Math. 9.36 Iohn 2.17 Ioh. 11.33.35 Mat. 26.37.38 that he ascended visibly and locally into heauen and thence that he shall come againe to iudgement l Act. 1.9.11 Why must Christ needes be true man 1. The iustice of God required it should be so that the disobedience committed in our flesh might in the same be repaired m Rom. 5.17.18.19 Hebr. 2.14 2. The reason of our adoption for it pleased the Sonne of God to take the nature of man vpon him and to become our brother and by that means to become our nearest kinsman and most neare allied vnto vs that we being made his members might be made the sons of God Gal. 3.26 and that he might haue right to redeeme and ransome vs n Ier. 32.8 Ruth 3.12.13 Hence is matter of comfort in euery kind of temptation Therfore the Apostle to the Hebrewes 2.17 4.5 saith He tooke not vpon him the nature of the Angels but the seed of Abraham and in all things became like to his brethren that he might haue compassion of his brethren 3. For the confirmation of our resurrection for in that Christ tooke on him our nature and hath raised it vp and giuen vnto it immortalitie and hath exalted it in the heauen by vertue of that communion which we haue with him shall we be raised vp at the last day and this our vile bodie shall be made conformable to the glorious bodie of Christ Phil. 3.21 1. Cor. 15.22 As in Adam all are dead so in Christ shall all be made aliue Why was neither the Father nor the holy Ghost incarnate but the Sonne 1. Because it was meet that the world should be redeemed and all things restored by him by whom all things were created or that man should be redeemed from death by him by whom he was first created and should haue bene brought vnto life eternall if he had not sinned 2. It would haue bene vnconuenient that there should be two Sonnes one in the diuine nature another in the humane nature 3. It was the eternall decree of the Father whereby he purposed to saue mankind by the Sonne a Heb. 2.10 Whether is Christ God and man diuided or ioyned together Ioyned and vnited but not diuided By what kind of vnion Not by inhabitation onely as God dwelleth in the Saints not by consent onely b Ioh. 17.21 as the faithfull are one in the Father and the Son not by mixture as when water is mingled with wine not by combination as two boords be ioyned together lastly not by composition whereby of the mixture of two things there ariseth a third but by personall vnion which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorporation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because neither the whole Deitie nor any part of it is subiectiuely communicated to the humanitie of Christ but onely the humane nature was assumed of the Sonne of God into the same person Leu. 2.16 What is the personall vnion in Christ It is that whereby the person of the Sonne of God being a person from all eternitie existing did assume the most pure nature of man wanting all personall existing of it owne into the vnitie of his person and made it his owne the proprieties of each nature being preserued Or as Paul defines it Colos 2.9 Whereby in Christ doth dwell all the fulnesse of the godhead bodily Whereof we haue a manifest resemblance in the vnion of the soule and the bodie but that it doth not fit in euery point For in man from the nature of the soule and the nature of the bodie there ariseth a third nature compounded of two which is called the nature of man But in Christ there is not made a frame of one third nature of the diuine and humane but each remaines pure and vnconfounded Neither doth that similitude of the iron red hote agree in euery point because the heate and the light in the iron being hote are but qualities not the very substance of the fire And therefore the Apostle doth well call it a great mysterie of godlinesse 1. Tim. 3.16 How is this vnion made Without all confusion without all conuersion of one nature into the other indiuisibly inseparably The difference of the natures by no meanes being taken away by the vnion but rather the proprietie of either nature being saued and ioyned together or concurring into one person and one subsisting as the Calcedon Synode speaketh in the historie of Euagrius lib. 2. cap. 4. And from that time that the Word did assume our humane nature he neuer left it no not in his death And to this purpose make those verses Sum quod eram nec eram quod sum nunc dicor vtrumque Ignoras nisime stirpe ab vtraque tenes I am that I was nor I was that I am now both am I called Thou knowest me not except thou know me subsisting of both natures By what testimonies will you proue that the diuine and humane nature in Christ did ioyne together into one and the same person Esa 7.14 9.6 Luk. 1.35 That which shall be borne of thee shall be called the Sonne of God Ioh. 1.4 And the word was made flesh not by sacramentall vnion in which respect Christ was said to be a rocke not by confusion of the natures not by commutation as water is turned into wine Ioh. 2.14 but by assuming the flesh into the vnitie of the person The voice of God speaketh thus of Iesus the sonne of Marie This is my welbeloued Sonne Mat. 3.17 He that descendeth is euen the selfe same that ascended aboue all heauens that he might fulfill all things Ephes 4.10 God sent his Sonne borne of a woman Gal. 4.4 But what meanes this that the flesh of Christ is said by Damascene and Gregorius Nyssenus to be deified Not because it is turned into the diuine nature but because it is ioyned vnto it into one person and we must vnderstand it of the bestowing of gifts vpon it whereby the humane nature of Christ doth excell all creatures yet so as they do not abolish his nature Why is it necessarie that Christ should be both God and man in one and the same person 1. To the end he might reconcile God and man or that he might make God and man one 2. That he might be a fit Mediator betweene God and men by reason of his participation and affinitie with them both a 1. Tim. 2.5 Heb. 8.6 3. That he might reconcile God vnto vs by his death which if he had bene God alone he could neuer haue suffered if onely man he could neuer haue ouercome 4. That the workes of redemption performed in the flesh of the Sonne might become a sufficient price for sinne whereby God that infinite good was offended For although certaine actions do properly proceed from the diuine nature and some are done by the humane nature yet all of them do equally receiue their price and worthinesse from the diuine nature So the
flesh of Christ hath power to quicken because it is the flesh of that person who is God the obedience of the man Christ doth iustifie because it is the obedience of that person who is God the bloud of Christ redeemes the Church because it is the bloud of God Act. 20.28 Of the Phrases What is the communication of proprieties IT is called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cannot well be englished and it is not the effusion of the proprieties of one nature into the other or a mutuall confusion of proprieties but the attributing by Synecdoche a part for the whole or an affirmation one of the other whereby because in Christ the two natures and one person is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. 3. one thing and another and not one person and another that which is proper to one nature in Christ is attributed not to the other nature but to the person taking the name of one of the natures whether it be the diuine or humane As Theodoret saith Those things which be common to the person are made proper to the natures by reason of the identitie of the person as Damascene saith and the affinitie of the natures one towards another and because there is but one person Orthod fid lib. 3. cap. 3. 4. Or else it is such a manner of predication whereby those things which be proper to the natures are indifferently attributed to the person of Christ which is but one and that because Christ in his two natures is both to wit perfect God and perfect man to whom therefore those things are truly and indeed attributed as well which are proper to God as those which be proper to man Therefore it is well and truly said God or else the Son of God was borne of the Virgin Marie suffered was crucified and God purchased vnto himselfe the Church with his owne bloud 1. Cor. 2.8 Act. 20.28 Not simply principally and by himselfe as he is God but by accident and in another respect or in regard of another thing because that which is proper to one nature namely to be conceiued borne crucified to die is not attributed to his diuinitie but to the person taking the name of one namely the diuine nature For this word the Sonne of God or God which is the subiect of the proposition is the Concrete and not the Abstract and signifieth not the diuine nature but the person who is God and man Therefore it is well said The Sonne of man or Christ man is eternall almightie al-present saueth raiseth the dead giueth eternall life And Ioh. 31.13 No man ascendeth into heauen but he that commeth downe from heauen both in respect of the vnion seeing that the selfe same person is both man and God for as God by reason of the vnitie doth account those things which belong to the humane nature proper to himselfe saith Cyril of the incarnation of the onely begotten cap. 26 so as he is man by reason of the vnion doth account those things which belong to the diuine nature to be proper to it selfe and also because the Sonne of man is a word Concrete which signifieth the person of Christ being but one consisting of the diuine and humane nature and therefore whole Christ is euery where present but not all that is in Christ Totus Christus non totum Christi est vbique On the contrarie it is wickedly said that the diuinitie of Christ was borne of the Virgin suffered and that the humanitie of Christ is eternall euery where present almightie for the diuinitie is a word abstract which simply signifieth the diuine nature in Christ which is most free from all manner of suffering Now the predication of diuerse natures by reason of the hypostaticall vnion is of no force but in those things which are signified as whole and perfect Supposita for as we do not vse to say the bodie is the soule or the man is the soule so neither do we say this God Christ is the bodie of Christ or the soule of Christ but onely God is man Is the communication of proprieties verball onely or reall It is a true and reall speech because the person of whom by the trope Synecdoche as well the diuine as the humane either names or proprieties or effects are indifferently and equally affirmed containeth all those things in it selfe truly and indeed which do agree to very God and very man those things which be diuine as he is God those also which be humane as the same is man but not in respect of both natures but according to the one and the other as in the same place Cyrill teacheth For then should be brought in the Eutychian heresie of the confounding of the natures or proprieties and it should cease to be a speech by Synecdoche But those titles which belong to the office of Redemption are they to be attributed to the natures seuerally a sunder or to the person To the person as Christ is a Mediator Pastor Priest according to both natures although each of them in that worke retaineth his owne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper efficacie or operation What is the effect of that personall vnion The bestowing of gifts whereby the humane nature in the person of Christ is adorned and whereby it excelleth all other creatures in wisedome goodnesse holinesse power maiestie and glorie which the Fathers call the Deifying of the flesh the Schoolemen Habituall grace of the communion of proprieties which is mutuall one of another and the reciprocation of the names altogether distinct How manifold is the state of Christ Twofold one of humiliation whereby he willingly vndergoing the burdens reproches and punishments of our nature did humble himselfe to the death of the crosse the Diuinitie in the meane while according to Irenaeus resting or hiding it selfe that he might be crucified and die The other of exaltation whereby after his death his humane nature did lay aside all the infirmities of his humane nature but not the essentiall properties and was wonderfully exalted aboue all creatures vnto most great honor yet not in any case matched and equalled to the diuine nature of Christ a Phil. 2.7.9 What are the doctrines contrary to this The 1. heresie of Macedonius and Valentinus who affirmed that Christ brought with him a celestiall body from heauen as also of Apelles who said his bodie was ayrie his flesh starlike and that he passed from the virgin as water from a pipe 2. Of the Manichees who fained vnto him an imaginarie bodie 3. Of Apollinaris who denied that Christ did assume a reasonanable soule but that his Diuinitie was vnto him in stead of his mind 4. Of Eunomius who affirmed Christ to be a meere man and that he was called the sonne of God by adoption and of Ebion who said that Christ was borne by humane generation 5. Of Nestorius who taught that as there be two natures in Christ so there are two persons and that
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
the Diuinitie is present with the humanitie by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumstance and combination but not by personall vnion Therfore he denied that Marie was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of God or brought forth God and affirmed that man not God was crucified of the Iewes 6. Eutyches heresie contrary to the former for he taught that the humane nature after the vnion was endued with the proprieties of the Diuinitie 7. Of the Manichees who auouched that Christ had but one onely will not two a diuine and humane will 8. Of the Vbiquitaries who attribute to the humanitie of Christ the essentiall properties of the Diuinitie altogether forgetting that saying He that taketh away the proprieties taketh away the nature and on the contrary He that attributeth the proprieties attributeth the nature and of whatsoeuer the Essence cannot be affirmed no more can the essentiall proprieties thereof be affirmed of the same Of the office of Christ How manifold is the office of Christ THreefold Propheticall Priestly Kingly as it is expressed Heb. 2.10 What is his Propheticall office It is that office whereby he hath reuealed to mankind the Gospell that is the secret counsell of the Father concerning the redemption of mankind by the Word by the holy Ghost by the Sacraments both by himselfe as also by the Ministers of the word Ioh. 1.18 Ephes 4.10.11 Shew some testimonies Deut. 18.18 I will raise a Prophet like you c. Esa 61.1 He hath sent me that I should preach the Gospell to the poore Math. 17.5 This is that my welbeloued Son in whom I am well pleased heare him For this cause he is called a Pastor a Esa 40..1 John 10.11 the publisher of peace b Zach. 9.10 Ephes 2.17 the most faithfull witnesse of God c Iohn 3.32 Reu. 1.5 which office he doth execute vntill the end of the world d Ephes 4.11 What is his Priestly office It is that whereby he is Mediator betweene God and man or that whereby he hath set himselfe a Mediator betweene God and men e 1. Tim. 25. Heb. 11.24 which agreeth to no man saue to Christ alone f Heb. 2.17 How many parts be there of this office Two his satisfaction whereby he fulfilled the law g Mat 5.17 Rom. 10.4 and paid the ransome for the sins of the world h Mat. 20.28 In respect of which part of his office he is called a Redeemer i Mat. 20.28 Gal. 3.13 and a Sauior k Esa 25.8.9 53.4.5.6 Iohn 3 17 1. Pet. 2.24 and a Lambe or a sacrifice l Esa 53.7 Ioh. 1.29.36 Reuel 13.8 And his intercession whereby Christ doth instantly desire that his sacrifice may continually preuaile with God his Father for the reconciliation of his elect m Rom. 8.24 Heb 7.25 According to which nature is Christ a Mediator and a Priest According to neither of them asunder but according to both his diuine and humane ioyntly together n Gen. 3.15 22.18 Dan. 9.17 2. Cor. 5.15 Heb 4.15 9.14 1. Because he is in one and the same person the same God man 2. Because he was after the order of Melchisedech without father as man and without mother as God 3. Because he must be partaker of them both that he might reconcile God to man and man to God as Irenaeus saith It was necessary by reason of his habitation with both that he should reduce both into loue and concord and procure that God should receiue man and that man should be restored to God 4. Because the workes of the Mediator are of him that is both God and man that God might accept them 5. Because none could satisfie Gods iustice but God none ought but man Was Christ Mediator before his Incarnation He was because in the foreknowledge predestination and acceptance of God the two natures were reputed as vnited and with him things done and to be done present and to come are all one Thus Heb. 13.8 Iesus Christ is to day yesterday and the same for euer So 1. Pet. 1.20 And as the Lambe is said to be slaine from the beginning of the world Apoc. 13. so the prayers then powred out for the Church in Gods acceptation may be said to be made How doth the Sonne make intercession to the Father Surely as a person but yet as man but so as that the dignitie of those prayers issue from the excellencie of his Diuinitie which in Christ is personally vnited with his humanitie Have you any pregnant testimonie concerning the Priesthood of Christ Psal 110.4 The Lord hath sworne and it shall not repent him Thou art a Priest for euer after the order of Melchisedech who was a type of Christ a Heb. 7.3 as were Aaron also and Isaac b Gen. 22.6.9 May the Ministers of the Gospell be called Priests They may but onely in two respects 1. Because they together with others are ingrafted into Christ and so farre forth as they be true Christians 2. Because they teach the Gospel and sacrifice men themselues and offer them vp a liuing sacrifice vnto God by the Gospell For this cause Paul testifieth of himselfe that he had offered a sacrifice when he had sacrificed the Gentiles by the Gospel that they might be an acceptable sacrifice vnto God being sanctified by the holy Ghost Rom. 15.16 Yet in no place in the new Testament the name of Priest is attributed peculiarly to the Ministers of the Gospell because Christ hath no copartners of his Priesthood What is the Kingly office of Christ It is that whereby he doth according to both natures wittingly and willingly moderate rule and gouerne the whole world Shew some plaine testimonies concerning this office Psal 2.6 He hath set his King vpon his holy mountaine Mat. 28.18 All power is giuen me in heauen and in earth Ioh. 13.3 All things are giuen me of my Father And for this cause he is called the eternall King c Esa 9.7 Psal 45.7 Luke 1.33 the King of righteousnesse d Heb. 7.2 the King of Kings e Reu. 7.2 How manifold is the administration of this office It is two-fold in this world Generall or powerfull whereby he rules all creatures by his power Speciall or of grace whereby he doth in speciall manner and peculiarly rule defend and gouerne his Church and doth enrich it here on earth and glorifie it in heauen In which respect he is also properly called a King f Psal 2.9 1. Because he hath redeemed his Church which Satan had inuaded g Psal 20. 2. Because he hath vanquished the prince of darknesse 3. Because he doth defend and make blessed all those that flie vnto him Who are citizens of this kingdome and what be the lawes The citizens are Christians so called of the King Act. 11.26 1. Pet. 2.3 the lawes are the word of God the enemies are sinne Satan hell death and the rewards are the things of this
and a better life What be the benefites or the effects of this kingdome of grace Righteousnesse peace and ioy in the holy Ghost h Rom. 14.17 that is peace ioy happinesse light the knowledge of God begunne indeede here but made perfect in heauen or in the kingdome of glorie whereby it is manifest that this kingdome is not earthly but spirituall and heauenly i Ioh. 18.6.36 Which be the parts of the kingly office of Christ Two Vocation and Iudgement Vocation or calling by the word of truth and that double 1. whereby in generall Christ inuiteth all men indifferently to the embracing of his Gospell hauing appointed the ministery of the word to that end and purpose k Mat. 22.14 2. Speciall whereby by the labour of his Ministers he doth effectually illuminate and call vnto the knowledge of himselfe the elect by the inward operation of his spirit in his time appointed l Rom. 8.30 The other part of his kingly office is Iudgement m Ioh. 5.17 which he exerciseth after two maner of wayes 1. In this life both toward the elect partly in iustifying them or absoluing them from their sins which is the office of a Iudge partly by defending them against all kind of enemies as also toward the reprobate afflicting them with temporall punishments or else killing them with the word and moreouer by casting forth superstitions and brideling the furie of Satan and vngodly men n Psal 110.12 2. In the world to come by summoning both of them before his Tribunall seate and giuing sentence according to his word 3. By glorifying his elect and adiudging the wicked to eternall punishment Seeing the kingdome of Christ is eternall Psal 45.7 o Mat. 16.27 25.31.32 c. Why is it said that in the last day 1. Cor. 15.24 he shal render vp the kingdome to God euen the Father Not because he shall vtterly depriue himselfe of his kingdome but because that the manner of administration which Christ vseth for the gathering and preseruing of his Church in this world shall then cease What things are contrary to the doctrine of the office of Christ 1. The error of Stancarus who referred those things which belong to the whole person as to be Mediator to the humane nature apart and of Osiander who ascribed the office of a Mediator to the Diuinitie alone 2. The error of the Papists concerning the authoritie of the Pope of the Church of Councels in deuising new articles of our faith and expounding of scriptures and bringing in mens traditions into the Church The same mens error concerning the merites of workes satisfactions and the sacrifice of the Masse substituted into the roome of Christ and of the priesthood and sacrifice wherein most blasphemously they say they offer vp Christ for the quicke and the dead and of inuocation and intercession of Saints 3. The errour of the Popes supremacie of Christ his Vicarship whereof he hath no need 4. The error of the Iewes who dreame of Christ his earthly kingdome The third common Place concerning the holy Ghost To what things in the Scriptures is this name Spirit attributed SOmetime to things created sometimes to the Creator whence we may make a double spirit one created another vncreated but yet by proportion because the word Spirit doth principally agree to the Creator and to the things created lesse principally When it is attributed to the creatures it is vsed two wayes sometimes it signifies the substance sometimes the qualitie The substance either bodily but by a metaphor as Iohn 3.8 The Spirit that is the wind bloweth where it listeth or else spiritually and that either the soule as Psal 33.6 Into thine hands O Lord I commend my spirit that is my soule Act. 7.59 Lord Iesu receiue my spirit or else the Angels and those either good Heb. 1.14 the Angels are called ministring spirits or else as Luke 11.26 The vncleane spirit taketh to himselfe seuen other spirits worse then himselfe When it signifieth a qualitie it is vsed sometime for the opinion and affection as Math. 5.3 Blessed are the poore in spirit or else for the breathing and motion of the mind whether it be good which proceedeth from the good spirit of God or euill which is stirred vp by the euill and vncleane spirit as also from our owne euil will And hence it is that the gifts of God are called the spirit but by a metonymie as when Elizeus saith Let thy spirit be double vpon me 2. King 2.9 And when God saith vnto Moses Num. 11.17 I will take of thy spirit and giue it to the Elders And that either in speciall as Esa 11.2 The Spirit of wisedome for the gift of wisedome infused by the holy Ghost c. Ephes 1.17 The Spirit of meeknesse for meeknesse which the holy Ghost infuseth into the hearts of the faithfull so the Spirit of faith 2. Corint 4.17 and the Spirit of loue 2. Tim. 1.7 So on the contrary the spirit of couetousnesse the spirit of giddinesse the spirit of drunkennesse Esa 10.14 the spirit of slumber of fornication b Esa 29.10 Hos 4.12 are vsed for those vices Or else in generall all the gifts of the holy Ghost but those especially which in times past in the beginning of the preaching of the Gospell were bestowed vpon the beleeuers for the confirmation of the heauenly doctrine c 2. Cor. 11.4 Besides this word Spirit signifieth a qualitie when it is opposed against the flesh and againe it signifies another qualitie when it is opposed to the letter What doth the Spirit signifie then when it is opposed to the flesh It signifieth the grace of regeneration that is whatsoeuer in man either the mind or the will or in the affections is regenerate and renewed by the holy Ghost as Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh Now the flesh being opposed against the spirit signifieth whatsoeuer is not as yet regenerate in vs to wit the pronenesse of the affection and carnall qualitie of the flesh and sinne d Joh. 3.6 which striueth against the spirit so that one and the selfe same faithfull man so long as he liueth here may be said to be both flesh and spirit as Paule sheweth by his owne example e Rom. 7. But what doth the word Spirit signifie when it is opposed to the letter It signifieth the power and efficacie of the holy Ghost ingrauing in our hearts the righteousnesse of Christ and by that meanes the law of God it selfe and bowing our hearts to the obedience thereof as it is 2. Cor. 3.6 The letter killeth but the spirit giueth life that is the bare law considered without Christ without the operation and efficacie of the holy Ghost killeth by the corruption of our nature but the Gospell by the Spirit of Christ which it hath ioyned with it giueth life Sometimes also Paule calleth the externall signe in the ceremonies the letter being
might manifest his iustice and mercie 2. The primitiue or outward cause mouing vnto it the calamitie of mankinde and the tyranny of the Diuell ouer mankinde 3. The antecedent or inward cause mouing here vnto was the vnspeakeable loue of God the father towards his creature as it is said Ioh. 3.16 So God loued the world that hee gaue his onely begotten sonne c. 4. A fellow cause working voluntarily and with election and obeying the father was the sonne of God himselfe who as Paule saith Phil. 2.7 Made himselfe base taking on him the forme of a seruant became obedient to the father euen vnto the death of the crosse For hee deliuered himselfe into the hands of his enemies voluntarily and readily according to the prophecie Esai 53.7 He was offered because he would and Heb. 10.4 out of the Psalm 40.7.8.9 Because it was impossible by the bloud of Buls and Goats to take away sins therefore Christ entring namely into the world said Sacrifice and oblation thou wouldest not haue burnt sacrifices for sins thou wast not pleased with then I said Lord I come in the beginning of the book it is written of me that I may doe thy will O my Lord. Sathan also is a chiefe cause of Christs death because with an ancient hatred he persecuted the seed of the woman and when hee could do no more hee bit his heele as it was foretold Gen. 3.15 All men are causes of Christs death and to them it must be imputed because of the guilt and the sinne wherein euery one is entangled The helping or instrumentall causes of Christs death were Iudas and the high Priests who counted to Iudas the 30. siluer pieces a Mat. 26.15 Annas also Caiphas Pilate and the people which cryed Away with him away with him b Ioh 18.15 And the Roman souldiers who were his executioners which instruments notwithstanding God so vsed as he finished by them a worke most holy to wit the redemption of mankind but the cursed instruments for none but the most vile and wicked could endure to betray condemne and murder an innocent he did punish with most iust punishments seing they sinned not by constraint but of their owne accord and most of them against their owne conscience What is the subiect oft this passion The Lord himselfe the verie sonne of God being made man But whether was the passion a suffering of his whole person or of one of his natures onely The passion was of the person because that person which suffered was God and man but he suffered not in his diuine nature for it cannot be that an immutable thing should suffer an immortall thing die but in mans nature which hee tooke vpon him and which was subiect to suffering Therefore Paule in respect of the person saith Act. 20.28 That God purchased to himselfe the Church by his bloud And in respect of the humane nature 1. Pet. 4.1 the Apostle affirmeth that Christ suffered in the flesh And in the Epistle to the Hebrewes 2.14 the author saith That the sonne of God was made partaker of flesh and bloud that by death hee might destroy him who had the power of death Therefore although the passion and death of Christ be properly of the flesh according to nature yet according to the person it belongeth to the word because it is one and the same person both of the flesh and the word What was the formall cause The suffering both of the bodie soule both which sufferings are described by the Euangelists in certaine degrees and parts What was the suffering of his soule The inward torment of the soule which Christ felt especially after the administration of the Supper and that ariseth by certaine degrees 1. For first in the garden hee feeling the anger of God kindled against our sins out of his great trouble of minde cryeth Mat. 26.38 My soule is verie heauie euen vnto the death and Father if it be possible remoue from mee this cup by which cup according to the Hebrew phrase he vnderstandeth the anger of God and the punishment for our sinnes yet notwithstanding he addeth a condition Not as I will but as thou vvilt Mark 14.26 Whereby he signifieth not an opposition but a diuersitie of wils which is not of it selfe faultie especially where the wil of mā is subiected to Gods will so a man is ought to be sorie at his friends death yet doth he willingly yeeld to the purpose of God 2. This torment was so increased that hee sweateth drops of bloud through the grieuousnesse thereof Luk. 22.44 At last vpon the Crosse as though he were oppressed by these griefes and forsaken of god he cryeth out My God my God why hast thou forsaken me Ma. 27.46 not as though God were separated frō the humane nature but because it is as Bernard saith a kinde of forsaking when there is no performance or exhibiting of power in so great necessitie neither any shewing of Maiestie which complaint was the complaint of one not despairing or distrusting for he calleth God his God but of one wrestling with a most grieuous temptation Caluin calleth this sanctam desperationē an holy desperation For this cause Dauid prophecying of Christ Ps 18.5.6 saith thus The sorrowes of the graue haue cōpassed me about that is I haue suffered horrible griefes such if as these griefes should haue bene indured by an angel yea al the Angels they would haue bin brought to nothing altogether oppressed of thē And He. 5.7 it is thus said of him Who in the daies of his flesh did offer vp praiers supplycations with strōg crying tears vnto him that was able to saue him frō death and was also heard in that which he feared or was deliuered from his feare that is from that terrour astonishmēt which possessed him when he thought vpon the most seuere iudgement and anger of God But what was the cause of such torments in Christs soule Not one but many 1. The thinking vpon the tyranny of sinne death and Sathan which made hauock of mankind 2. The meditation of that horrible infamous and cursed punishment a Gal. 3.13 which he foresawe he should suffer in his most holie bodie as also those contumelies which should be cast vpon him 3. His thinking vpon the ingratitude of the greatest part of the world 4 Especially the sense of Gods horrible wrath which hee sustained for our sins for which he tooke vpon him to make satisfaction Whereupon Iohn 1.29 Hee is called the Lamb of God which taketh away or which beareth the sins of the world What was the suffering of the bodie His outward suffering which befell to him besides those griefes which in his soule hee sustained which may bee diuided according to the subiectes or places in which he was diuersly afflicted as the garden Caiphas his house or the Cōuocation of the Priests the Pretorie or towne Hall the place without the citie where theeues were punished
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
Whereupon Gregorie in his homilie of the Ascention To sit saith hee is proper to him that iudgeth to stand proper to him that fighteth and defendeth Stephen therefore beeing in the laboure and trauell of his combat saw him standing whome hee had for his helper but then after his ascention Marke describes him sitting because after the glorie of his Ascention hee shall in the end bee seene as a Iudge thus farre Saint Gregorie Doth not the omnipresence or the beeing euery where of his bodie follow vpon the sitting of Christ at the right hand of his Father seeing the right hand of the Father at which he sitteth is euerie where Surely no no more then eternitie or vncorporallenesse doth inasmuch as the same right hand is without bodie and eternall 2. The bodie is not said to bee the right hand but figuratiuely To sit at the right hand Now it is no good argument to reason from a figuratiue speach to a proper 3. Wee shall also be placed at the right hand of Christ and yet we shall not be euery where 4. A man may raigne in many seuerall places although hee bee not essentially in them and therefore it is but a least to make the essence of Christs humanitie to stretch as farre as his rule and gouernment or on the contrarie to hemme in his power and essence within the same limits Neither doth this sitting take away the essentiall properties of his humane nature which beeing taken away the nature of man should not bee glorified but vtterly abolished But what then is not Christ euery where Hee is but by communication of properties to signifie that great coniunction of two natures in Christ alone according to that Iohn 3.13 No man ascendeth vp into Heauen but he that hath descended from Heauen the Sonne of man which is in Heauen For Christ is so one as that which is proper vnto him in regard onely of one of his natures is sometimes attributed to whole Christ in respect of the vnitie of his person How many parts are there of this sitting Two 1. Exceeding great glorie and that both humane and inherent in the humane nature as in a subiect and by habituall grace shining ouer euery Creature and also Diuine proceeding from the deitie dwelling in humane nature In this respect Act. 7.55.56 Stephen sawe the glorie of God and the heauens open and Christ sitting at the right hand of the father that is in an estate exeeeding glorious or shining with the Diuine and humane nature 2. A full administration of a kingdome whereby Christ being so exceeding glorious doth exercise dominion ouer all things created in heauen and in earth Ephe. 1.20.21 22. This Iesus when he raised him from the dead hee set him at his right hand in heauen farre aboue all principalitie and power and might and Dominion and euery name that is named not onely in this world but also in that that is to come And 1. Pet. 3.22 which is at the right hand of God gone into heauen to vvhome the Angels and powers and might are subiect VVhat is the end 1. That such exceeding maiestie and glorie might follow such extreame humiliation and infamie 2. That he might enioy most blessed rest both in body and in soule 3. That both heauenly and earthly creatures might looke vp vnto his maiestie might bee gouerned by his hand attend vpon his becke and might be subiect to his power Phil. 2.9.10 God hath highly exalted him giuen him a name aboue euerie name that at the name of Iesus euery knee should bow both of things in heauen things in earth things vnder the earth What are the effectes or fruites 1. That he subdueth all his and his seruants enemies 2. Hee gouerneth his seruants by his spirit and by little little perfecteth them 3. By his intercession to his father and by the perpetuall force and efficacie of his sacrifice hee obtaineth peace for his seruants Heb. 7.25 Hee euer liueth to make intercession for them and he doth bring to passe that the father doth account all his seruants acceptable and beloued in his sonne and doth alwaies embrace thē with a fatherly affection and hee doth alwaies appeare before his father in heauen that as the onely Mediator hee may sanctifie their prayers by the sweete smelling sauour of his sacrifice and may offer them to his father and make them acceptable Rom. 8.34 Christ sitteth at the right hand of God and maketh request for vs. 4. Hauing all thinges in his power he doth most mightily defend and preserue his Chrurch yet militant on earth and that by diuers meanes against all the assaults of Sathan 5. Hee admitteth his members according to that they are able to receiue euen to the fellowshippe of his eternall glorie not only in potentia in power nor in right or in hope alone but euen in act but yet in himself as in the head as members ioyned vnto the head and that by a threefold maner of coniunction or knitting together 1. Of his eternall predestination whereby he hath chosen vs to bee his members 2. By the coniunction of his flesh whereby he hath coupled our flesh vnto himselfe by an hypostaticall vnion although not in generall for then it should agree with euery man to be the word of God as it agreeth with Christ but yet in the particuler and in indiuidno as Damascen speaketh in his first booke and 11. Chapter 3. By the coniunction of his spirit whereby communicating vnto vs his spirit he doth ioyne vs most neerely vnto himselfe and maketh vs flesh of his flesh and bone of his bones Ephe. 2.6 And hath raised vs vp together and hath made vs sit together in Heauen in Christ Iesus But in the world to come hee will indeed really admit vs to the fellowshippe of this eternall glorie in full possession For Mat. 25.23 Hee will place the sheepe on his right hand And Mat. 19.28 It is saide That wee shall sit together with Christ in heauen And 1. Cor. 6.2.3 that wee shal iudge the world and the Angels and shall raigne together with Christ Apoc. 3.21 To him that ouercommeth will I graunt to sit with me in my throne euen as I ouercame and sit with my father in his throne And Ioh. 17.24 Father I will that they vvhome thou hast giuen me be vvith me euenvvhere I am yet so that Christ as the head alwaies hath the preeminence What meaneth Christ then vvhen hee saith Mat. 20.23 To sit at my right hand and at my left hand is not mine to giue but it shall be giuen to them for vvhome it is prepared of my Father Hee speaketh according to their opinion by whome hee wa◠demaunded and which dreamed of a kingdome of the Messias in this world neither doth hee derogate any thing from his owne power but declareth that it was not enioyned him by his father that hee should assigne vnto euery man a degree in the kingdom of heauen but that hee
should teach the way thereunto What is the vse of this Doctrine 1. The exaltation of Christ doth shewe that the Mediator was not onely a man but truely and essentially God that so our trust in him might bee the more stedfast 2. It lifteth vp our mindes to heauen and causeth vs to be there conuersant in minde and affection where our head is euen as now wee are in him out of this world 3. Wee see what wee also must hope for that are the members of Christ Both which vses the Apostle doth vnfolde Phil. 3.20.21 Our conuersation is in heauen from whence also wee looke for the Sauiour euen the Lord Iesus Christ who shall change our vile bodie that it may be fashioned like vnto his glorious body according to the mightie working whereby hee is able to subdue all things vnto himselfe· 4. Heb. 4.16 Let vs goe boldly vnto the throne of the grace of God seeing that Heb. 8.1 Wee haue such an high Priest that sitteth at the right hand of the throne of the maiestie in heauen What is contrarie to this Doctrine 1. Their errour who do call the personall vnion of the Diuine and humane nature the sitting at the right hand of God or do affirme that Christ then sat at the right hand of God when the two natures began to bee vnited or doe apply the personall vnion of the two natures for the expounding of his sitting at the right hād of his father for by that meanes they confound the Articles of our beliefe 2. The errour of the Vbiquitaries who doe cal the sitting at the right hand of God a measure of maiestie whereby they thinke the flesh of Christ was made omnipresent or to haue a beeing in all places at once which is to take away from Christ the trueth of his flesh 3. The errour of the Papists in their intercession and protection of Angels and Sainrs deceased as if these were our Patrons aduocates and Mediatours to procure grace for vs by their praiers and merits and to present our prayers to God contrarie to that that is saide 1. Tim. 2.5 There is one Mediatour betweene God and man the man Christ Iesus And contrarie to the commaundement of Christ Iohn 15.16 and 16.23 Whatsoeuer yee aske of the Father aske it in my name And to that Esay 63.16 Abraham is ignorant of vs and Israell knoweth vs not The nine and twentieth common place Of Faith Whence is Faith deriued THE Latine word Fides is deriued from fio to bee done because that is done that is spoken or promised by any man and sometimes it signifieth actiuely sometimes passiuely as in him that promiseth it signifieth to giue a mans faith or to keepe a mans faith in him that beleeueth the promise it signifieth to haue faith In Hebrewe it is called Emunah from the firmenesse and constancie of words and promises and is deriued from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was true from whence commeth Amen a word knowne to euery man Let it be true or firme or ratified The Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the third Praeterperfect tense Passiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am taught I am perswaded I assent and I doe plainely beleeue as Rom. 8.39 I am certainely perswaded that neither death nor life nor any thing else shall separate vs from the loue of God in Christ Iesus The verbe Actiue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I perswade I teach as 1. Iohn 3.19 Wee shall before GOD assure or perswade our hearts The preterperfect tense meane is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I perswade my selfe As Romanes 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou perswadest thy selfe that thou art a guide to the blinde And Phil. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am perswaded or I doe certainely knowe or beleeue this same thing that hee that hath begun this good vvorke vvill performe it vntill the day of Iesus Christ So that the word faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth well answere his originall that it should bee a daughter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a teacher or perswader Hence it is that Valla thinketh faith to bee rightly termed a perswasion or firme assent vnto a thing Hereof commeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to assent to beleeue to assure as in that of Phocylides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say Beleeue not the common people for it is an inconstant rabble one while allowing another while disalowing this thing or that thing What differeth faith from opinion and knowledge That is said to bee opinion which inclyneth to one side not without feare or doubt of the trueth of the other side Knowledge ingendreth a firme assent Syllogismus scientificus but yet by the application of demonstration for demonstration is a Syllogisme which causeth knowledge But faith rests vpon authoritie and yeeldeth free assent vnto the word of God as it maketh for vs by the inspiration of Gods spirit and relyeth vpon the authoritie of GOD himselfe What are the significations of Faith in the Scripture They are diuers and those diuerse significations make diuerse kindes and sorts of faith 1. It signifieth fidelitie trueth and constancie in the keeping of promises and couenants Rom. 3.3 And so it is vsed in the cōmon verse of Sophocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith dieth vnfaithfulnesse buddeth 2. It signifieth the Doctrine of faith or the Gospell which we do beleeue for the master of the Sentences in his third booke and 23. distinction learnedly saith That faith sometime is that wherwithall wee beleeue and sometimes that that wee doe beleeue Gal. 1.22 Hee which persecuted vs in times past now preacheth the faith which before he destroyed Tit. 1.13 Rebuke them sharply that they may be found in faith 3. The profession of religion whether it be true that is to say the zeale of religion Rom. 1.8 Your faith is published throughout the whole world that is to say your profession of the Christian faith is commended or whether it be onely a fained and outward profession Iam. 2.24 A man is iustified by workes and not by faith only And this faith is called a dead faith vneffectuall and hypocriticall a Math. 17 20. b Mat. 14 3◠4. It signifieth the bare knowledge of the benefit of Christ and the perswasion of the whole word of god as in the same place of Iam. 2.24 And so the Diuels beleeue and tremble Iames. 2.19 This is called an Historicall faith common both to the godly and the vngodly and therefore groweth onely from the light of nature from arguments which mans reason is able to comprehend without any peculier enlightning of the holy spirit 5. It signifieth a knowledge assent and perswasion of the grace of God but yet brickle and vnconstant as not taking roote in Christ as it is taught in the parable of the seed Luk. 8.13 But it is as a tree which being not
ouer all things authoritie of iudging and euen the decree it selfe Dan. 7.9.10 The auncient of daies did sit and he sat in iudgement and the bookes were opened and Iohn 16.8 When the holy Ghost commeth he will reproue the world of sinne of righteousnesse and of iudgement 2. The vrgent cause in vnbeleeuing men is originall and actuall sinne against the law of god also the contempt of the gospell but in god most vpright iustice being an auenger of iniquitie and a maintainer of pietie according to the eternall decree of god himselfe 3. But as concerning the manner or exercise of the iudgement the Efficient cause and helper of iudgement or the Iudge that shal be is Christ the sonne of God as he is man or the sonne of man For truely euen he shall iudge who was iudged himselfe that the wicked may behold his glorie whose meekenesse they despised Ioh. 5.22 The father iudgeth no man but hath committed all iudgement to the sonne And ver 27. To him he hath giuen power to execute iudgement in that he is the sonne of man Act. 10 42. He commaunded vs to preach vnto the people and to testifie that euen Christ is ordained of God a Iudge of quick and dead And chap. 17 31 God hath appointed a day in the which he will iudge the world in righteousnesse by the man whom he hath appointed Ro. 2 16 There shall be a day wherein God shall iudge the secrets of men by Iesus Christ 2 Tim. 4 1. Iesus Christ shall iudge the quick dead in that his glorious cōming in his kingdom 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angels shall be ministers who shall be present to serue Christ in the execution of his iudgement for they shall gather before him all people they shall separate the elect from the reprobate they shall carie the elect to meete Christ in the ayre they shall cast of the reprobate with the diuell and his Angels into euerlasting fire a Math. 25.31 Shall then the sonne without the father and the holy spirit be the iudge and execute that iudgment Not simply but after a sort that is according to the argumēts and reasons which in this separate him from the father because the father iudgeth no man namely a part as the Iewes thought but hath committed all iudgemēt to the sonne that is to say that he might iudge and gouerne all things by the sonne Ioh. 5.22 Or because the sonne is wisdome and trueth begotten and proceeding from the father and representing him perfectly and iudgement ought to bee performed in wisdome and trueth therefore is the power of iudgement giuen to the sonne of God by a certain appropriation that as the father worketh all things by the sonne Ioh. 1.3 for as much as he is the cunning of the father saith Augustine lib. 6. de Trinit So likewise doth he iudge all things by the sonne for as much as he is the wisedome and trueth of the father which is signified Dan. 7.9 13 where first it is said that the auncient of daies did sit and after is added that the sonne of man came euen to the ancient of daies who gaue him dominion and honour and a kingdome whereby is giuen vs to vnderstand that the authoritie of iudging is in the father from whome the sonne receiueth power to iudge Therefore is not the father said to iudge in that day for in the iudgement to come the father shall not appeare in visible forme but the sonne shall in the forme of a seruant which truely is not the forme of the father but of the sonne saith Augustine neither is it that forme of the sonne wherein he is equall with the Father but wherein hee is lesse then the father that in iudgement hee may bee cleerely perceiued of the good and bad and may performe those parts which belong to a Iudge Math. 24.30 Doth the povver of iudging accord in Christ as he is man and not as he is God onlie It doth because the father hath giuen him power to execute iudgement in that he is the sonne of man not truely for the condemnation of humane nature for nothing could let all men to be iudges but for the glorious condition which followeth the personall vnion of the diuine and humane nature because in his humane nature he is head of the whole Church a Eph. 1.12 Col. 1 18 God hath subdued all things vnder his feet 1. Cor. 15.27 and because of the entercourse of the Diuinitie to the soule of Christ it is meete for him to knowee and iudge the secrets of all hearts Therefore the iudiciall power accordeth in Christ not onely as he is God together with the father but also according to his humane nature for the agreeablenesse and affinitie betweene men and him moreouer they that are to be iudged shall behold him their iudge Who shall sit in companie vvith Christ the Iudge The Apostles and the rest of the Saints Mat. 19.28 a luk 22.30 I appoint vnto you a Kingdome saith Christ that ye may sit on seates iudging the twelue tribes of Israell And 1. Cor. 6.2 Know yet not that the Saints shall iudge the world that is the route of the vngodly and that we shall iudge the Angels meaning the wicked b Iud. 14 Reue. 20.4 which is said therfore to be 1 In as much as the Saints are the members of Christ the iudge 2 Because God hath ordained to gather all his aduersaries before himselfe and before the assembly of the Church c Ioel. 3.2 3 Because the Apostles shall iudge the world by their doctrine which they haue preached and shall approue the sentence pronounced by Christ and to his iudgement shall all the godly subscribe 4 The godly also shall iudge the wicked by the example of Faith and repentance by which meanes the Apostles faith shall take away all excuse from the Iewes for as Christ saith of the Queene of the South and of the Niniuites Luk 11 31. that they shall rise in iudgement and shall condemne that generation which was not moued at his preaching Who are they which shall be iudged All men without exception as many as haue bin since the creation of the word as it is in the Creede he shal come and iudge the quick namely whom he shall finde remaining on liue at his comming who shall be changed in a moment that is they shall bee translated from a mortall condition to an immortall and all the dead that is which are departed this life before the last day whom he will raise vp from death d Rom. 14.12 2 Cor. 5 10. We must all appear before the iudgement seat of Christ 2 And the Angels which sinned and kept not their first estate but left their own habitation are reserued in euerlasting chaines vnder darknes vnto the iudgement of the great day 2. Pet. 2.4 Iud. 6. 3 The man of sinne himselfe especially that sonne of Perdition Antichrist
together in act circumscribed and not circumscribed because these things are contradictorie But contrariwise we retort the argument drawne from omnipotencie God is omnipotent therfore he can bring to passe that we being in earth may partake of the true bodie of Christ being in heauen and therfore we do so though we are vpon earth and so need not a corporall Manducation Is it true which our aduersaries take for granted that Christ when he appeared to Paule in his iourney Act. 9.17 and stood by him in the Castle Act. 23.11 was in bodie both in heauen and on earth together No For it was a heauenly vision as it is said Act. 26.19 Which helpeth nothing the presence of the bodie of Christ in earth For Christ is said to haue talked with Paule not placed in earth but from heauen eyther without a corporall voyce the Lord powerfully imprinting into him the conceipt of speech or by a voyce framed from heauen which came to his cares like thunder And Act. 23.11 Noe man but seeth that it was a nocturnall vision which appeared not to his eyes but to his minde eyther in waking or dreaming But yet for some peculiar and extraordinarie apparitions wee must not depart from the vniuersall rule of faith whereby Christ is beleeued to possesse heauen in his bodie and there to remaine vntil the end of the world Yet notwithstanding we must not denie but that Christ in euerie moment is wheresoeuer and howsoeuer it pleaseth him according to his Maiesty not corporally but spiritually Is hee a manifest denier of the power of God which denieth that by his absolute power he doth bring to passe that the bodie continuing in his propertie may be in many places after another and diuers maner Hee is not yea rather because we denie that God can bring it to passe wee openly affirme the omnipotencie of God For seeing God is so ommipotent and effectuall that he is not contrarie to the truth he can in no manner of wise bring to passe that a thing may together be and not be that the same bodie may remaine in his propertie that is to retaine his dimensions and circumscripton and be the same bodie together and at one time present in many places and separated by a long space betweene Rightly therefore Cyrill Wilt thou grant also to another nature not diuine Book de Trin. 5 besides the diuine nature that it can fill all things and passe through all things and follow in all things No verily Is the contradiction taken away in the diuersitie of respects and of these names if it be said that the bodie of Christ in truth and verie deed is in heauen according to the naturall properties of a true bodie circumscriptiuely locally visibly and after a naturall manner and that it is by the power of God also in truth and in verie deed in many places or euerie where or in the supper but sacramentally inuisibly supernaturally illocally after a celestiall and miraculous manner and if it be said that the nature of Christ in the propertie of his nature is circumscribed and visible but in regard of the vnion vncircumscribed and inuisible In no wise because these distinctions or manners cannot bee prooued out of the scriptures Moreouer all such manners doe not alwaies excuse a contradiction as if one say that the bodie of Christ was dead according to the manner of death and at the same time was aliue according to the manner of life Finally contrarie modi or manners which doe destroy one another when they are put in doe not take away but confirme a contradiction But yet such a diuerse respect cannot bee graunted wherein one and the same thing may bee the same and bee not the same in trueth which is the first lie of the aduersaries neither is a manner to be feined which may take away the essence of a thing Wherefore seeing the bodie of Christ assumed is in act organical Physicall tempered together disposed and finite in his parts it cannot bee in act in many places by any meanes not Organicall vndisposed infinite or in manie planes although it bee adorned with vnspeakeable glorie because God is vnchangeably true neither will hee that an affirmation should be a negation against a principle vnmoueable Quodlibet est aut non est that is euery thing is or is not Whether as the eye hath not the force of seeing in it selfe but by reason of the vnion with the soule and receiueth it in the vnion so the flesh of Christ receiueth not those proper things in it selfe but hath them truely and really in that wonderfull vnion No because things vnlike and in kinde diuers are compared together For the eye is so ordained by nature that it is a naturall proper and necessarie instrument whereby the sensitiue life doth exercise and accomplish her facultie of seeing and without which it cannot bring forth this faculty into effect But the flesh of Christ is so ordained by nature that it is a naturall proper and necessarie instrument whereby the diuine nature alone may shewe forth his omni presence and inuisibilitie and so necessarie that without it the diuine nature in the Act it selfe cannot be omnipresent norinuisible Furthermore the flesh of Christ is not considered in it selfe or out of the vnion seeing that that flesh neither is nor hath beene nor euer shall be out of that vnion Moreouer one nature receiueth not any contrarie thing or diuers in it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it selfe but it is a thing diuerse farre vnlike to be circumscribed in a place and to be euery where Otherwise wee should say that the humane nature of Christ hath a beginning in it selfe and hath not a beginning in the vnion that it is created in the proprietie of it owne nature and that it is not created in the vnion That it is lesse then the Angels in it owne nature but in the vnion equall to the father finally that it is dead in it selfe and not deade in the vnion or for the vnion or for the cause and respect of the vnion Must wee altogether abandon mans reason and the principles of Philosophie in those things which are affirmed concerning the body of Christ No so farre forth as mans reason beeing made spirituall after Regeneration beareth true witnesse to the creatures and affirmeth true principles concerning things proper to mans bodie For it is written Be yee not like a horse or like a mule which vnderstand not Psal 32.9 besides God is the author of all trueth in Logick Ethicks and Physicks Moreouer Christ after his resurrection appearing to the Disciples when hee would proue his owne bodie to be substantially present he reasoneth from his adioyned visibilitie and palpability and appealeth to the verie senses of the Disciples a Luk. 24.36 Like as from all the accidents of the bread of the Eucharist it is rightly gathered that it is the substance of bread by experiment of all the
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
branch draweth not iuice from the vine except first it groweth with the vine and the members haue not sense and motion from the head except they sticke together with the head so except we bee partakers first of all of Christ himselfe we cannot be partakers of his gifts for he saith the Lord Which abideth not in mee is cast forth as a branch and withereth c Ioh. 15.6 and how shall hee not with him giue vs all things also d Rom. 8.32 And from the coniunction of Christ and vs the same Paule testifyeth that a communion followeth of his benefits 1. Cor. 1.30 saying Of him ye are in Christ Iesus where thou hast the coniunction of Christ and of vs then it followeth Who of God is made vnto vs wisedome righteousnes sanctification and redemption where you haue in the second place the participation of his benefits When as the Fathers doe plainely affirme that Christ is in vs corporally naturally by naturall participation by corporall vnion or according to the flesh and as waxe melted in in the fire is mingled with other wax likewise melted a Cyril vpoÌ„ Ioh b. 10 Chap. 13 so by the communication of the bodie and bloud of Christ that he is in vs and we in him Whether doe they referre these sayings to the manner of the presence of the participation and vnion No. For the same Fathers doe decree that Christ is in heauen with his flesh in no other place The same doth Cyrill book 11. chap. 21. and 22. besides the manner of our vnion with Christ is spirituall not corporall but yet they looke to the terme or to the thing which is participated or to the obiect of this communication that is to the true and naturall bodie it selfe of Christ Neyther doe they vnderstand a participation which is made after a naturall manner but a true participation of the naturall bodie of Christ To whom although separated by space of places wee are ioyned spiritually by faith that wee may knowe that wholy in bodie and soule wee doe cleaue not onely to his Deitie but to the substance and nature of his flesh as members to the head and are engrafted by the bond of the spirit and by faith And also they doe teach that the foundation of this our coniunction with him is that nature by taking whereof he is made our brother and moreouer that we are vnited with Christ not only according to the spirit Nullum Simile qâ—atuor Pedibus cur rit but also according to the bodie To which also belongeth the permixtion of the waxe melted For no simile runneth with foure feete that is agreeth in all things For it is certaine that neyther our bodie nor the bodie of Christ is molten that they may be vnited together Therefore neither is there cause why wee should imagine any naturall touching but spirituall onely whereby as waxe to waxe so the flesh of Christ may be most streightly vnited to our flesh according to that They shall be two in one flesh that is to say Christ and the Church How are the faithfull said to be partakers of the diuine nature 2. Pet. 1.4 Not in respect of the nature or essence of God for he is incommunicable but of qualities and that of the greatest and most pretious gifts wherwith the regenerate are endewed by the holy Ghost which Peter calleth not the nature of God which is essentiall but the diuine nature being a created qualitie opposite to our old and vicious nature and affirmeth that it is promised of God to the faithfull and performed to them and comprehendeth those things which belong to life and religion and also that most blessed immortalitie when God shall be all in all his Whether is our soule onely without the bodie ioyned with the soule onely of Christ or also our flesh with the flesh of Christ Yea the whole person of euerie faithfull man is truly conioyned with the whole person of Christ 1 Because the whole person of Adam was coupled with the whole person of Eue. 2 Because not the soule alone of the faithfull man or the body alone is saued by Christ but both 3 Because our bodies are the members of Christ 4 Because the whole person of the Sonne of God tooke into the vnitie of himselfe whole man that is the whole humane nature not flesh alone nor soule alone but both together 5 Because whole Christ in his Deitie and humanitie that is in his soule and in his flesh is our head and our Sauiour But yet that coniunction of vs with Christ doth appertaine first of all to our soule and then it redoundeth to the bodie To which first is our minde and by consequence our flesh ioyned to the word or to the flesh First we are vnited to the flesh by faith and then zanch de incarnatione Christi by the flesh to his Deitie 1 Because as the scripture doth set forth Christ to vs first as man and then as God so first and sooner we know apprehend and vnderstand him as man then as God a Gen. 3.15 Deut 18.15 as Isaiah 7.14 where first it is said Behold the virgin shall conceiue and beare a sonne and 2. he shall be called Immanuell So the Euangelists and Apostles doe set forth Christ vnto vs first as man and then as God 2 Because like as wee are not vnited to God but by a Mediatour so neither to the Godhead of Christ but by his flesh in which hee performed the chiefe offices of a Mediatour For in his flesh was made redemption sinne destroyed the diuell conquered death ouercome eternall life and saluation obtained and the life which wholy flowed from the fulnesse of Christs Godhead as it were from a fountaine is not deriued into vs but in the flesh by the flesh of Christ as it were a pipe or instrument but yet inseâ—arably taken from the godhead by the vnitie of person a Româ— 5.12 As by one man commeth sinne So by one man righteousnesse hath abounded Iohn 6.53 Except ye eate the flesh of the sonne of man ye haue no life in you Vnlesse therefore a man doe lay hold vpon this pipe and be vnited to it truely hee cannot be partaker of the waters which flow from the fountaine Whereupon it behooueth vs in the exercise of faith and pietie to fasten and fixe the eyes of our minde immediately and especially vpon the humane flesh of Iesus Christ as it were vpon a vaile by which an ingresse was made into sanctum sanctorum that is the holy of holiest where the glorie of God shineth b Leuit. 16 2 12 Heb. 6.19 10.20 and moreouer to penetrate as it were into the sanctuarie it selfe to behold his deitie Seeing the end why we are vnited to the flesh of Christ is that being quickened by it we may liue a life eternall by what meanes is the flesh of Christ that is the humanitie quickening vs Not by habituall grace as they
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
Sonne but by adoption and grace or discretiuely to the end they might be distinguished from the sonnes of men Of their office they are called Angels For their dignitie and power they are called gods and Satan is called the god of this world b 2. Cor. 4.4 so also they are called principalities and powers in heauenly places c Eph. 3.10 By the effect they are called Seraphim whom Dionysius calleth * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fierie because they burne with the loue of God and in loue towards godly men They are called a flame of fire Hebr. 1.7 not as though they were of a fierie nature and substance but because they be the auengers of Gods anger which do like fire consume the wicked as often as need requires From the manner of appearing they be called Cherubin of this word Cherub which signifieth any figure that hath wings whether it be of a man or of a beast d Heb. 12.19 also men e Gen. 3.24 Exod. 25.18 and the men of God f Psal 18.11 Zac. 1.5.6 From their ministerie they be called Watchmen and the keepers of the world a Dan. 4.14 How many wayes haue Angels appeared vnto men 1. In sleepe or in dreames as Mat. 1.20 it is said that the Angell appeared to Ioseph the husband of Marie in a dreame b Mat. 2.13 2. In vision as namely to the Prophets and that either without a true bodie but yet not without some bodily forme or else taking vnto them manifestly true bodies c Gen. 18.2 Tertul. de carne Christi and these either created by God of nothing or else then first formed not borne of some matter that was before for they came not to die therefore not to be borne or else in some other natural bodies which had bene before either of men as in Zacharie the Prophet the Angell spake Zac. 2.3 As Augustine vnderstands it Enchir. to Laurent chap. 59. or else of other liuing creatures as when the Angell spake in Balaams asse as Zanchius vnderstands it no otherwise then the euill Angel in the Serpent spake in old time to Eua d Gen. 3.1 And diuels haue entred into certaine men and by Christ were cast out againe yea also into hogges e Mat. 8.28 They tooke not bodies from the starres or the heauens as Apelles thought nor had they proper bodies making an aâ—gelicall substance but their bodies were earthly as appeareth by the feeding feeling and washing of them as Tertul. proueth Whether might Angels when they assume vnto them true humane bodies be called men No because they did not ioyne the humane nature hypostatically vnited vnto them but they tooke vnto them and put from them those bodies as Augustine saith euen as it were a garment What became of those bodies after their ascension to heauen They being made of nothing returned to nothing or made of earth returned to earth or into nothing for it is all one with God to create of nothing and to bring into nothing Do Angels moue out of their places and dispatch their businesse within the space of time Yes indeed because they be finite spirits though not circumscribed because they are not measured by their place but limited because they are so in one place as they cannot be in another And Luk. 1.26 The Angell Gabriel was sent of God into a citie of Galile and Heb. 2.14 they are called ministring spirits sent for the seruice of the elect They are said to descend from heauen and to ascend into heauen as in Iacobs ladder Gen. 28.12 and whatsouer is done is measured with time But they be so nimble and so swift that they are moued in an vnconceaueable time and dispatch their businesse speedily And for that cause they are said to flie and to haue wings b Esa 6.2 Reu. 14.6 How many Angels be there Dan. 7.10 Daniel is said to haue seene million millions of Angels and ten thousand hundred thousands Heb. 12.22 You haue come to the innumerable companie of Angels innumerable indeed to men but easily numbred of God c Mat. 26.53 Iude 15. All which notwithstanding were created of God so many in number at the beginning and not multiplied by procreation one of another Are there orders and degrees of Angels No man that is conuersant in the Scriptures can deny but that there is some order among the Angels because order and distinction in all things is an excellent and diuine thing for some are called Cherubins other Seraphims some Angels other Archangels But this order is not from the dignitie and excellencie of the nature of the Angels as though some were more excellent then others by nature but rather from their diuerse kinds of offices Hereupon Paule Colos 1.16 calleth them thrones seates dominations principalities which is an Hebrue kind of putting the Abstract for the Concrete the substantiue for the adiectiue because God vseth their ministerie in the administration of Empires kingdoms and commonweals But that there be Hierarchies and degrees of Hierarchies among the Angels as the Papists imagine it cannot be proued by any testimonie of Scripture For he is called the Archangell not who is more excellent in nature or superior by affectation of gouernment because there as Basill saith all ambition ceasseth but he who is designed of God for the execution of some speciall hard and difficult seruice or else he that is set apart of God for a time with many other Angels for the executing of Gods commandement So those names thrones dominations powers principalities are borrowed by a similitude from mens affaires to signifie the excellencie of the Angels and their offices and how many and diuers and great workes God doth bring to passe by them d Psal 18.11 Hath each of them his proper name Those names are not proper but appellatiues or common names which are imposed vpon them for a time according to the offices which are giuen them in charge or else according to those diuerse meanes in respect of vs whereby they do execute the will of God mightily performe it and appeare vnto men As Dan. 8.16 9.21 Luk. 1.19 mention is made of Gabriel which name doth signifie the Might of God because by him the Lord did shew foorth his power Againe Dan. 10.13 mention is made of Michael which is Who is like vnto the strong God Tob. 3.19 is mention made of Raphael which name is taken from Curing or healing for he came to heale Sara and Tobie as also of Vriel 4. Esdr 4.1 Deriued of the light because he came to illuminate and to instruct Esdras Haue the Angels any knowledge of things They haue 1. natural which God put into them in the creation for they be vnderstanding spirits Whereupon Christ saith Ioh. 8.44 that some of theÌ„ did continue in the truth or in the knowledge of the truth but others did not Besides they haue reuealed knowledge or by the reuelation of God as Dan. 8.16 and
9.22 the mysterie of the 70. weekes was reuealed to the Angell Gabriell to the end he might reueale it to Daniel and Daniel to the Church 2. They haue experimentall knowledge which is obtained by experience and by obseruation of those things which we do here and Ephes 3.10 That manifold wisedome of God which shineth foorth in the calling of the Gentiles is made knowne to the Angels by the ministerie and preaching of the Gospell which is in the Church So Luk. 15.10 the Angels are said to be glad and to reioyce with great ioy for the conuersion of one sinner whereof they are obseruers a Mat. 18.10 3. I adde to these supernaturall knowledge whereby they do so perfectly see God and know him that they do not desire to fall from him or cannot will it and in that stands their happinesse Whether do the Angels know the actions of euery particular man or what they do say or suffer No for Heb. 4.14 All things are said to be knowne to God alone and they are manifest in his sight but yet notwithstanding they know the things of those men who are committed to their charge by God For Act. 10.4 the Angell telleth Cornelius Thy prayers and thine almes haue come vp before the Lord. Therefore they do obserue and marke vs and all that we say or do so as we may iustly be ashamed to say or do any thing which we would be ashamed to commit in the sight of honest men By which argument Paul doth teach 1. Corin. 11.10 that women should for comelinesse sake haue their heads couered in the Church because of the Angels that is either spirituall Angels or else Ministers who are called Angels But what haue they also the knowledge of their thoughts and affections No for God alone is the searcher of the heart vnlesse men do bewray their affections by actions and signes or vnlesse God do make them knowne vnto them for it is said 1. Corin. 2.11 None to wit either men or Angels knoweth what is in man but God himselfe and the spirit of a man that is in him But in what sense are affections as ioy and sorrow ascribed vnto Angels in the scriptures seeing they are blessed Not after humane or carnall manner but after that maner which doth agree vnto the nature of Angels and so as it is beseeming an heauenly and blessed life which manner is vnknowne to vs. What are we to thinke of the force and power of Angels 1. They are able to do by the course of nature to bodily things whatsoeuer may befal bodies by nature but yet in no case can they worke miracles but onely so farre forth as the Lord vseth their ministerie in effecting of miracles either immediatly by themselues a Ioh. 5.4 as to kill and to moue from place to place as when one Angell slue in a manner the whole armie of Senacherib and made the rest to flie away b 2. Kin. 19.35 and that he brought foorth Peter and the rest of the Apostles out of prison c Act. 5.19 12.7.8 and transported Philip from place to place d Act. 8.30 Or else mediatly by such things as worke by the common course of nature being applied of them to such things yet not after that maner as Christ did giue many their sight by his owne power without any meanes e Mat. 9.9 Yet in very deede they can doe no more with all their power then God doth prescribe them and as they shall see to be according to the will of God f Psal 103.20 2. They can affect both the outward senses as when they smote the Sodomites with blindnesse so as they could not see the doore of Lots house g Gen. 19.1 and of the Syrians h 2. Kin. 6.18 and caused a great noise in their campe i Chap. 7.6 as also their inward senses as when they reuealed many things vnto the Fathers in dreames and bring diuers things into the memorie and mind of the godly 3. The Angels are able not indeed to illuminate the minde or or effectually to bow the will which is the proper worke of the holy Ghost k Prou. 21.1 but as the instruments of the holy Ghost to stirre vp our thoughts to the word we haue heard to propound the truth to a mans minde and to admonish vs of it that we might assent vnto it and after a spirituall manner to moue our will to some good thing like vnto Counsellers onely by perswading vs and as it were by speaking and dealing inwardly with vs l Heb. 1.14 Math. 2.13 Moreouer the good Angels haue farre greater power then the diuels m Apoc. 12.7.8 Tob. 8.3 What manner of speech do the Angels vse either toward God or amongst themselues or vnto men Not a bodily or carnall vnlesse when they assume vnto themselues bodies but a spirituall and heauenly whereby without any audible voice or vocall speech and sound they do spiritually and altogether angelically insinuate instill and communicate euery one his minde as he will either into the minde of another Angell or of man or else doth shew and as it were vnfold such things as he will in his owne vnderstanding as it were in a cleare glasse to be seene of another And therefore that which Paul saith 1. Corin. 13.5 If I should speake with the tongues of men and Angels is not to be vnderstood properly but by a figure called hyperbole or an excessiue speech and by way of supposition and by a concession or granting that they haue tongues as also that Gal. 1.8 If an Angel from heauen should preach vnto you another Gospell besides that which I haue preached vnto you So bread is ascribed vnto the Angels a Psal 78.25 that is most daintie foode What be the offices of Angels They are diuers and manifold for they are the Ministers chiefe seruants and the Sergeants of God which do attend vpon the commaundement of their King which they execute willingly and readily b Psal 89.7 103.21 Heb. 1.14 for the glorie of God and the saluation of men as we may gather out of the Psal 104.4 Who maketh his Angels spirits and his Ministers a flame of fire and who doe mutually extoll their maker with hymnes as Theodoret saith The Angels ministring is Psalmes singing c Psal 148.2 Isa 6.3 Reu. 4.8.9 5.13 Againe they be the seruants of Christ euen as he is both man and Messias So in that temptation which he endured against Satan in the wildernesse we reade that the Angels ministred vnto him Mat. 4.11 Especially they be the seruants of the elect Heb. 1.14 Are they not all ministring spirits sent for the seruice of those who lay hold on the inheritance of saluation Now they be the ministers of the elect in many respects and first in their life time and that either by directing defending and keeping the elect according to that Psal 91.11.12 He hath giuen
guiltie of Gods anger and eternall death vntil pardon be granted and except the benefit of Christ help a Ioh. 1.29 and besides these it comprehendeth those workes which the corruption of our nature bringeth forth in vs which the Scripture calleth The workes of the flesh b Gal. 5.19 By what names is this sinne called in the Scriptures The sinne that dwelleth in a man because it remaineth continually in the flesh vntill death but in them who are not regenerate it raigneth in the regenerate it only dwelleth and not raigneth c Rom. 7.17.20 Malum adiacens The sinne which easilie cleaueth to vs and compasseth vs round about occupying all our strength e Heb 12.1 The sense and vnderstanding of the flesh f Rom. 8.6 Also it is absolutely and simply called Sinne g Rom 7 8. Because it is the source and fountaine of all sinnes The bodie of sinne h Rom. 6.6 because in it are gathered together all sins which breake forth when occasion is giuen The Lawe of the â—â—mbers i. because all the members of soule and bodie i Rom. 13.4 that is all the parts powers of man obey it as a Law Flesh k Gen. 6 3. concupiscence c. to which is opposed the Spirit which signifyeth the grace of regeneration l Gal. 16.17 The heart of man m Gen 8 21 Also old Adam n Rom 6 6. How doth Originall sinne differ from actuall sinne As the tree differeth from the fruite or the roote from the branches Originall sinne is like a tree and a roote out of which euill fruites and boughes do spring namely actuall sins not only outward but also inward Out of the heart proceede euill thoughts saith Christ Mat. 15.19 Gal. 5.19 In that place are recited the workes and fruites of the flesh that is of originall sinne Moreouer in actuall sinne the matter of the sinne remaineth not for when a man hath either committed adulterie or spoken blaspheamie those actions straight cease to be when the thing is done notwithstanding the offence to God and the guilt remaine still But in originall sin the matter therof passeth not away for wee finde in experience that the corruption of nature sticketh by vs seeing still we run into sinne and are vntoward to heauenly things both in body and soule What is the end or wage of Originall sin Eternall damnation together with all the mischiefes incident to this life a Gen 2 17 3 19 What is the effect thereof It deceiueth it worketh all concupiscence it killeth b Rom. 5 12 17 What vse is there of this Doctrine concerning Originall sinne A threefold vse 1. That wee may acknowledge our vncleannesse and that laying away all arrogancie wee may betake our selues and flie to Christ our Sauiour 2. That in what manner we vnderstand that the vnrighteousnesse of Adam is imputed to vs in the same maner we may beeleeue that wee by the righteousnesse of Christ are accounted truly and perfectly iust before GOD as the Apostle teacheth Rom. 5.15 3. That because our birth and generation was and is full of vice wee may know we haue neede of a regeneration according to that Ioh. 3.5 Except a man be borne againe he cannot enter into the kingdome of Heauen How is this Doctrine opposed By sundry errors 1. Of the Pelagians who denie that Originall sinne is deriued by propagation to posteritie but say it is conueyed only by imitation and example They also affirme that death is the condition of mans nature although Adam had not fallen Also that Adams sinne hurt no man but himselfe onely Also they say that infants when they are borne doe not bring with them a prauitie of nature resisting the law of God contrarie to Pauls assertion Rom. 5 12. 2. By the Monkes who denie that Originall sinne is a sin worthy of death but either a guiltinesse onely of another mans faults or onely a fewell and matter to feede sinne contrarie to Pauls speach Ephes 2.3 where he saith VVe are the children of wrath Also they determine that it is onely in the bodie in the senses and inferiour faculties but not in the minde and will Also that by Baptisme not only the guilte but the euill and prauitie of concupiscence is taken away that concupiscence is not a sinne but a natuall appetite or desire that it is onely in the sensual appetite giuen vnto man that by striuing with it he may more more be sharpened to follow vertue and may binde God to himselfe by his greater desert Also they say that infants damned for Original sin only haue not poena sensus no punishment of feeling in their bodies but only poena damni or punishment by losse of the sight and enioying of God although it be credible that those are more gently to bee punished in whom originall sinne hath not yet broke forth into workes Also that Marie the mother of our Lord was conceiued borne without originall sin which iudgment also they hold of Iohn Baptist therefore that Christ died not for Marie and Iohn Baptist because he died for originall sinne onely which they wanted yet Mary reioyced in God her Sauiour and Iohn confesseth that he is not worthie to beare the shoes of Christ 3 Of those who say the corruption onely of nature is imputed to vs not the guilt also of Adam and contrarily of those who say the guilt and not the corruption is to be vnderstood by the name of originall sinne 4 Of those Papists who hold that onely actuall sinnes are forbidden by the law and that therefore a man may satisfie the Lawe 5 Of the adherents of Flauius Illiricus who teach that it is not an accident but the verie nature of man and the substance thereof corrupted contrarie to that saying of Paule Rom. 7.21 Sinne is present with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and contrarie to those testimonies which teach that God is author of mans nature euen since his fall and also against those places whereby wee learne that Christ tooke our humane nature and substance and redeemed man but not sinne 6 Of the Philosophers who call that only sinne which resisteth reason whereas reason it selfe can doe nothing but erre vntill it be enlightened by the light of God 7 Of the Libertines who define and restraine sin to be only that wherein a man thinketh himselfe to sinne 8 The blasphemie of the Manichees who say that sinnes proceed of God ⧠The sixteenth Place of Actuall sinne VVhat is actuall sinne IT is a fruit of Originall sinne when the lawe of God is actually violated to wit euery action affection speech or omission disaagreeing with Gods will whereby a man becomes guiltie anew and is guiltie of Gods anger and eternall death Of which Iames speaketh 1.15 Concupiscence after it hath conceiued bringeth forth sinne and sinne finished bringeth forth death whereby Concupiscence he vnderstandeth the roote that is Originall sinne by sinne finished
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
nothings else is meant by these words then that Christ did descend into the state of the dead and that hee was added to the number and companie of other the deade for whom he dyed according to Dauids saying Psalm 28.5.6 I am reckoned amongst them which goe downe into the graue And Psal 88. I am as a man without strength I am counted among thē that go downe into the pit Free among the deade like the slaine lying in the graue whom thou remembrest no more and they are cut off by thine hand Whereupon hee is said to bee raised againe not from the graue but from the dead which sense and opinion doth not much differ from the first of the former What is the fift The first is of them who allegorically or metaphorically by the descention of Christ vnderstand his great ignominie and extream humiliation whilest he laie in the graue vntill the third day after his death as if he had beene foyled and vanquished by death and the diuell at which time the diuel and the Pharises did as it were insult ouer him as though he were quite gone and no more remained Doe you approue of this then I doe not dislike it for it is agreeable to the type set forth in Dauid Psal 88.7 Thou hast laied me in the lowest graue in darknesse and in the deepe and it is agreeable to that place which is Ephes 4.10 in which as by ascending aboue all heauens the Apostle vnderstandeth his greatest exaltation so by his descending to the lowest parts of the earth or to hell hee vnderstandeth the greatest humiliation or debasing of Christ So Esa 14.15 Descending to hell is taken for extreame humiliation Thou saidest in thine heart I will ascend into heauen c. but thou shalt be brought downe to the graue to the sides of the pit And so may the place of Mathew 11.23 be expounded Thou O Capernaum which art lifted vp vnto heauen shalt be brought downe to hell What is the sixt It is theirs who say that by Christs descending to hel is signified those great torments of minde which Christ in his agony and vpon the crosse sustained of which we haue spoken in the Passion of Christ Is this exposition agreeable to trueth It is for it is agreeable to Scripture and proportionable to faith For Esa 53.5 saith that Christ was broken for our iniquities And Psal 18.6 The sorrowes of the graue haue compassed mee round about And Act. 2.24 Peter saith that he was entangled in the pangs of death the griefes which the curse and wrath of God procureth And Gal. 3.13 it is said He vvas made for vs a curse and that truly and without trope not in himselfe indeede but in as much as he was our suretie so that he truely felt our burden to bee laid vpon him And Heb. 5.7 the Apostle saieth that Christ was heard from his feare when he praied with teares and strong crying And that which is verie wonderfull is recorded of him that through vehemencie of his torment drops of bloud ran downe from his face and that he could not be comforted but by the sight of Angels Luk. 22.43 And in the end we see that Christ was cast downe so low that he was constrained to cry out when his anguish vrged him My God my God way hast thou forsaken me Mat. 27.46 By all which it may be gathered that hee wrestled and grapled not with a cōmon manner of death but with the forces of hell and the horror of eternall death But this seemeth to make against the exposition namelie that the torments of the minde are put after the griefes of the bodie in the creede This is done because the griefe of bodie first offereth it selfe to the senses but not so the torments of minde But it may be obiected Although they ought to be set after death and crucifying yet they should not haue beene mentioned after buriall Although the descending of Christ to hell was ended in death and in time did goe before the buriall of the body yet it is set after it in the order of the narration of the articles of our faith because it seemed good in one continued course of speach to describe whatsoeuer pertained to the debasing of his bodie and afterward to come to the suffering in soule But could God euer be angrie vvith his onlie and most beloued sonne Christ or forsake him Neuer but yet he so hid his fauour and help for a time that the humane nature of Christ did truely feele these distresses wherewith they are vrged who are cast away and forsaken of God And as Barnard saith Serm. 5. de verbis Esaiae It is a kinde of forsaking vvhen as in so great necessitie there vvas no shevving of povver no shevving of Maiestie Why vvas it needfull he should suffer these torments 1. Because when as all our sinnes were cast vpon him therefore it was fit that he should so feele the wrath of God against them as if he himselfe had committed the sinnes of all men 2. That for our sakes he might try and ouercome all manner of griefes and temptations and so the torments of death and of hell for our cause 3. That hee might aduance and carie vs vp to the ioyes of heauen being deliuered from the power of Hell VVhat profit redounded to vs by Christs descending into Hell 1. Victorie ouer the power of the diuell the horrour of death and the paines of Hell is obtained a Ose 13.14 2. Our enemies are tryumphed ouer Coloss 2.15 And he hath spoiled principalities and powers that is Sathan with his Angels b Ephes 6 12 hath made a shew of them openly and hath tryumphed ouer them in the same crosse 3. Hauing ouercome the sting of death he hath opened to all beleeuers the kingdom of heauen Therefore Hilarie saith lib. 2. de Trinitate The crosse death and hell are our life VVhat is the vse of Christs descending into hell 1. That wee should not now be afraid in death of those things which our prince hath swallowed vp 2. That looke how much more we see him humbled and abased for our cause so much the lesse wee should doubt either of the fathers loue towards vs or our redemption wrought by him and the exaltation wee shall hereafter receiue in Heauen What is opposite to this Doctrine 1. That fable of Purgatorie the paines whereof seing Christ did not vndergo nor suffer for ought we can read who notwithstanding suffered for vs all kinde of griefes a Isa 53.3 4 therefore it followeth that these are forged and counterfaite and to be feared of none who belieue For if it were as they say it should then follow that there are some griefes which Christ did not suffer for our sake 2. Of those Limbi which they haue in their owne inuentions appointed for the fathers vnder the Lawe and infants vnder the Gospell who haue beene depriued of the signe of Baptisme The sixe and twentieth common
place Of Christs Resurrection VVhat is meant by rising againe THat properly riseth againe saith Hierom which before fell by dying and therfore neither the diuinitie nor soule of Christ properly but the same bodie which fell by death rose again NotwithstaÌ„ding the Resurrection of Christ belongeth also to his soule but in some respect onely that is so farr forth as by the resurrection it was restored to the owne body What therefore is the resurrection of Christ It is the first degree of his exaltation whereby he according to his humane nature by the power of God putting off infirmity mortality his soule returning into his bodie reuiuing came the third day out of the Sepulcre as conquerour tryumphed gloriously ouer death hell that he might quicken all that beleeue in him and that the dead being raised againe in the last day he as a king of the Church might giue to all the elect a ioyfull victorie and immortall life casting the wicked away into perpetuall torments By what power did Christ rise againe Not by any power begged from others or any power of a nature created but by the proper power of his Godhead Iohn 10.18 No man taketh my life from mee but I lay it downe of my selfe I haue power to lay it downe and I haue power to take it againe For which cause his true Doctrine is shewed by his resurrection Rom. 1.4 in these words And declared mightily to be the sonne of God touching the spirit of sanctification by his rising from the dead Yet because the workes of the trinitie ad extrà without are vndiuided therefore this rising againe being taken actiuely is attributed both to Christ himselfe to the father and the holy Ghost Ephes 1.20 according to his mightie power VVhich he vvrought in Christ vvhen hee raised him from the dead and set him at his right hand in heauenly places Also Coloss 2.12 and Rom. 8.11 If the spirit of him that hath raised Iesus from the dead dwell in you he that hath raised Christ from the dead shall also quicken your mortall bodies by his spirit vvhich quickneth dvvelleth in you For that power wherby Christ was raised againe is essentially common to the three persons Did the humanity of Christ vvorke together vvith the Godhead in his resurrection According to the Diuine nature Christ himselfe wrought his resurrection a 2. Cor. 13 14. he suffered through the infirmitie of the flesh and liueth by the povver of God But properly hee rose againe according to the humane nature which obeyed the Godhead raising it vp and moued it selfe as the will and power of the Godhead directed it Wherupon came this common effect or worke of both natures Death was swallowed vp in victorie 1. Cor. 15.54 the Resurrection is attributed to the whole Christ b Rom. 1 4. but actiuely according to the spirit of sanctification passiuely according to the flesh From whence is the confirmation and certaine knowledge of Christs resurrection to be taken From the adiuncts or testimonies both those which went before which concurred at the time of it and which came after VVhat are the testimonies going before Partly prophecies partly figures or types by which the resurrection of Christ was aforehand signifyed Prophecies are euident and plaine affirmations concerning the resurrection of Christ which was to come As among others these 1. Out of Moses Gen. 3.15 The seede of the woman shall bruâ—e the head of the Serpent that is Christ shall ouercome sinne death and Sathan which he could not do otherwise then by rising againe 2. And Psal 16.8 where Dauid in the person of Christ saith Thou wilt not leaue my soule in the graue nor suffer thine holy one to see corruption 3. Out of the Prophets Esai 53.10 VVhen he shall make his soule an offering for sinne he shall see his seede and shall prolong his daies and the will of the Lord shall prosper in his hand therefore hee shall rise againe And Daniel 9.24 saith that Christ shall bee slaine and yet hee ascribeth to him a perpetual kingdome in which iniquitie shall be taken away euerlasting righteousnesse brought in place Therefore he foresaw that Christ should be raised againe Which prophecies are proued true by the euenr What figures of the resurrection were there 1. Adam who was cast into a sleepe againe raised vp out of whose side whilest he slept was Eua made Gen. 2.21.22 was a type of Christ who died was raised again out of whose side being opened issued forth both water bloud by which the Church was bred and purged 2. Isaac who was laid on a pile of wood and was deliuered by an Angel a Gen. 21.9.11 was a type of our Redeemer who died so for vs in regard of his humanitie in his sacrifice for vs that notwithstanding in regard of his Diuinity he remained immortall 3. Ioseph who was cast into prison afterward brought out againe and aduanced to great honours b Gen· 39.20 41.41 did resemble Christ rising again from death who receiued the rule of heauen and earth 4. As Samson when he was shut vp the city gates being locked did notwithstand securely go forth breaking the lock and carying away the gates c Iudg. 16.3 so the Lord opening the Sepulcre which was sealed vp was deliuered from death 5. Ionas being cast quick out of the fishes belly d Mat. 12.5 40 resembled Christ who came out of the graue aliue To conclude Dauid hauing scaped so oft out of persecution and being aduanced to the kingdom did shadow forth the death resurrection of the Lord. And what is the vse of all this which hath beene said That our faith may therby be confirmed for the certainety of our faith as Augustine saith consisteth in this that all things which haue bin foretold of Christ haue fallen out vpon Iesus the son of Marie Therefore he is the true Messiah and Sauiour of the world What are the adiuncts of Christs resurrection which coÌ„curred with it The time At what time did Christ die and was raised aaaine At that very time when the Patriarch Iacob foretold that he should come whilest Moses his forme of gouernment yet lasted stood but bended to ruine Gen. 49 10. The Scepter shall not be taken from Iuda and the lawgiuer from betweene his feete vntill Silo come And Daniell doth expresse the verie yeare of his passioÌ„ Whence may be perceiued the certainty of gods promises and our faith concerning the promises not yet fulfilled is confirmed and the error of the Iewes who holde the messiah is not yet come is confuted At what time of the yeare did he rise againe In the Springe time that the time it selfe might admonish put vs in minde of the power of Christes death and resurrection as Lactantius hath elegantly expressed it in these verses Ecce renascentis testatur gratia mundi Omnia cum domino dona redisse suo Namque renascenti
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
the throne of iudgement chaseth away all euill with his eies And of the gouernment of the Messiah Isa 16.5 In mercie shall the throne be prepared and he shall sit vpon it in stedfastnesse in the tabernacle of Dauid And in this sense sitting doth signifie a Royall or Iudiciall dignitie and authoritie But what doth it it signifie ioyntly Mat. 20◠2 or together to sit or to stand at the right hand of any man 1 In humane affaires by the figure Metonymia it signifieth to obtaine the next place of honor dignity to any man as Psa 45 9 Vpon thy right hand the Queene standeth in a vesture of gold siluer 2 To be a fellow and companion or copartner of the rule and Empyre 3 To giue helpe and aid as Psal 142.4 I looked on my right hand and beheld whether any stood by me that is to say to helpe me Metaphorically it is attributed to God to the Church to Christ himselfe As for God he is said to stand at the right hand of men when he doth helpe and succour them and protecteth them against their enemies and dangers as Psal 16.8 I haue set the Lord alwaies in my sight for he is at my right hand that I may not he moued-So is God the father in this sence said to stand at the right hand of Christ that is to say that he is in degree of honour and dignitie next vnto himselfe· Psal 45.10 The Queene 1. The Church doth stand at thy right hand namely at the right hand of Christ that is it standeth in the next degree of dignitie 3 Christ is said to b Mark 16.19 sit c Act. 7.55 stand and d Rom. 8.34 be at the right hand of God the father Is Christ said to sit at the right hand of the father properly or Metaphorically Not properly for it no way agreeth with his Deitie and although it may in the proper signification be attributed and applied vnto his other nature which is bodily yet it must not be imagined that that glorious body in heauen doth either continually sit or is moued or standeth although it be indeed limited and locall and as for the right hand of God much lesse is that to be taken properly seeing God is without a bodie as is alreadie said Seeing then Christ sitteth at the right hand of the father doth it therupon follow that the father sitteth on the leaft hand No indeed for the father is not limited and in euerlasting happines all is the right hand because there is there no miserie VVhat is therefore meant by this kind of speach In his exposition of the Creed Augustine taketh it for resting with the father in that euerlasting blessednes for this was conueniēt for Christ saith he after so many labours sustained after the crosse and after death to rest blessed in heauen not indeed idle for hee gouernes the Church and makes intercession for vs but yet without labour The same Augustine also calleth the right hand of the father that eternall and vnspeakable felicity Against the Sermon as Arius c 12. whereunto the sonne of man is attained hauing receiued immortalitie euen of the flesh 2 Damascen saith that Christ hath togither with his father equal glory of the diuinity which he had before all beginnings And in this sence the transitiue preposition to doth note only a personal distinction Lib. 4. cap. 2 and order of beginning but not any degree of nature or dignity for there is no such matter in the persons of the deity 3 But we say also that it is meant thereby that Christ hath obtained all power in heauen and in earth as he himselfe who is his owne best interpreter expoundeth it Mat. 28.18 by a phrase borrowed from a King or a Prince which hath a sonne and that an onely begotten sonne or a first begotten sonne whom at length he appointeth to be his heire and successor maketh to sit at his right hand that he may reigne with him may exercise the right of dominion ouer all things which appertaine vnto the kingdom of the cceed Chap. 4. Whereupon Saint Augustine saith thus By the right hand vnderstand the power which that man that was taken from God did receiue that he might come to be a Iudge who before came to be iudged For the father iudgeth no man but hath giuen all iudgement to the sonne that all men might honour the sonne as they honour the father Ioh. 5 22 What is then the sitting of Christ at the right hand of the father It is his exceeding glorious estate or the great high degree of Christs exaltation wherein he is placed by his father the truth of both natures still reserued in which estate Christ doth not only rest from labour and enioy vnspeakable glory and vnmatchable felicity but especially he is placed not only the head of the church but the king and gouernour of heauen and earth that togither with his father he may gouerne all things both in heauen and in earth all things created being subiect vnto him Whence doe you confirme this Exposition Out of the Psal 110.1 Sit saith the father to Christ on my right hand till I make thine enemies thy footstoole which Paul 1. Cor. 15.25 expounding saith He must raigne till he haue put all his enemies vnder his feet Therefore to sit is to raigne And Eph. 1.21 after the Apostle had said that Christ sitteth at the right hand of God in heauenly places he addeth for expositions sake that he is exalted aboue all principalities and powers and that all things are made subiect vnder his feet and that he is appointed head of the Church VVhat is the cause efficient The father by whose will and ordinance he sitteth at the right hand of the father Psal 110.1 Sit at my right hand And Ephe. 1.20 And God hath set him at his right hand in the heauenly places This sitting then is it of the whole person or onely of one of the natures namely of the humane Words phrases are to be taken according to the matter about which they are vsed For to sit at the right hand of the father doth declare two things For sometime it sheweth the great equalilitie of the diuine glorie maiestie power and honour sometime it signifieth the qualitie that is the high perfection and felicity of the flesh of Christ now that it is exalted vnto the right hand of God which the schoolemen call Habituall grace In the later signification therefore sitting is to be applied vnto the humane nature wherein the humane nature in Christ is more blessed then the rest of the creatures hath royal iudicial power ouer all creatures a Iohn 5.27 but in the former which is the chiefe and principal of the whole person because as the whole person was broght low so the whole also was exalted in the Resurrection ascending into heauen and sitting at the right hand of the father
b philip 2.9 10.11 But as Christ is said to be raised from the dead not in respect of his diuine nature but of his humane shall he not also he said to sit at the right hand of his father onely in respect of his humanitie No for the sitting of Christ at the right hand of the father is not a property of the nature but a state of the person of Christ doth belong vnto his office of Mediator King Priest Now the names and titles of office that is which do point out and set forth the office of Christ they are spoken of Christ in respect of both natures Christ therfore in respect he is God yet not simply and absolutely in respect of his diuine nature which he hath all one with the father but as he is God manifested in the flesh sitteth at the right hand of the father as on the contrarie the same Christ not as he is man simply but as he is man subsisting in such a person sitteth at the right hand of the father neither indeed can it agree with any creature considered apart by it selfe to sit at the right hand of the father And therefore the Apostle Heb. 1.13 saying To which of the Angels said he at any time sit thou on my right hand as if he should say to none by the sitting of Christ at the right hand of God doth conclude that he is not a meere ereature but also true God euen God manifested in the flesh And therefore the humane nature in Christ as being considered simply in it selfe as Damascen saith lib 4. cap. 3. It cannot be worshipped seeing it is a creature but only in respect it is inseparably vnited to the person of the sonne of God a Luk. 24.52 Lib. 4. Cap. 2 For saith Damascen one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substance is adored with one the same worship with his flesh by euery creature so also it is not said to sit at the right hand of the father by it self but in the person of the son of God namely for that he that is man is also God the father not being pleased to giue his glory vnto another Although indeede the same hmanitie dwelling bodily in it selfe from the Diuinitie is adorned with so many and so great gifts and gaces as cannot happen vnto any creature so that it shineth vnspeakably aboue all other creatures whether you respect the degree or the number of those gifts neither is this excellencie of the flesh of Christ to bee comprehended of the verie Angels but yet so as this glorification doth not abolish or confound the propertie of the nature of Christ neither doth the Sitting at the right hand take away all subiection whereof Iohn 14.24 My Father is greater then I And 1. Cor. 15.28 The sonne himselfe also shall bee subiect vnto him that did subdue all things vnder him not as he is God but as he is a Mediator for God is the head of Christ euen now that he is glorified 1. Cor. 11.3 But hath not Christ alwaies reigned with his Father and so likewise hath hee not alwaies Sit at the right hand of his father Hee hath reigned indeede but as God merely and barely without flesh or being arrayed with his owne glorie onely before the taking of the humanitie vpon him But afterwards in time as God cloathed with flesh after the time of his emptying or abasement was past he began to sit at the right hand of his father First to raigne in heauen and in earth So hee tooke the kingdome which hee had before hee tooke it I say in respect of manifestation as a thing is then said in the Scriptures to be done when it is manifested When did he beginne to sit at the right hand of the father Surely in right hee beganne to sit there at the first moment of the hypostaticall vnion but actually and really or as wee say de facto hee began after his suffering resurrection and ascention for so the Scripture and the Apostles Creede doe distinguish these articles that the sitting at the right hand of the father a Mark 16.19 Luk. 24.26 Ephes. 5.20 21. Heb. 1.3 1. Pet. 3.22 Apoc. 3.21 may followe the resurrection and ascending into heauen What is the place of this sitting at the right hand of the father In respect of the Diuine nature which is infinite Christ sitteth at the right hand of the father euerywhere but in respect of the humane nature which is finite hee sitteh there where hee is with his bodie i. since his ascention in heauen but not in earth Col. 3.1 Seeke the things that are aboue where Christ sitteth at the right hand of God Heb. 1· 3. Hee sitteth at the right haÌ„d of the Maiestie in highest places And Heb. 8.1 Wee haue an high Priest that sitteth at the right hand of the throne of the Maiestie in heauen For the glorious estate of Christ is one thing and a place is another thing And therefore the Apostle distinguisheth both Eph. 1.20 Hee sitteth at the right hand of God in the heauenly places For those words of sitting at the right hand of God doe signifie an estate or qualitie the other in heauenly places doe signifie a place The estate indeede alwaies doth and shall continue one the same but the place may be changed by Christ so that he shall not sit alwaies in one the same place but there where he will in heauen yea it shal also be changed For he is now in that third heauen into which he did ascend and in which hee is not held captiue but is there at libertie and by the decree of his father shall remaine there vntill the last Iudgement Act. 3.21 Whom the heauens must containe c. But at the latter day hee shall visibly descend in the clouds from heauen Mat. 24.30 but yet alwaies sitting at the right hand of his father Mat. 26.64 Yee shall see the sonne of man sitting at the right hand of the power of God Also Mat. 25.31 VVhen the sonne shall eome in the throne of his Maiestie to iudge the quick and the deade and that iudgement being finished hee shal returne againe into heauen where we shall see him sitting at the right hand of his father for euer because we shal be alwaies with him Ioh. 14.3 17.21 1 Thes. 4.17 VVhy is he said to sit rather then to stand That wee might know that hee hath solemnly taken possession of the office committed vnto him and not onely once entred vpon it but that hee doth abide therein vntill he come downe againe vnto iudgement Neither is that any thing against this that Act. 7.56 Stephen is saide to see him standing at the right hand of God For by the word Sitting not the placing or disposition of the bodie but the Maiestie of his gouernment and aâ—thoritie is signified euen as by the word Standing is ment his intercession and presence for defence and protection
renued by the spirit of GOD not as it is of nature and the law of sinne and the inner man is renued daily and the flesh striueth against the spirit so long as wee carie this mortall bodie about vs as the Apostle witnesseth Rom. 7.23 I see another law in my members rebelling against the law of my minde Therefore seeing the naturall faculties of our soule which are the nearest causes of humane actions are not altogether spirituall and regenerate neyther the flesh that is the corruption of nature is not fully wiped away of them neyther is the faith perfect neyther the spirit and the flesh although distinct yet haue their seuerall seates and abode in vs or worke a sunder seuerally but mixtly It followeth that there is no work of any regenerate man though neuer so excellent which is fully pure or in euerie part thereof is pure from all defilement of the flesh and in some other part altogether vicious and is not wholy mixed with something of the flesh although comparatiuely it be to be iudged a good worke wherein the spirit resisting the flesh doth preuaile as they are euill workes wherein the flesh doth ouercome whereupon Paule saith of himselfe being regenerate I doe not the good that I would but the euill vvhich I vvould not that I doe Rom. 7.19 Hovv then are they said to be perfect a Gen. 6.9 Psal 7.9 Luk 1.6 And easie to all that be borne anevv b mat 11.30 Not because of the perfection of degrees that is the extreme rigour of the law requiring perfect fulfilling thereof in the highest degree but first for the perfection of the parties that is the integritie of obedience conformed according to all the commandements of God and not some onely 2 Because of the synceritie of the heart being void of counterfaiting and hypocrisie 3 Because of the presence of Christs spirit wherewith the regenerate are led a Rom. 8.1.2 4 Also by grace wherby they be deliuered from the curse of the law 5 Lastly because of faith vvhereby all that is borne of God ouercommeth the vvorld 1. Iohn 5.4.5 Seeing that vvhich is good onely in part cannot satisfie the lavv of God and therfore that cannot please God vvhich hath the least imperfection in it hovv then doe the good vvorks of the regenerate please God Not by reason of the worthines of the worke in it selfe or for the excellency order or condition of the man for they are altogether vnworthie in themselues to appeare in the sight of God because they are not the fulfilling of the law But 1 by meanes of the person by faith reconciled accepted and pleasing God and iust thorow Câ—rist euen as Gen. 4.4 The Lord had respect to Abell and to his sacrifice but to Cain and his sacrifice he had no regard And Hebr. 11.5 The person of Enoch pleased God and therefore his works also and because the person pleaseth GOD by faith they are imputed vnto righteousnesse that is they are esteemed as iust as it is written of the zeale of Phinebes when hee thrust thorow the fornicators b ps 106.33 2 They please God because they are brought into light into the sight of God with the couering and vaile of the merite and most perfect righteousnes of Christ applied by faith wherewith the blemishes and defects of our good works are couered 3 Because God doth mercifully approue and crowne them not as they are in themselues but as the works of his owne spirit in vs and as the testimonies of our faith 4 So farre forth as he doth consider them not as they are in themselues but as they are presented in the obedience of Christ our Mediatour in whom being most seuerely punished and in his bloud purged he beholdeth all those things which did make discord betweene vs and him 5 Our obedience being but begun doth please God as it were in the children of obedience not of themselues or their owne worthines but thorow Christ according to that 1. Pet. 2.5 Offer vp spirituall sacrifices acceptable to God thorow Christ For which cause also the regenerate are sometimes called perfect a gen 17 1 Saints and vndefiled in the way b psa 119.1 Iust without rebuke vnblameable vnreproueable c Luk. 1.6 1 Not legally but euangelically not simply and absolutely but by way of comparison or comparatiuely namely so as perfect are opposed to rude 2 By imputation because the person is accompted iust holy vnblameable perfect before God thorow Christ 3 Also inchoatiuely because the new life is begun in them 4 In affection not in action I say in affection vnto godlines not in the perfect action of godlines in the sight God vnlesse it be by imputation VVhat are the Adiuncts or the appurtenances of vvorks There be two merit and recompence or reward VVhat is merit In generall it is an accident of workes which respecteth eyther the reward of a good deed or the punishment of an euill deed Hovv manifold is merite Two fold the merit of punishment which is vsually called the guiltinesse or binding ouer to punishment and the merite of reward which retayneth the generall name of merite and it is a dutie or good turne not due profitable for him to whom it is performed and which doth respect a iust recompence or reward a Ro 47 VVhat is recompence It is the fruit which is giuen to him that worketh for his work and respecteth the desert and by another name it is called vvages and it is double eyther rewarde or punishment VVhat is the proper adiunct of wages Due or debt for wages properly is nothing else but that which is giuen of due or debt for that which is giuen is generall but it is restrained as it were by these differences Grace and debt For that which is giuen is giuen eyther of fauour and is a free gift or else it is giuen of debt and is wages properly so called but in generall wages is vsed for that which is giuen whether it be giuen of fauour or of debt And so there is a double reward or wages one is due the other is not due or freely giuen as it appeareth Rom. 4.4 To him that worketh the wages is counted not of fauour but of debt Whereby it is gathered that by the name of wages is signified in the Scriptures euen a free gift For that which is called Math. 5.46 VVages Luke 6.32 is called fauour or free gift So as the schoolemen doe vainely dreame of a mutuall relation betweene merite wages out of Math. 6.1 For that reward alone which is due of debt doth put on the merit of works but that which is not due debt or free doth not And we doe freely confesse the good works of iust men haue a most liberall remuneration or recompense both in this life and also in the life to come but by fauour not of debt What is debt It is that which a man is bound to pay and it
is patient toward vs deferring his comming onely vntill the number of the Elect were fulfilled and that all might haue oportunitie to conuert themselues vnto God What is the execution of predestination It is the disposing vse and application of all second causes or meanes whereby as it were by degrees God doth passe to the end of his highest decree Of how many sorts are those meanes Of two some are common as well to the Elect as the Reprobate wherein the Elect and the Reprobate are made equal others proper and speciall to either wherein the elect are discerned from the reprobate Those that are common are threefold namely the Creation of man male and female in the vpright state that is in righteousnesse and holinesse a. Gen. 1.26 Eccles 7.29 but changeable For God alone is vnchangeable 2 The Fall of man whereby he defiled himselfe with sinne most fouly b. which could not haue happened without both the ordinance and will of God that mans wretchednesse might giue place to God his mercie and the transgression of man to Gods iustice neyther yet can any thing be said to fall out without the knowledge of god or God being against it and vnwilling or vnaduisedly from whose will and pleasure not the little sparrowes are excepted Matth. 11.29 Neuerthelesse the fall of man was from his owne accord and of his owne will and therefore the fall of Adam sticketh as a fault in his free aâ—d vncompelled will wherewith he obeyed the serpent rather then god and not in the onely bare will of god whereupon it was very well said of Prudentius Nemo nocens si fata regunt quod viuitur et fit Imo nocens quicunque volens non quod licet audet No man is bad if fate doth rule and cause men liue in ill Yea he is bad who lawlesse liues and liues so with his will 3. The spreading of that sinne that is of the guilt and punishment from Adam ouer all men for no cleane thing can bee bred of an vncleane d. Iob. 14.4 from whence it commeth that all men by nature not by imitation and custome are the children of wrath Ephes 2.3 For seeing that God before he created mankind had determined both to shew a notable token of his mercie euen in the saluation of the Elect and also to declare his iust iudgement it was necessarie that eyther should bee included vnder sinne namely that he might haue mercie on them that beleeued and againe that hee might finde argument of iust condemnation in those to whom it is giuen neither to beleeue nor to vnderstand the mysteries of God Matth. 13.11 By these ruines of mankind therefore God all-wise decreed to separate some to himselfe to choose them and to bring them to life as vessels of his mercie and to leaue others in their corruption and to reserue them vnto punishment as vessels of his wrath against sinne and that with such wisedome that all the praise of the saluation of the Elect should wholy be referred to the mercie of God and the whole fault of the condemnation of the Reprobate should remaine in themselues Hovv many are the proper and peculiar meanes ordeined by God for the Elect They are sixe which being referred to Election or the Predestination of the Elect are properly the effectes thereof but compared one with an other and to the ende of Election may bee called both the causes and effects And three are like mediate causes the other three like the effects The first meanes is Christ not as the word is singly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consubstantiall and equall with the father in all pointes for so is he the first cause of our Election together with the father and the holy Ghost and not the second Iohn 13.18 I knowe whom I haue chosen but as hee is the Mediatour in whome the father might choose according to that saying of the Apostle In him wee were chosen before the foundations of the world were layed Eph. 1.4 and through whom being applied to the Elect God would both remit sinnes as also impute perfect righteousnesse by which name Christ himselfe beeing defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called a man as it were appointed Act. 17.31 and which was ordeined before the foundation of the world but was declared in the last times for our sakes 1. Pet. 1.20 Therefore the Father hath ordeined his Sonne that he might assume an humane nature into the vnitie of his Person who suffered and was dead for the satisfaction of the Elect that hee might redeeme them from iniquitie and might rise againe for their iustification a Rom. 4.25 Finally who to the Elect which apply him to themselues through faith might be VVisedome and righteousnesse Sanctification and Redemption 1. Cor. 1.30 In choosing and appointing which meane all these miracles of God saith Bernard doe at once concurre 1. Gods iustice his mercie towards his Elect as also his iustice in punishing their sinnes in his beloued one 2. In one and the selfe same person of Christ God and man 3. One and the same woman a mother and a virgin 4. One and the same Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without father without mother 5. And the same Christ our Iudge and Aduocate The second meane is Vocation effectuall vnto true repentance and acknowledging of Christ through the inspiration of the holy Ghost b Rom. 8.30 ad Tit. 2.14 3.7 Ordinarie in them that are of yeeres through the preaching of the Gospell Extraordinarie also as in Infants that are elected as namely Iohn Baptist in his mothers wombe c. Luk. 1.44 and in some that are deafe the meane thereof beeing vnknowne vnto vs. The third meane is faith in Christ or the applying of Christ by faith whereupon our most straight coniunction with him our vnion our incorporation or societie and ingrafting into him followeth d Iohn 15.5 17.21 Gal. 3.27.28 Ephes 3.6 1. Iohn 1.3 Rom. 11.17 From these follow three effects Iustification before God which consisteth in the imputation of Christs righteousnesse Iustification by which the Elect hauing the holy Ghost freely bestowed on them are renewed in the spirit of their minde and are made new men which by them also worketh good workes which are pleasing and acceptable to God for Christs sake and Glorification through the same Christ which very meanes Gods Predestination ordeyned from the beginning these and euery of them God of his meere grace applyeth to euery of the Elect by the effectuall preaching of the Gospell whensoeuer hee pleaseth sometime sooner sometime later euen as God himselfe doth will and decerne most wisely and most mercifully And this is the true golden chaine of Saluation and indissoluble knot which leadeth from the supreme cause thorough meanes ordeined and applied to the last effect The ende therefore cannot be hoped for without the meanes thereof neither ought th end to be separated from the meanes neyther may we omitting the meanes runne from one
of thinges the setting and rising of one the same sun sleepe waking labour rest night and day the day is deade in the night and yet it with his brightnesse is renued to the whole word saith Tert. l. de Resur carnis Hereupon Iob. 17.12 After darknesse I hope for light 5. The Resurrection is also proued by naturall arguments An vnperfect thing is not capable of perfect happinesse The soule loosed from the bodie is as it were lame and maimed Therefore it ought againe to be ioyned to it owne body in regard of happinesse 2. That is not perpetuall which is against nature but for the soule to be seperated from the humane bodie is against the nature thereof because it is the beautie and subsisting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfection of mans bodie and which preserueth the personage or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subsistence of man departed and gladly desireth to put on it owne bodie againe Therefore the soule shall not for euer bee separated from the body 6. By the hand-writing of God written in the hearts of men that is by the testimonie of the conscience of the reward of the good and punishment of the bad which is most of all felt euen at the point of death as well of the vngodly whose conscience is then more tormented with the thought of their life wickedly led as of the godly who reioyce in the spirit vehemently that at length they are come to the desired hauen 7 By the consent of al saints before and after Christ exhibited in the flesh For the holy fathers being as it were strangers here therupon confessed that they sought for a citie to come a Heb. 11.13 And being so earnestly carefull of buriall professed that a new life was prepared for their bodies laid in graue b Gen. 2â— 4 19. 47 3â— Also the martyrs would neuer haue susteined most grieuous torments with so stout a courage if they had not hoped for the rewardes of their confession their bodies being raised vp in the life to come What is the efficient cause of Resurrection 1. The almightie God himselfe who hath determined that hee will raise vp the dead 2. The sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working with the Father Ioh. 5.21 As the Father raiseth the dead so the Sonne quickneth whom he wil also And Chap. 11.25 he saith I am the Resurrection and the life Moreouer Christ is the Author of Resurrection partly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the vertue of his Resurrection c Rom. 6.4 1 Cor. 15.20 partly by the power of his Diuinitie whereby he can subiect all things vnto himselfe d Thes 4.14 1 Philip. 3.21 partly by his most mightie voice and beck Ioh. 5.28 They which are in their graues shall heare the voice of the sonne of God and shall come forth 3. The holy Ghost Rom. 8.11 But if the spirit of him that raised vp Iesus Christ from the deade dwell in you he that raised vp Christ from the deade shall also quicken your mortall bodies by his spirit that dwelleth in you But although the Angels shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministers of Resurrection for they shall gather the Elect from the windes yet by no meanes can they be the causes of it e Math 24.31 25.32 VVhat are they that shall rise againe All of what sex or age soeuer that haue died from the beginning of the world to the end as well the godly as the vngodly but after an vnequall condition Ioh. 5.28 All that are in their graues shall heare the voice of the sonne of God shall come forth they which haue done good vnto the Resurrection of life they which haue done euill vnto the Resurrection of condemnation Mat. 25.32 All nations shall be gathered together before him Act. 24.15 Paule doth hope that there shall be a resurrection of the iust and vniust Whence springeth a double Resurrection one which is called the Resurrection of life which eternal life shal follow as you would say a liuely Resurrection the other of Iudgement or condemnation that is a Resurrection which condemneth a Dan 12.2 And because they are truely iudged to rise againe which rise vnto life eternall they are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by way of excellencie called the sonnes of the Resurrection b Luk. 20.36 Although it is manifest also that the wicked shall rise againe that they may receiue eternall destruction which verily is not called life but death because a life so vnhappie ought not properly be called a life Whereas Rom. 8.20.21 the creature is said to bee subiect to vanitie vnder hope because it also shall bee deliuered from the bondage of corruption into the glorious libertie of the Sonnes of God doth it follow that the brute creatures shall also rise againe In no wise because neither are they created to immortalitie nor doe their soules outliue their bodies but die in their verie bodies But vnder the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the frame of the world consisting of an heauenly and Elementarie region not the inhabitants therof is signified which frame subiected by God to a fraile and wauering condition for the sinne of man and by a Prosopopeia it is said to expect a repairing with an earnest desire which repairing shall bee manifested when the sonnes of God shall bee caried into glorie Whereof also there is mention made Act. 3.22 2. Pet. 3.13 Why is the Resurrection which is Christs singular blessing graunted to the wicked Because they shal indeede rise againe but by the benefit vertue and efficacie of Christs Resurrection which alwaies is to saluation and is insinuated in his members only c Rom. 6.8 But by the necessiâ—ie and efficacie of that decree of God which is Gen. 2.17 For in what daie soeuer thou shalt eate of that fruite you shall die the death Which decree for that it comprehendeth either death and indeed specially the second that is death eternall it must needes bee that the Infidels arise also but vnto their greater condemnation that they may suffer eternall punishments in their bodies also because it were but a small punishment to be taken away by the first death for an infinite goodnesse violated requireth an infinite punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the subiect of Resurrection Surely the whole man wholly and generally considered but not the whole substance of euery man particulerly for 1. Indeed the bodie onely as it dyed properly so also doth it arise properly but because the soule is immortall it is not said to rise againe but Metaphorically through a Eph. 2.1 Col 2.13 Regeneration from the bondage of sinne wherein it is dead 2. The soules of the godly that die in the Lord are receiued into heauen by Christ b luk 23.43 Act 7.59 Heb. 12 23 but the soules of the vngodly departing from their bodies are thrust downe into the bottomlesse pit for as
importunately askt saith Augustine seeing the Lord saith Math. 24.26 But of that day and houre knoweth no man no not the Angels of heauen but my father onely and Marke addeth 13.32 nor the Sonne And Act. 1.7 It is not for you to know the times or seasons and points of times which the father hath put in his owne power And it is said that the Lords comming shal be vnlooked for like the comming of a theef in the night b Math. 24 44 1 Thess 5 2 2 Pet. 3.7 But although rhat hower is vncertaine that it cannot nor ought to be searched after by vs yet haue we proofe sufficieÌ„t that Christs day cannot be farre off by the former signes wherby we daily see many such like things so fall out by the impietie and corruption of manners which is now come to a full height c 1 Pet. 3.7 Iam. 5.8 In like sort as the buds and blossomes of trees signifie sommer to be nigh at hand d Math. 24.32 And when the corne waxeth yealow the husbandman gathereth that haruest is not farr off they are as so many criers by whose voice men are cited to appeare at the tribunall seate of Christ albeit they can know nothing of the verie yeare moneth day hower or moment because it is not reuealed in the Scriptures For as the last age of man saith Augustine that is his olde age cannot be defined in a certaine number of yeares as the rest of mans ages may as his childhood his youth his flower and vigour of age So the worlds last age cannot be determined in a certaintie of years And as we doe not call saith Chrysostome Homil. 33. in Ioh the verie last day in the yeare the end of the yeare but the last moneth as well also being the space of thirtie daies so if we call the end of so many yeare although 400. yeares and more we shall not mistake Seeing 1. Pet 4.7 it is expresly said the end of all things is at hand and Iames. 5.8 The comming of the Lord draweth neere doth not Paule make a proposition contradictorie vnto these when 2. Thess 2.3 he denieth the Lords day to be at hand No because neither are the selfesame things spoken of by them nor in the same respect and same time Paule denieth that the Lords day is nigh at hand in his age and that while he liueth against false Prophets who prefixed a certaine time not farre off then but he denieth not that the comming of the Lord draweth on or that those were the last times in respect of former ages and of the time of the Messias exhibited in that there shall not any other time follow nor shall this haue so long a continuance as was from the beginning of the world vntill the comming of Christ Last of all that day is at hand in respect of God with whom a thousand yeares are but as one day Psal 90.4 and 2. Pet. 3.8 How is the sonne Marke 13.32 said not to know of the day of iudgement Not that he knoweth it not to himselfe saith Augustine but that he knoweth it not to vs that is he maketh vs not know that is he sheweth it not vnto vs for whom it is not expedient to know it or as concerning his humane nature which in an ordinary and naturall condition knoweth nothing of this thing but what is shewed vnto it by the diuine nature or as touching the state of humilitie and in as much as being setled therein he accustomed to attribute works most commonly to the father as he saith Iohn 5.30 and 7.16 that he cannot doe any thing of himselfe and that his doctrine is not his but the fathers Why hath God hidden that last day Because he will haue vs looke for him euery day and hower to watch least that day come vpoÌ„ vs sodainly we being vnprepared and to bridle our curiosity in prying into the secrets of God Why doth the Lord deferre the last iudgment That the number of the elect may be fulfilled whom god hath foreknowne from the beginning determined to call and that those who yet remaine vncalled might be called through the gospell might be gathered to the rest that haue beene already called from the beginning of the world and are at rest partly in the heauens and partly in the earth a 2. Pet. 3.9 Reue 6.11 2 That he might proue our hope patience our calling on him for help and our faith that he might stirre vs vp to repentance 3 That he might make the wicked more and more excuseles who despise the long suffering and lenity of God and the space freely graunted them to repent Rom. 2.4 5 2 Pet. 3.8.9 Which shal be the place of the iudgment to come The Iewes appoint the valley of Iosaphat which was situate nigh to Ierusalem at the east gate of the temple and was so called of a famous victorie graunted to King Iosaphat against the Ammonites Moabites b 2 Cron. 20 26. out of Ioel. 3.2 I will gather all nations wil bring theÌ„ downe into the valley of Iehosaphat for there will I sit saith the Lord to iudge all the heathen round about But they affirme this rashly for as God would haue the time knowne to himselfe onely so will he prouide himselfe a placc also fit to iudg this companie What is the end of the last iudgment 1 In respect of meÌ„ that euery one mâ—y receiue the things which are done in his bodie according to that he hath done in this world whether it be good or euil a 2. Cor. 5.10 2 But in regard of God that he may giue a finall perpetuall â—eÌ„teÌ„ce on all maÌ„kind that his glory may appere be declared â—nto al eternity for the iustice which he shal obserue in iudgmeÌ„t 3 The fulfilling of Christs office for then will Christ deliuer his â—ingdome to god the father that is Sathan all the wicked being â—â—ed put to flight at once death it selfe destroied the elect â—ecoÌ„ciled he will deliuer theÌ„ to his father to be crouned with eterâ—al glory theÌ„ both his ciuil ecclesiastical gouernmeÌ„t also ceasing he shall appere to haue most absolutely discharged the office he receiued of his father b 1. Cor. 15.24 yet so as he may reigne with the father for euer and the father may also triumph in his sonne being conquerour 4 The freeing of the creature from the bondage of corruption c Rom. 8.20 VVhat is the vse of this doctrine 1 It serueth for instruction for it putteth vs in minde of a perpetuall Repentance and stirreth vs to prayer watchfulnesse piety iustice and to embrace sobrietie d Luk. 21.24 Tit 2.12.13 2 Pet 3.11.12 2 It comforteth the godly for that they beleeue that the troubles of this world shall haue an end and that Christ shall come againe to vanquish and take vengeance on his our enemies and to deliuer vs out of
the iourney in haste and of not departing out of the house till morning was singuler and pertained onely to that one night when the people departed out of Aegypt wherein the Israelites were to remooue with all speed out of Aegypt that is it belonged to that Passeover onely which they did celebrate in Aegypt Therefore in the institution of the yearely Passeouer these cerâ—monies are not repeated b Exod. 12 14. Numb 9.2 c. And therefore it is cleare that Christ when he sate at the celebration of the Passeouer and after the eating of it went into the garden as the Euangelistes report did not against the law Also it is to be marked that after they possessed the land of Canaan the Lambe was not killed in their houses as it was in Aegypt but before the Arke in the Temple by the Leuites c 1 Cor. 35.36 and in their priuate houses it was eaten by their companie with keeping a feast To what purpose and vse are all these things which haue beene spoken of the Paschall Lambe 1 That they might be a remembrance of the thing past namely the blessing of God whereby the Israelites were saued that night in Aegypt when the Angell of God slew all the first borne of Aegypt passing ouer the houses of the Israelites which were besprinkled with the bloud of the Lambe that was slaine 2 That they might be patternes and types of a thing to come namely that Christ should be sent in the time appointed which Paule cals the fulnesse of time God required a perfect Lambe without spot seuered from the rest of the flocke that they might vnderstand that to appease the anger of God there was required a more excellent prise then could possibly be founde in all mankinde And that he might single out the innocent Lambe separate from sinners obedient to the father perfectly fulfilling the law and indued with heauenly puritie and therefore conceiued by the holy Ghost in the wombe of the Virgin that he might take away the sinnes of other men 2 A Male to shew that that Lambe should bee mightie and indued with great power in regard of his person to take away the sinnes of the world and to destroy the kingdome of sinne and to deliuer vs from the bondage of sinne and Sathan c. As it is said Esay 53.10 He shall deuide the spoyles of the mightie And Psal 63.13 He shall ascend vp on high and leade captiuitiue captiue and shall receiue gifts for men Yet but a yeare old that is tender weake and knowing infirmitie a Esa 53.3 In regard of his humane nature because it was meete hee should bee taken from the companie of his brethren and be like vnto vs in all things excepting sinne Heb. 4.15 3 He would haue it kept in their custodie foure daies to wit from the tenth day of the first moneth vntill the Euening of the fourteenth day to shew that Christ should not be deliuered vnto death presently assoone as he was borne but that he should discharge the publicke ministerie of the Gospell for a certaine time time appointed by the father 4 He would haue it slaine betweene the Euenings to declare that this Lambe should be slaine at length in the Euening of daies that is in the fulnesse of times b Gal. 4.8 or in the last time for all the mul-titude of mankinde that is for the whole bodie of them which are written in the booke of life 5 Hee would haue postes besprinkeled with the bloud therof to signify that the hearts of the beleeuers are sprinkeled washed marked purged and sanctifyed by the bloud of this Lambe alone thorow faith relying vpon his merit This sprinkling being made with a bunch of Hyssope that is by the purging power of the Spirit whereof that is spoken Psal 51.9 thou shalt sprinckle me with Hyssope I shal be cleane And 1. Pet. 1 2. thorow sanctification of the spirit vnto obedience and spinckling of the bloud of Iesus and vers 18. ye are redeemed with the precious bloud of Christ as of a Lambe without spot Moreouer by the bloud of Christ sprinckled vpon the doores of our heart is signified that the destroyer is turned away we are defended from the anger of God and by the bloud of his Crosse all things whether in the earth or in the heauens are reconciled Col. 1.20 6 By the rest of the Ceremonies he shewed that this Lambe must be eaten by faith and conceaued in the minde whole with the head feet and intrals and not rent in sunder or deuided into gobbets and peeces As he saith My flesh is meat indeed he that eateth my flesh and drinketh my bloud hath eternall life Iohn 6.55.56 7 That it must be eaten in common with their neighbours that is the Gentiles that is to say the Gentiles must bee called by the voyce of the Gospell vnto the communion of Christ 8 That it must be eaten not rawe neither sodd in water but as it were rosted in the fire of Gods iudgement and tried in the heat of the Crosse afflictions both to the casting of of hypocrisie the scandall of the Crosse carnall securitie as also the opinions of men concerning the matters of God and that which cannot be knowne must by the fyre of fayth be consumed 9 That it must be eat 1. With the vnleauened bread of sinceritie and truth as it is said 1. Cor. 5.8 Purge out the old leauen that ye may be a new lump for Christ our Passeouer is sacrificed for vs. Therefore let vs keepe the feast with vnleauened bread of synceritie and truth namely without leauen not of the kingdome of heauen of which it is spoken Mat. 13.33 the kingdome of heauen is like leauen but of the olde leauen of malitiousnesse and naughtinesse the subtiltie of Herod of an euill conscience of the opinions of the Pharisees of false doctrine whereof the Lord speaketh Take heede of the leauen of the Pharisees and of Herode Mat. 16.6.11.12 Lastly without the leauen of wicked life wherof the Apostle mingle not your selues with fornicatours c. For a little leauen leaueneth the whole lumpe 1. Cor. 5.6 Gal. 5.9 2. With bitter hearts that is with the renouncing of the bitter slauery of sinne and the rest of our enemies wherewith we haue been oppressed and with bitternesse and compunction of heart or with earnest repentance and sorrow mourning for our sinnes with mortifying of the reliques of the old Adam and with a feruent appetite and desire of the grace of Christ 10 Hee would teach them that did eate the Lambe that they must be atttried after the habit and manner of trauellers who hauing their loynes girded with the belt or girdle of veritie as the Apostle cals it Ephe. 6.14 may be readie to enter into the way of Gods commaundements and who may with the girdle of faith and righteousnesse restraine and suppresse the wisedome of the flesh lust wicked concupiscences striuing against
of the Couenant whereby God doth testifie that he doth truely receiue the beleeuers into his Couenant How doe the Sacraments of the old and new Testament differ 1. By outward adiuncts and the circumstance of time For those continued vntill the time of Restitution for those things are said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right which passe not with a certaine crooked turning course but are directed straight vnto their marke but these must endure vntill the end of the world or vntill the state of glorie in which all trueth shall clearely and perfectly bee made manifest and therefore there shall bee no neede of Sacraments a Heb. 9.19 2. In the manner or condition of their signifying for the Sacraments of the old Testament foretold Christ as it were to come but the Newe declare him as it were exhibited And â—â—erefore they cannot possibly both stand together seeing the time to come can neuer bee the time past and the time past can neuer make the time to come to bee more ancient b Heb. 8.13 3. In the diuersitie or qualitie of the signes or in the signes and ceremonies which differ much for there bee some signes of the Olde and other of the Newe Testament 4. In the number measure of signifying vertue and easinesse 1 For ours saith Augustine are fewer in number whereas in the Old Testament the signes were more in number because the people of Israell were as yet vnder the gouernment of the Law and therefore as children vse to bee were kept vnder more figures and rites 2. Ours were better in regard of the profit 3. More excellent or manifest not in outward shew or worldly pompe but in the vnderstanding and signification of heauenly and diuine things 4. Ours are greater in force that is of greater efficacie to confirm our faith 5. More easie to bee done for there is nothing in Baptisme or the Supper of the Lord which is hard troublesome or bloudy But Circumcision and the Sacrifices were more troublesome bloudie and required greater paines Yet all this maketh not that our Sacraments and the sacraments of the ancient fathers should not be the same in substance What Doe not the Sacraments of the old Testament differ from ours in the effect because those did only shadowe forth and signifie grace which these offer present vnto vs No because in either testament there is the same grace of Christ yea the same Christ propounded And the Apostle testifieth that the old Fathers did eate the same spirituall meat with vs and drinke the same spirituall drink 1. Cor. 10.3 I say the same with vs not as some expound it only amongst themselues which is vnderstood by the purpose of the Apostle the tenour of the text the name of Christ and the word baptizing there vsed and receiued the seale of the righteousnesse which is of faith and therfore that they were made paâ—takers of Christ which is righteousnesse to all that beleeue in all ages Rom. 4.11 And yet I grant that the sacraments of the fathers were figures pictures and shadowes of ours not in regard of the things themselues but in as much as they shadowed things more darkly and obscurely signified by them a 1 Cor. 10.6 In which respect they may be called types of ours but types not without trueth Why then doth Paul say Gal. 4.9 that the Sacraments of the Fathers were weake and beggerly and carnall Elements which were not able to sanctifie the conscience because of their weaknesse and vnprofitablenesse Heb. 7.19 9.10 1. Because he speaketh of them not simply as that they were naked elements which could offer or seale no grace but in some respect as now abrogated by Christ 2. Hee speaketh of them as he saw them receiued of the Iewes seuered from Christ and his promise that is as they are considered in themselues and by themselues seuered from the things signified in cogitation and as bare signes because the sanctification dependeth not of the signes either old or new but wholie and only of the vertue of the holy Ghost Did the Fathers eate the flesh of Christ seeing that as yet it had no beeing actually and corporally in the nature of things Yes because although it was not extant simply or actually in regard of his bodily substance yet in some respect namely as it was to bee giuen for the life of the world it was that spirituall meat which might no lesse bee eaten of them then that Lambe which was slaine from the beginning of the world is eaten now of vs by faith b Reu. 13.8 2. Because Iesus Christ is the same to day yesterday for euer Heb. 13.8 one and the same Sauiour of both Testaments In whome alone it pleased the Father to gather together all things Ephe. 1.10 3. Because those Fathers were indued with faith which maketh those things to be which are hoped for and doth demonstrate those things which are not seene Heb. 11.1 And therefore although in those ancient times the humane nature was not assumed of the word yet it was preseÌ„t to the faith of the godly in former times which did conioyne them then with Christ that should be borne So that that which had no beeing as yet in the order of nature yet neuerthelesse had euer a being by the force and efficacie of faith Therefore Christ saith Abraham sawe my day and reioyced Ioh. 8 56. But they did eate the flesh of Christ which should be giuen for them wee eate it being alreadie giuen for vs. The times are changed saith Augustine but faith is not shall bee giuen and is giuen shall come and is come in Ioh tract 4 these words differ saith hee but yet Christ is one and the same Doe the Sacraments giue remission of sins and doe they conferre or containe grace and are they ordained to iustifie and to regenerate or whether is grace tyed to the Sacraments No. 1. Because they are the signes not the causes of grace 2. That which is proper to God ought not to be bestowed on the creature 3. The subiect of grace is not the body but the spirit 4. No bodilie thing doth worke vpon spirituall things Againe not by the work done or as an efficient cause by them selues or their owne vertue working any thing or flowing from their essence as they speake in the schooles but ministerially or Instrumentally yet effectually so farre forth as they support nourish our faith Not by any inward power or vertue of their owne but by vertue of the principall agent or worker in that sence that Paul affirmeth the Gospel to be the vertue and power of God to saluation to euery one that beleeueth Rom. 1.16 1. Tim. 4.16 he saith that the remedie of the holy Scripture doth saue a man not that there is any magicall vertue in the letters syllables or sound of the words for the Apostle saith Heb. 4.2 The word profited not them beeing not mingled with faith but because
good 1 Thess 5.21 1 Cor. 14.34 And seeing the office of preaching is not permitted to women as neither the administration of the Lords Supper Why should they take vpon them to baptise Also the ancient Church appointed that baptisme should onely be celebrated in the Church or congregation of the faithfull in which place the Apostle plainly chargeth women to be altogither silent much lesse then would he that they should administer the Sacraments Therfore do they twise offend when they administer baptisme in that feined case of necessitie in that they baptise without any commandement nay against the commandement of God and besides they tye to the externall action eternall saluation which is to be sought in the death of Christ that couenant of his grace onely As for that example of Zephora who circumcised her sonne it is eyther to be held as a rash vnlawful act of a foolish and angry woman or as a singular action not to be followed For the Angell was well pleased that the child was circumcised not because she did circumcise him The same may be iudged if any priuate or lay man as they call it should take to himselfe the administration of Baptisme Heb. 5.4 No man taketh that honour vpon him but hee that is called of God as Aaron was Neither doe wee admit that case of necessitie if it compell vs to violate the orders prescribed of God For wee hold this Theoreme Not the priuation but the contempt of Baptisme doth condemne Besides the baptisme of weomen was not long since absolutely condemned in the fourth Councill of Carthage Can. 100. Neither is Augustine to bee allowed in his writing that If a Lay man vpon vrgent necessitie do baptise it is either no sinne at all or a veniall sin No doubt but care should bee had that the Infant may bee baptized by the lawfull and fit Minister but if that may not bee obtained it is to be commended to God that he may Baptise it with the baptisme of his spirit For wee must beleeue that the childrē of faithful Parents be alreadie baptized with the baptisme of the ✿ Flaminis spirit being within the Couenant VVhether forasmuch as Peter Act 10.34.48 preached the Gospell to Cornelius but baptized him not and Paule also did the same as we read 1. Cor. 1.16 Doth it follow therefore that they whose helpe the Apostles vsed in bapzing the faithfull were Lay men No indeede but they were either Euangelists or Elders or Deacons whom for the most part the Apostles tooke with them who sometimes also administred the word of whom at that time there was a great companie Moreouer they did it not of themselues but by the commaundement of the Apostles therefore it was not they but the Apostles that baptized by their hands For he that doth any thing by the ministery of others may be said in a sort to doe it himselfe And whereas Paule in the place before alledged saith that he was sent not to baptise but to preach the Gospell it is to bee taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Comparatiuely For it signifieth that hee had not receiued of God peculiarly or principally the office of baptizing but of preaching the Gospell which manner of speaking we find Ier. 7.22 I spake not c. Neither doth he extenuate the dignitie and fruite of baptisme that whereas few had in Charge the office of teaching many might baptize and many might bee taught at once together but baptisme could not bee administred but in order by one and one therefore Paul who excelled in the gift of preaching was instant intēded vpon the most necessary work leauing that to others which they could more easily performe Whether may that baptisme be allowed which is administred by Hereticks or Papists If it bee meant of such hereticks as denie the principles of heauenly Doctrine and vtterly corrupt the essentiall forme of baptisme as the Arrians Somosatenians Manichaeans and Macedonians which are not sincere in the Doctrine of the Trinitie baptizing so in the name of the Father of the Sonne and of the Holie Ghost that they denie neuerthelesse that the sonne and holie Ghost are coeternall coessentiall of equal honour with the Father or that the sonne of God did truely assume the humane nature then such baptisme is not to hee ratified but to be accursed For the essentiall forme being once taken away the matter it selfe is also taken away And therfore it is to bee thought that such are not so much to be rebaptised but as that indeede they should rather be first consecrated with true baptisme who being conuerted to the knowledge of the trueth desire to bee ingraffed into the Orthodoxall Church And this agreeth with the decree of the Nicen Councill But we must iudge otherwise of the baptisme of some other hereticks as the Nouatians and Donatists who deliuered the true doctrine of the Trinitie or of Papists who are out of the way of truth in some part of doctrin who possesse the place of pastors vse the publick ministerie either by cōmon error by long sufferance or by force though they be not to bee accounted as truly called Wherein although there be many things needlesse and superstitious yet stil Christ is retained held at least in title to be the matter it selfe the chiefe head and essentiall forme of the institution and the natiue meaning without idolatry of the words of Baptisme I baptize thee in the name of the Father of the Sonne and of the Holy Ghost is retained Moreouer it pleased God in mercie to conserue a remnant of his Church in the middest of Popery it selfe euen as the Israelites continued the vse of Circumcision though they embraced a false and impious seruice of God and the vowes are made in the name of Christ and not of Anti-christ or of any Idoll Therefore that baptisme is not void but of value force for it is the Ministerie of those person but of the Church as yet couerd or hidden in popery They I graunt did sprinkle the head or body but Christ baptized inwardly And therefore such Baptisme is neither to be annihilated neither doth it require Anabaptisticall rebaptizing But forasmuch as they teach wickedly in other matters they giue iust cause why the faithfull should necessarily depart from them as it is written 1. Iohn 5.21 Fly Idols VVhether may they that are truely instructed in Christian Religion with good conscience bring their children to bee baptized of Popish Priests No. 1. It is one thing the validitie of a thing receiued another thing to seeke that is falsly and many waies superstitiously administred 2. Because we should giue no occasion by our example to approue and confirme the corruptions both of the Doctrine and of the Sacraments as also of the superstitious worship of the false and vnlawfull calling of the Ministers of Antichrist for that wee must abstaine from all appearance of euill and from communicating with the sins
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
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
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
or as Damascen saith One nature is not made capable of contrary Substantiae things disagreeing 7 Because the presence of the bodie is opposed to a religious remembance 8 Because it should follow that the Apostles did eate the passible and mortall bodie and that Christ is not to be sought in the heauens 9 Because the heauens must receiue him and being receiued containe him vntil the time that all things be restored Act. 3.21 10 Because the like kinde of speaking is no where found in Scripture which is properly according to the letter to be vnderstood of two natures together and vnlike essences For it is not said water is wine or the rod is a serpent but water was turned vnto wine the rod into a serpent And as often as the first substāce that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc aliquid is predicated of another first substance in scripture the Enuntiation of that sort is figuratiue as the Rocke was Christ 1. Cor. 10.4 Christ is that lambe of God Iohn 1 29 Iohn is Elias Math. 11.14 Christ is the true vine Iohn 15.1 11 Because it is needfull to seeke for an othet sense whē the absurdity of the word or letter written do make against any Article of faith or against any manifest place of Scripture as this doth And to make sense of these words Hoc est corpus meum there are fourteene seuerall opinions amongst the Papists 12 Because when the Capernaits did imagine in their minde I know not what corporall eating of the flesh of Christ Christ drewe them backe from that conceipt saying That his words are spirit and life that the flesh profiteth nothing that is to say so eaten as the Capernaits did dreame And he obiected vnto them the mention of his Ascension into heauen Iohn 6.62.63 13 Because this opinion maketh that the bodie of Christ is common to the godly and vngodly which truly is no light discommoditie but a great impietie 14 No Sacrament can be fully expressed and vnderstood without a Trope For in all Sacraments it is most vsuall that the name of the thing signified is giuen to the signe it selfe or the signe is named from the thing signified and that both for the conueniencie of the signe and the thing signified and also for the most certaine giuing and receiuing of the thing signified Whether doth the omnipotency of God take away the discommodities which follow transubstantiation consubstantiation It is not lawfull to reason Theologically from the Omnipotencie of God vnlesse the will of God goeth before plainly laid open in his expresse word For so Christ said to the Sadduces Math. 22.29 Ye are deceiued not knowing the scriptures nor the power of God Because we must looke not what God can doe absolutely but what he will doe for our God is in heauen saith the Psalme 115.3 He doth whatsoeuer he will not what he can Wherupon Tertullian Dei posse velle est non posse nolle that is de spiritu e◠Litera God can doe that which he will that which he will not that he cannot but that which he would both he could doe and he hath shewed it And Augustine saith God is omnipotent not because he can doe all things but because he can bring to passe whatsoeuer he will so that nothing can resist his wil or any way hinder the same but that it is fulfilled Which sayings are vnderstood of that absolute omnipotencie by which God is said that he can doe many things which notwithstanding he will not and therefore doth not but of the actuall and effectuall power wherby God bringeth to passe all things which he will For the will of God is conuerted with the actuall omnipotencie whereupon we rightly gather God will therefore he can doe and doth in like manner God can and doth therefore he will But it is absurd to gather God is omnipotent therefore he doth al things euen which he will not whereupon Damascene saith omnia quidē quae vult potest non vero quae potest vult potest enim perdere mundum sed non vult that is to say he can do all things which he will but he will not do all things which he can For he can destroy the world but he will not 2 We may not argue from the omnipotency of God to confirme that which containeth a contradiction as when any thing is said to be and also not to be or to be such a thing and also not to be such a thing in act and in deed Therefore the schoolemen doe affirme that God cannot make that contradictories may be together true Because a contradiction doth put to be and not to be togither which to doe is a point of impotency not of omnipotencie This Impossible is not a signe of weaknes but it is a token of exceeding great vertue and constancie So God cannot dy he cannot sin he cannot be deceiued he cannot ly a T it 1.2 Heb. 6.18 he cannot make a thing done vndone one that is begotten vnbegotten hee cannot bring to passe that if there be a thing defined there may not also be a definition thereof He therefore which saith indefinitely and simply that God can doe all things doth comprehend not onely good things but also the contrarie euils of these things which doe agree to the deuill and not to God as saith Theodoret verie well But those things which are said to be possible to God some of them are said to be simplie vnpossible by reason of his constant nature Some Hypothetically that is by a presupposall by reason of the constant and altogether vnchangeable truth of his decree and will God truly can simply bring to passe that that may be done which is not or that which is may cease to bee that a bodie may be a Spirit Also He is able of stones to raise vp children vnto Abraham b Mat. 3.9 he is able to bring to passe that a Camell may goe through the eye of a needle c Math. 19 24.26 but not leauing him as he is by nature but making him so slender as is needfull to be done like as he is able to bring to passe that a rich man may enter into the kingdome of heauen not so long as he is such a one but changing him and teaching him to depend onely vpon one God But because it once pleased God that his son hauing taken vnto him flesh should be made our eternal brother like vnto vs in al things which doe appertaine to the naturall and substantiall truth of a bodie according to his creation a Heb. 2 17 4.15 Phil. 3.28 he will not haue things contrarie to nature which do destroy the humane nature in Christ assumed which do take it away and ouerturne the definition therof therefore potenter non potest that is powerfully hee is not able saith Augustine To bring to passe that the bodie of Christ may be together in act a body and not a bodie
Christ because it signifieth Christ So we say with Cyprian that the forme that is that the appearance and sight of bread and wine are not changed but that the substance of breade and wine are changed into the Sacrament of the bodie and bloud of the Lord which before they were not So Chrysostome That which belongeth to the signes he attributeth to the thing signified especially in respect of faith and the cogitation of the minde What meane the ancient fathers whiles that euery where they doe admire with astonishment the mysterie of the Supper they call it the Fearfull mysterie they require Faith they celebrate the power of God they deny that the order of Nature is to be sought in the bodie of Christ they attribute a conuersion to the signes They signifie a change made by grace not of the substance that is of the naturall matter and forme but of the qualitie that is of the former office condition calling end and vse of the Elements which is the consecration appointment and adhibition or traduction of the signes from a common vse to an holy mysticall vse or office that is to the obsignation and testimony of eternall life that surely they may be nourishment not for the bodie onely for this life as in our ordinarie table or before the blessing but that by reason of Gods ordinance because they are now the Sacraments of the bodie and bloud of Christ they may feed the soule also for as much as they are taken that they may bee vnto vs most sure pledges of the bodie and bloud of Christ and of eternall life flowing vnto vs from him Whereupon Paule doth not simply call it the Supper and the cup but the Supper and cup of the Lord and 1. Cor. 10.4 he calleth the rock of which the Israelites did drinke in the wildernesse spirituall Dial. 10 8 From hence Theodoret saith The Lord honoured the signes which are seene with the name of his bodie and bloud verily not chaunging the nature it selfe but putting grace to nature because these Elements are made Sacraments or spirituall things that is outward meanes of the holy Ghost and instruments of strengthning keeping and increasing the communion of Christ in vs. Therefore this change not essentiall but Sacramentall the fathers admire as wonderfull and supernaturall and that worthily For it cannot be done without the power of God that that earthly and decaying thing which is appointed properly to nourish the bodie should begin to be vnto vs a most holy thing a spirituall and heauenly foode Neither is it a worke of nature that those signes should moue the minde so powerfully and effectually and should offer and exhibit the bodie and bloud of the Lord to bee apprehended also of our minds by faith like as it is not a worke of nature that water should be made the lauer of regeneration or washing of the new birth Tit. 3.5 Although the Sacramentall change is no more a thing miraculous and vnspeakable then when of common waxe is made an authenticall seale of a publick instrument but because that is diuine and a cause of diuine things but this is humane and an ordinance instituted to establish mens matters Whereupon Augustine saith that SacrameÌ„ts may haue honour as religious things De trinit B. 31. c 10. but not astonishment as wonderfull things Moreouer the same fathers doe require faith because faith is heere especially necessarie whereby wee may firmely determine that the breade is the bodie of the Lord that is that wee by the lawfull vse of the bread are truely made partakers of the bodâ—e of Christ Finally they doe grant that that vnspeakeable and truely meruailous fellowship of vs with Christ is established wherin the order of nature is not to be sought for because it goeth beyond all humane sence Whether when we say of a firie sword of an infant lying in a cradle of wine contained in a vessell and the like This is Fire this is an Infant this is wine And Deut. 12.23 The bloud is the life because it containeth the life by which speaches the presence of the Attribute is manifestly affirmed are therefore the words of Christ to be vnderstoode of his bodilie presence at the place where the bread is No for truely the fire doth set the sword on fire doth pierce through the whole substance thereof but it changeth not the nature of the Sword saith Theodoret and in a fired sword the fire doth keepe still the force of burning as the sword of cutting neither hath the sword the operation of fire Dial. 2 c 19. B. 3 c â—9 but the burning is the effect of fire as cutting of the sword saith Damascen By which simile the ancients declared the most streight vnion of the two natures made without confusion and not a reall effusion of the Properties of the Deitie into the humane nature But heere is a great dissimilitude For those are naturall coniunctions whereby either new qualities are applyed to bodies or substances to substances but here all things are supernaturall by the institution of Christ Besides Christ is present in the Supper not for the bread but for the man for Christ spake not these words This is my bodie for the bread as though hee were about to make a substantiall change thereof or were about to communicate his bodie to the bread but hee gaue a promise to the disciples concerning the communication of his bodie whereby he doth ioyne vs to himselfe as it were members of his bodie What is therefore the naturall and proper sense of the words of the Lords Supper This that is bread which being broken Christ did reach with his hands to his disciples is not substantially or essentially or naturally in it self but mystically or by a SacrameÌ„tal promise not by a simple bare signification but also although spirituall yet a reall signification that is true and not imaginarie but hee himselfe because nothing is so truely done as that which hee doth by exhibition of the holy Ghost vnder coÌ„dition of faith that he himselfe My bodie or as Paul doth vnfold it 1. Cor. 10.16 The bread is the CoÌ„munion of the body of Christ that is the seale effectual token or instrument or meanes of the communion of the bodie of Christ Which interpretation Augustine doth confirme The Lord doubted not to say This is my bodie when he gaue the signe of his bodie And Tertullian Against Adimantus c 12 Against Marcion b. 4 hauing taken the bread and distributed it to the Disciples he made it his bodie by saying This is my bodie that is a figure of my bodie Neither doe wee otherwise interpret that enuntiation This or this cup is my bloud that this may bee the sense of the words of Christ As often as yee which are my Disciples and beleeue in mee doe eate this bread and drinke of this cuppe let it be vnto you a sure remembrance and testimonie that you are truely but yet
speake in schooles but by grace onely of vnion not by any vertue ingrafted into the flesh it selfe as if the power of quickening were really powred forth into the flesh of Christ or this were adorned with it in it selfe or that life were in it selfe or quickening in it selfe for it is a propertie incommunicable of the godhead alone to quicken For as Cyril saith It agreeth to God alone to be able to quicken that which is void of life b De Recta Fide ad Reginas But first by reason of vnion because it is the proper flesh of the word quickening all things as speaketh the Synode of Ephesus eyther because the word is the fountaine and authour of life being life it selfe dwelleth in it not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is after operatiue maner as he is said to dwel in those that be his but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in a bodily manner personally or because that flesh is so streightly vnited to the essentiall life that these two natures do make one subsistence or because this man is essentially God from whence it commeth to passe that the death of that flesh because it is the flesh of the sonne of God hath beene pretious inough to obtaine life for vs c Act. 20.28 And Cyrill saith that That the flesh is not quickening in it selfe but in the word Hypostatically vnited vnto it vppon Iohn 10 13 2 In regard of the merite of obedience whereby Christ a sacrifice being offered in his flesh giuen for vs vpon the Crosse obtayned eternall life for all beleeuers Iob. 6.51 My flesh is the living bread which I will giue for the life of the world 3 In respect of our copulation with Christ because we cannot come vnto God the fountaine of life and that eternall life but by that flesh of Christ comming betweene that is vnlesse by the efficacie of the holy Ghost we be made members of Christ engrafted into his flesh by faith Therefore that which is said Iohn 6.63 The flesh profiteth nothing is not to be vnderstood simply of the flesh of Christ but of carnall opinions not agreeing with the mysterie of the eating of Christs flesh Is it reall and true or doth this vnion of vs with Christ consist in the apprehension alone of the minde like as we doe comprehend and haue in mind things and substances in the phantasy and mind by formes that may be vnderstood but not that they are in verie deed vnited in vs If the things which are vnited and the truth of the vnion bee regarded truly it is reall true and essentiall but if the manner whereby it is done it is meerely spirituall 1 Because it is said concerning Christ the Church They shall be two in one flesh Ephe. 5.33 Now the vnion of man and wife into one flesh is reall and substantiall in regard of the mariage bond wherby according to gods ordinance they are bound so although the man be in the market and the wife at home he beyond the seaes she at home yet this vnion continueth 2 Because Christ is the head foundation of the Church but the vnion of the members with the head and betweene themselues is substantiall true and reall like as also of the foundation with the building yea with euerie stone built vpon it 3 Because Christ saith Iohn 15.5 I am the vine yee are the branches But the coniunction and incorporation of these is reall as also of an Oliue tree and the boughes set or engrafted into it 4 Because the flesh of Christ is meate indeed therefore like as bread is really and truly vnited to vs corporally because it is corporall meate to them which eate it with a corporal mouth so also truly and really but yet spiritually because it is spirituall meat the flesh of Christ is vnited to vs which eate it Seeing that the bodie of Christ is in heauen neyther shall returne from thence before the last day how can he be conioyned to vs really and indeed By the holy Ghost working in vs and by faith For if our sight in a moment of time doe touch the starres visually saith Augustine Epist 3. ad volusianum tract 50. in Iohn much more doth faith ioyne vs together with Christ himselfe and moreouer with his humane nature placed in heauen The same Father saith Fidem mitte in Coelum cum in terris tanquam praesentem tenuisti that is send faith into heauen and thou hast laid hold on him as it were present in earth There is a great distance betwixt the head and the foot the branches and roote the wife in England and her husband in Turkie yet are they all vnited together But faith is onely a conceiuing and imagination of a thing absent Therefore the bodie of Christ is not ioyned to vs in verie deed neyther is present to our faith in the Supper but by imagination or contemplation vehehement cogitation and assent The Antecedent is false and vngodly For if faith be onely an imagination and phantasie and a conceiuing of the minde then it differeth not from opinion being a naked action of the mind or a simple and strong conceipt and consent Neyther then doth it differ from historie all faith common to verie many reprobates yea to the diuels themselues a Iam. 2 19 Then surely that faith which imbraceth the Euangelicall promises in Christ and moreouer Christ himself shal not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a ful assurance nor a sure trust or perswasion nor an apprehension frō which imagination yea theorie or contēplation do very farre differ Finally Faith shal not be the heauenly gift of God and supernaturall according to the working of his mightie power b Eph. 1.19 3 7 but naturall For the conceipt of the minde is naturall to a man All which things seeing they are absurd the Antecedent must be false And also the consequent false For if the spaces of times doe not let faith but that it apprehendeth things past and to come spiritually as present Then neither doth distance of places hinder it that it cannot spiritually both haue things present and apprehend them that are set farre a sunder by places For faith is that thing which maketh those things present which are hoped for and that which sheweth those things which are not seene c Heb. 11.1 Ioh. 8.56 Phil. 3.20 Wee haue a sure and stedfast anker of the soule entering euen into that which is within the vaile whether the forerunner is for vs entered in euen Iesus d Heb. 6 19. By what similitudes is this communion illustrated in the scriptures By verie many wherby notwithstanding the nature and manner of this communion is not declared but rather the effects which come from it to the beleeuers Therefore they are not to bee stretched further then the scope of the holy Ghost may suffer 1. The first is of Mariage by which the Church is made flesh of the
flesh of Christ and bone of his bones not according to substance as Eue was of the flesh and bones of Adam but according to qualitie for as much as the Church is the Spouse of Christ not in respect that wee are men but in that wee are truely Christians a Psal 45.11 Cantic 1.8 2 Cor. 11.12 Apoc. 21.2 by which similitude is declared that Christ doth not only deliuer his goods to his Church to be vsed and enioyed but also doth giue himselfe to vs and make himselfe ours 2. The second is of the head and of the members bound fast by the same quickning spirit b Eph. 2 22 4 12 1 Cor. 6 1◠whereby is signified not onely the most streight copulation of vs with Christ but that we doe take life safetie and euerie good thing from him alone that he doth excell his Church 3. The third is of plants and stocks as of the vine and the branches and of engrafting c Ioh 15 1 by which the stock and the young slip being ingrafted do growe together into one plant in very deed d Rom. 6.5 Coll 2 7 but this is the difference 1. That we by nature being wild vines doe not growe out of that vine concerning which it is spoken but we are first ingraffed into in by grace afterward we are trimmed by the husbādman that all bitternesse of tast being laid aside by little and little wee may bring forth sweet fruit 2. Because in this spirituall grafting we being the gresses must passe into the nature of the stock into which we are grafted not on the contrarie as it is in naturall graffing 3. Nether thereupon is to be imagined a reall transfusion of the substance or qualities of Christ himselfe and a certaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or continuitie of them betweene themselues as the Postellians and Libertines do think but a power an operation and a streight efficacie whereby Christ by the holy Ghost doth change vs beeing iustified into himselfe and doth renewe vs vnto spirituall life 4. The forth is of a spring and e Ioh. 4.14 of riuers but so that seeing we are a most impure sinke we must first of all by grace bee purged from vncleannesse most pure waters being powred in 5 The fift is of a house and of a building built together of liuing stones but yet by workmanshippe not made with hands laide vpon the chiefe corner stone and pretious yea the fundamentall corner stone a liuing and pretious stone f Eph 2.20 1 Cor. 3 16 1 Pet. 2.4 which similitude doth tend to this end that it may bee manifestly knowne that the whole Church and euerie member thereof is sustained by Iesus Christ alone to whom it cleaueth spiritually by faith in whome by whom and in respect of whom the holy Ghost doth builde the whole companie of the faithfull vpon this foundation the stones whereof he doth ioyne together by vnity of faith continual loue and so being ioyned together hee doth defend and maintain them against all the tempests insultings of the world 6. The sixt similitude is of meat drinke or of eating drinking a Ioh 6 51. but with a manifold difference 1. Because meate and drink taken after a corporall manner cannot giue life but onely doth conserue corporall life that as it seemeth good vnto God but the meate and drinke which in this mysterie are signified by similitude haue life and that truely eternall in themselues 2. Because these naturall meats drinkes are digested by natural heat and being altered are assimulated to the substances of the bodies But this spirituall meate drinke is incorruptible doth transforme vs into it selfe by a new as I may say qualification as Augustine saith Non mutaberis in me sed ego mutabor in te that is thou shall not be changed into me but I shall be chaunged into thee 3. Corporall meat drinke doth maintain this life but for a small time which life also they do hurt sometime also kill vnlesse they be taken in that measure discretion wherin it becommeth them to be taken But whosoeuer doth eate drinke that spirituall meate and drink one only the same is made partaker of immortality 4. Seing that Christ giueth his flesh with the meate and his bloud with the drinke and declareth the spirituall receiuing of the same by the names of eating and drinking he doth not signifie a passage of his flesh and bloud into our soule or bodie or a transfusion of the qualities either of his soule or of his bodie into vs but an inspiration of the peace of conscience of an holy spirituall and heauenly life by the gift of the spirit of sanctification Therefore in those similitudes all are metaphoricall but not proper speeches neither are to be vrged precisely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to the letter 1 Cor 2. 13 but so as the Apostle admonisheth that spiritual things may not be ioyned to corporal but spiritual things to spirituall that is that we may apply the words to the things What is the end and fruit of this our communion with Christ Manifold 1. Our bringing againe into the good fauour of the Father by a Mediator 2. The communion of Christ himselfe with vs wherby as our eternal Priest he doth beare vs in his heart and maketh intercession to the father for vs esteemeth it done to himselfe whatsoeuer good or ill is done toward his brethren 3. The participation and communion of all his goods for among friends all things are common and a spirituall congruence conformitie with Christ For euen as our guilt naturall blemish al our sins which follow therevpon are laid vpō Christ himselfe not by real inhesion infusion but by imputatiō alone according to the couenant of the Gospell but that all the miseries sin excepted punishments due to our sins that same our suretie a Heb 7.22 in very deed took vpon himself subiectiuely so his most perfit righteousnes proceeding from that obedience which being most absolute he performed to the father in his flesh euen to the death of the crosse by which he attained both the paying of all our debts also right to obtaine eternall life for the beleeuers is not ours by a reall infusion inhesion therof but by imputation acceptance 4. By vertue of the holy Ghost or by a real efficacie within vs he doth conuey into our masse which is inserted into his masse by faith spiritually the liuely liquor iuice spirit of eternall life that is he bringeth forth in vs another effect of that sauing vertue being vnseparable from his flesh by which he doth quicken renew sanctifie within vs both our mind and also will affections doth make vs conformable to his humane nature and so he beginneth spiritual life inherent righteousnesse in vs subiectiuely at length to be perfected in the last