blessing of God for Christs sake But seeing they can no more sinne nor become miserable do they not cease to haue freedome of will No for whatsoeuer they will they will it freely Moreouer they are more free now then before then they had power to sinne and not to sinne now they are so free from sinne that they cannot sinne and so free from miserie that they cannot now become miserable any more for they are made most holy and also most happie What names are giuen to the Angels Of their nature they are called spirits because of their spirituall essence For Angell is a name of office Spirit of nature Augustine They are called also shining starres or morning starres a Iob. 3.8.7 because they are of a most pure cleare and shining nature The sonnes of God not by essence or nature as that onely begotten
to be punished did repeat Disce meo exemplo mandato munere fungi Et fuge ceu postem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Learne by my losse to doe alone that longs to thee And as a plague that kils all busie medling flee What is the sixt Loue or gratitude and beneuolence which they must declare by their best seruices b Gen 47 7 to 2 Sā 14.4 2 K 19.2 20 7 What is the seauenth They are bounde to helpe him according to their abilities be it by Taxes or Subsidies or tenthes or other waies and this they must doe without murmuring c 1 Sam 8 1◠Pro. 13.7 Christ did so d Mat 17 and commaunded subiects to doe so e M 22.21 Abraham paid tythes to Melchisedech Gen. 14.20 Ioseph and Marie in the New Testament went to be taxed f L 2.4 5 And how can the common wealth be preserued and gouerned without tributes yea and The labourer is worthy of his hyre Luke 10.7 Nay the Lawe of Nature teacheth it by which all Nations who had any forme of gouernment since the creation of the world haue paid tributes For Taxes Subsidies and regall hereditaments are graunted to Princes either to testifie the loue of subiects or to rewarde the care of the Magistrate and that they may better endure all publick charges And if citizens are bounden to aduenture their liues in the Kings seruice much more must they communicate their goods for the common good Are Clergie men or Church men as they are called exempted from all taxes and Subsidies Surely Christ chalenged no such priuiledge for hee was readie to pay tribute for himselfe and Peter And it is against the Lawe of charitie that they who haue proper Lands and other emoluments by the Church should bee exempted from ciuill charges casting that burthen vpon the shoulders of others as though when all others are in want they onely should be free g 2 Cor. 8.33 As for that Gen. 47.26 where wee reade that the Egyptian Priests paid not the fift part this was because their fields were not sold to the King in that dearth they hauing corne from the Kings Granaries But the Leuiticall Priests were in Israell iustly exempted because they possessed no fields amongst that people but only liued of oblations Notwithstanding Iustinian made a Law that Churchmen should be free from such personall seruices as were performed by industry and labour because if they were bound to them they must needes be withdrawne from their dueties Wee also deny not but that princes may remit to them somewhat of their tributes so it bee not to others hinderance and to maintaine their ryot But wee auouch that Churchmen cannot chalenge such immunitie by gods word neither that they can in conscience deny trybute to princes if it be demaunded Wherefore wee auouch that that decree of Boniface the eight is most iniust wherein hee straightly forbiddeth Churchmen not once to pay tribute to profane Princes without the Popes authoritie Why must subiects performe obedience to the Magistrate 1. For the commaundement and ordinance of God 2. To auoid punishments because they who resist magistracie are subiect to punishment Rom. 13.2 and we must be subiect not onely for wrath that is for feare of temporall punishment but also for conscience that is the feare of God least wee offend god before whom wee must keepe a good conscience or not only to auoide punishment but because it is acceptable to God and note that the conscience becomes guiltie and subiect to eternall punishments not for violating the Princes commaundement which sometimes may bee vniust but for violating the institution of God which commaunds obedience to Magistrates and Lawes politick because not humane but diuine Lawes binde the conscience and make it guiltie of eternall death May Subiects rise vp in armes against Magistrates or become mutinous No for God hath often punished the authors of sedition so Core and his companie murmuring against Moses was in the desert consumed with fire and the earth swallowed vp Dathan and Abiram aliue with their families b Numb 16 12 31 so Absolon was hanged in his owne haire being thus punished as a rebell to his father neither did Ziba Adoniah and Zimry escape d 2 Sam. 12 22 1 K. 2.10.20 25.16.16 Did Naboth well 1. King 21.3 to deny Ahab his vineyard who deserued it and offered mony for it Hee did well 1. Because God gaue an especiall law to this people that hereditarie possessions should not passe from one tribe to another but should bee reteined still in the tribes who to that purpose must marrie amongst themselues a Leui. 25 23 Num 36 7.9 because God would haue that stock to be knowne out of which hee had decreed the Messias to be borne What if the Magistrate offer thee some open and great wrong what must thou doe I must not vse any violence against him for now no priuate person hath with Ehud Iudges 3.21 Extraordinarie commandement from god Tihis 7 questiōs after are added of purpose to this English trāslation to kil Princes as may be obserued in the Lords prouident disanulling of such trayterous attempts And here note that all such persons as in the Scriptures attempted any thing against the life euen of Tyrants they had not onely a personall warrant from God but also effected their purpose and without the losse of their owne liues deliuered the people And surely it were better for priuate men priuately to beare all wrongs done by Princes as it were in a doubtfull case then in auenging themselues to sin against God For here Christ bids mee to turne the other cheeke that is to beare all wrongs done especially by my gouernour for Gods sake knowing this that he who is reiected by men is not for an iniurie receiued abiected by God Secondly it becommeth wise men to try all meanes and suffer all wrongs rather then to rise in Armes against Gouernours Thirdly if it bee an inferior magistrate who wrongs me I am to come by supplycatorie petition to the superior for his aid and euen against him vse rather Lawe then force in a free common weale Fourthly I am by flight to auoid the present wrong of my gouernour This in the Scriptures wee finde Practised by Gods people to Pharaoh Exod 5 1. Isa 29 7 and the same people to Nebuchadnezzar a tyrant were commaunded to performe obedience and to pray for him His successor Darius Daniell obeyed and said O King liue for euer b Dan. 6 21 And when Dauid was moued to kill Saul though he was to succeed him in his kingdome and had receiued many wrongs from him as that he gaue his wife to another banished him out of his kingdome and killed the priests for his sake yet he said God forbid that I should lay hands vpon the lords annointed c 1 Sam 26 11 and when he had but cut off the lap of his garment he was grieued for
it d 1 Sam. 24 6 what would he haue bin if he had shed his bloud yea when one brought him word that he had slaine him did he not command him to be executed as a traitor e 2 Sam. 1.14 15 And this he did that he might not make himselfe a president for traitors by a discontented spirit through his example to kill kings Nay he thought it better to make a deere account of his Soueraignes life though he sought his Tertullian hath to this purpose an excellent speech Christianis praestat occidi quam occidere It is better for Christians to be killed then to kill This made Paul to say let euery soule be subiect to the higher powers f Rom. 13.1 this made him to exhort that praiers and supplications be made for Kings g 1 Tim. 2.1 euen for such kings as Nero was in his time this made Peter to say Feare God Honour the King h 1. Pet 2 17 This made Solomon to say My son feare God and the King and meddle not with them that are seditious 1 Prov. 24 21 and to aduise all men in the booke of the Preacher not so much as to curse the king in their hearts k Eccle. 10.20 But seing you set downe this true Doctrine of obedience tell me whether this be the Doctrine of popery The ansvvere is â—n â—â—ridgment of the Exâ—ct aâ—scorse that it is lawfull for any man to kill a Prince who is of a contrarie Religion to Popery Questionlesse it is as may be proued first by their owne assertions Secondly by their seuerall practises Thirdly by the Popes owne pardons for and commendations of such seditious persons as haue either attempted or atchieued the like treasons What are the assertions of papists in this point They do not only say that Heretick neighbors may be spoyled lawfully of their goods Decret papa â—pud grat c. 15. q. glossa that protestant ministers may be defrauded of their tythes b Aâ—â—â— us Card. Et personus that Heretick creditors are not to be payed c Symanchalnst cath Tit. 46. Toletus Ios Insti sacerd de Excom Gratia c. 15 quib that Keepers of forts are freed from such Lords d ibidem Sym that wiues are not bounden to such husbands e Sym Instit that Fathers may disinherit such children f Alanus that children may deny such parents g Alanus pars that kinsfolkes may kill such kindred h Grat. l 5 causa 13.9 Cap legi and that one borne in an hereticall country may deny his country i Alan pars but that by Heresie a man nay a king is depriued of al his iurisdiction whether naturall ciuill or politick k Sym. iâ—stit Tit 46. sect 47 And the tenor of the oath of the league in France is thus If euer I make mariage vse traffick yeeld aid hold friendship giue credence to hereticks or once salute them let God confound me l Ludou de Orl. Part. â—9 Shewe this in particular One of their owne Bishops saith As soone as a Christian King becomes hereticall forthwith the people are freed from subiection m Simâ—ncha Inst Tit. 23 sect 11 A Cardinall saith As long as the prince continueth excommunicate as he must doe euer if he be not a Romanist for the Pope excommunicates ipso facto all hereticks the subiect is freed from the oath of subiection n Tol. Instr. saâ—erd L 1. c. 13 but by whome By the Pope saith a Iesuite who vpon iust cause hath power to absolue from oaths both himselfe as Gregory the 12. did when hee sware that if hee were chosen Pope he would giue it ouer and all others o Ar or Ies mar c. 15 If he be personally excommunicate Then saith their Lawyer subiects are freed from their allegiance and all his hereticall assistants are to bee rooted out and their Land to be exposed to be possessed of strangers Catholicks p Massov Iuriscons de maiest 〈◊〉 â—â—eccl par 2 L 4. de imp pag 676 Nay saith another Lawyer if he be not excommunicate yet if his heresie be publickly knowne q Panorm cap cum in hom there needeth no pronuntiation of the sentence of excoÌ„munication so that saith the Iesuite subiects may lawfully deny him obedience r Valent. Ies Tom 3 in Thomae d sâ— q. 12 p. 2. pâ—g â—63 How so For the euidence of the crime saith their whole school make it a matter of certainty faith doth infer a senteÌ„ce of condenation Å¿ Bannes â—n 2. 2 q. 12. act 2 concl 2 because as the more common opinion doth define it there must we vnderstand the Popes will to haue him excoÌ„municate whom vpon the knowledge of his fault he would excommunicate Nay suppose that a Protestant Prince haue a iust Quarrell yet no warre can be lawfully denounced or waged by the Queen being excommunicate by name though otherwise in it selfe it were most iust because her power is vnlawfull a Alens letter to â—â—â—ley Come we next to practises shew me them First Pope Gregorie the seauenth alias Hildebrand beginneth this Pageant We by the Apostolicall authoritie doe absolue all from their oathes which they haue giuen to persons excommunicate b apud grat c. 17. 6. 6 And another Gregorie vseth the like tenor we excoÌ„municate al hereticks that they who are bounden vnto theÌ„ by oath may know that they are absolued from all duetie of fidelitie c Greg 9 L. 9 decr Tit 7. c. 5 Lastly Pius Quintus their successor in place but superiour in malice saith We coÌ„mand all subiects absolue theÌ„ froÌ„ the faith they haue plight with their queen Elizabeth d Pius 5 in bulla But this is onely for obedience to Kings what can you shewe for offering violence to Kings Costerus saith This power of deposing Kings of their crownes and Emperours of their dignities in behalfe of the good of the Church was euer peculiar to the Pope who hath no lesse authoritie as Christs Vicar ouer Christians then the hireling ouer his beasts e In Apol pro part 1. ench p. 64 So the pope hath authoritie ouer the Emperour saith Molinia because the Emperour is but the popes Minister and is to vse his temporall sword onely at his beck f de Inst dispâ— 29 tract 2 And if Kings will not enthrall themselues to the Popes authoritie It is not lawfull for Christians saith the Cardinal to tolerate any such King who draweth his subiects to heresie g Bellarm. L 5. c 6 7 4. de Ro P But subiects ought saith Sanders to set vp another in his place h De visib monarch L 2 c. 4 Yea they ought saith Creswell to expell him out of his Kingdom as the enemy of Christ which is as he calleth it i in philop pag. 194 an vndoubted doctrine among the learned and agreeable to Apostolicall truth Yea which is