Ghost is lost which being lost man cannot choose but fall into other sinnes 2. When God punishing sinne with sinne deliuereth him that hath sinned into the hand of Sathan who worketh further in him effectually c Rom 1.26 Ephes. 2.2 2 Thess 2.11.22 3. In as much as it is easie falling from one sinne into the like for by the acts of things are caused and wrought dispositions and habits inciting a man to the like actions So prodigality is cause of theft drunkennesse of lust and one sinne draweth on another 4. Because one sinne cannot be committed without many other sinnes In which sense the Apostle saith 1. Tim. 6.10 That couetousnesse is the roote of all euill And Iames 2 10. Hee that offendeth in one is guiltie of all Ephes 5.18 Bee not drunken with wine wherein is ryot 5. In regard of the end Because often one sin is committed because of another as Iudas for the loue of money betraied Christ a Iohn 12 6 Mat. 26.14 15.15 Is sinne any Positiue and Priuatiue thing Sinne is not a thing positiue that is which hath a beeing and is created of God neither is it simply nothing and a meere priuation as death is the priuation of life and darknesse of light but it is a defect and destroying of a thing positiue namely of the diuine worke and order in a subiect who suffereth the punishment of his deprauation and reuolting from God And Paule calleth it a defect or priuation when he saith All are depriued of the glorie of God Rom. 3.23 Although in sinne there be indeede inward and outward motions which are things positiue but such as haue in them errour and confusion as in Cains murder of his brother the motion or lifting vp of his hands is a positiue thing b Gen. 4.8 But sinne it selfe is a reuolting from the Law of God a wandring and straying from the will of god a disorder and confusion of gods order In this sense Thomas saith that sinne is not a meere priuation that is onely an absence of a good thing but a certaine corrupt habit or an act voide of all due order that is a renting asunder and a troubling of that order whereby all our strength and inclinations ought to haue beene ruled VVhat is the subiect of sinne The reasonable creature because it is only incident to such because this creature onely vnderstandeth the Law will of God and his actions are by election and choise of the thing to be done but to bruite beasts this cannot befall How many parts of sinne are there Two the materiall and the formall part of Sinne or the euill of the fault and the euill of the guilt The first which is malum culpae and is the materiall part of sin is a disorder or transgressing of Lawe a defect a corruption an inclination or action opposing the Lawe of God which disease cleaueth vnto vs of it selfe but the guilt or formall part of sinne is a binding vnto temporarie and eternall punishment according to the order of Gods will and Iustice c Rom. 5.12 Ephe. 2.4 A remedie of this is the obedience or righteousnesse of Christ imputed vnto vs by faith The other is remedied both by the heauenly power and vertue which springeth from Christs resurrection which wee call Regeneration commonly Inherent righteousnesse and also that most perfect sanctification of mans nature in Christ What is the fruit of sinne Death and that of three sorts 1. The first a spirituall death of the soule by which it commeth to passe that the wicked beeing depriued of the presence of the holie Ghost which is the soule of the soule can doe none of those things which are of God and so being dead vnto God do liue vnto Sathan 2. The second of the bodie by which death also are signified the miseries which bring vs to this death 3. Euerlasting death of bodie and soule vnlesse in this life we turne vnto Christ These things are confirmed by testimonies Gen. 2.17 Thou shalt die the death Rom. 1.18 The wrath of God is reuealed from heauen vpon all vngodlinesse Rom. 6.23 The wage of sinne is death Iames 1.5 Sinne when it is accomplished bringeth forth death Whence are we to value and esteeme the grieuousnesse of sinne 1. By the greatnesse of the disloyalty against Gods Maiestie 2. By the punishment which followed Adams fall the calamities and sorrowes which ensued as sicknesse warre famine pestilence and other priuate or publike euils wherewith wee are at this day cumbred and inwrapped 3. By the value of that price wherewith wee were redeemed from sinne namely by the death of the sonne of God whom it behoued to become a sacrifice to make attonement satisfie the iustice of God 4. By the horrors of conscience wherby mens harts are tormented with the feeling of Gods anger 5. By temporall death 6. By the threatnings of eternall punishment which God seriously threatneth to those that be not conuerted How many kinds then are there of sinne Two kinds to wit The first fal of certain Angels our first parēts 2. That corruption and deprauation of mens nature before it being good and which followed vpon mans fall VVhat a fall was Adams fall which kindled the horrible vengeance of God against all mankinde It was a voluntarie transgression of the a Gen. 2.17 first commandement or law and of the order appointed by God proceeding from the suggestion and instigation of the Diuell b Gen. 3.4 VVhence came it to passe that man wittingly and willingly suffered himselfe to be driuen to such a horrible fall Not by intemperance in appetite seeing hee abounded on all sides with whatsoeuer delicates could be desired but by Infidelitie whereby first calling into question the truth of God then contemning it he turned to embrace a lye From whence issued Ingratitude Ambition Pride to which was annexed contumelie and stubbornesse against God seeing that Adam beeing not content with his own estate did vnworthilie despise so great liberality of God and sought to become equall to God whereby also he subscribed consented to those calūniations of Sathan by which he accused God of lying enuie and malice and hee gaue more credite to Sathan who in lying promised him great benefits by sinne then to God himselfe who threatned him destruction And to conclude he broke the commandement of God his Creator his King and Lord and shooke off his gouernment lewdly wilfully and obstinately By which meanes it came to passe that he reuolting from God by a cursed Apostasie fled into the campe of the Diuell the most cursed enemie of God and became the Diuels bond-slaue What is that corruption or deprauing of mans nature which before was good and to which Adam was created ensuing that Transgression It is a depriuation of the heauenly image to which Adam was created that is of wisdome vertue holinesse trueth righteousnesse wherewith he was before in his creation adorned and a succeding of Sathans
VVhether was Christ being now dead true man He was for although the soule and bodie were separated and so it was a true death yet by the coniunction of personal vnion they remained together in one third as it were so that our life was truly hid in Christ yea euen when he was dead Others answere that Christ in that three daies was man materially because he was truly soule and bodie but at his resurrection they say he was man formally after his soule rerurned into his bodie Who therefore died and what he the the adiuncts of his death The sonne of God at the mention of whom the whole frame and nature of things in this world trembled for when he hanged vpon the crosse three hours before his death there was an Eclipse of the Sunne against the order of nature which lasted from the sixt houre to the ninth whereupon followed darkenesse vpon all the earth Mat. 27.45 that is through the whole world as Tertullian vvill haue it or as others expound it through the countrie of Iudea vvhich Eclipse did betoken to the Ievves a most miserable blindnesse But when the Lord died the vaile of the Temple was rent that we may knowe how by his merit there is a way opened for vs into heauen a Heb. 9.5 and that the ceremonies of the law were abrogated the earth shooke the rockes were rent asunder the graues opened out of which certaine of the Saints arising went into the Citie By which signes is euicted and prooued the indignitie of the crime committed against the Sonne of GOD a Heb. 9.8 the hardnesse of the wicked and the power of Christs death is shewed Of which things this effect also ensued that many of Christs enemies were conuerted so as they say Of a trueth this was a iust man and the Sonne of God Math. 27.54 And all the companie that came together to that sight beholding the things that were done smote their breasts and returned Luke 33.48 What was the end of Christs death and passion The chiefe end is the glorification of God for his iustice and mercy But the next end is the redemption and eternall saluation of mankind Ioh. 3.14 As Moses lifted vp the serpent in the wildernes so must the sonne of man be lift vp on the Crosse that whosoeuer beleeueth in him should not perish but haue euerlasting life And Rom. 4.25 He died for our sins namely to make satisfaction for them Vnto whom is the death and passion of Christ profitable Although he might haue beene a sufficient price for the sins for all men yet actually and effectually he died for his elect onely who receiue him and beleeue in him Mat. 1.21 He will deliuer his people from their sins Ioh. 10.15 I lay downe my life for my sheep And Chap. 17.19 For those which beleeue and whome the father hath giuē me I sanctifie my self For otherwise it would follow that Christ dyed without profit and to no purpose in regard of many and that the efficacy of Christs death could be made void by men Whereupon dependeth the dignitie and efficacie of Christs death On the dignitie of his person for therefore the passion death of Christ was perfect and acceptable to God 1. Because the sonne performed voluntarie obedience to the commaundement of the father For hee humbled himselfe and became obedient vnto death euen the death of the Crosse Phil. 2.7 2. Because it is of infinite merit namely it is the death of that man who is God How can that praier of Christ which he thrise repeated Mat. 26.39 stand with this obedience O my father if it be possible let this cup passe from me yet not as I will but as thou wilt Verie well namely in diuers respects and according to diuers purposes for in so much as Christ would not it was by reason of the infirmitie of his flesh which naturally and without any sinne feareth death as an enemie vnto nature but that hee would it came from the readines of the spirit because it was necessarie to the saluation of mankind according to that which Christ afterward saith Verse 41. The spirit indeed is readie but the flesh is weake Yea in this the obedience of Christ appeareth more plainely seeing that although the flesh would haue had the matter gone otherwise yet notwithstanding he wholy submitteth himselfe to the will of his father What effects then or what fruits be there of the Lords passion Many I A most full satisfaction for sinnes for the hand writing which was against vs by the law is taken away from vs and nailed to the crosse Coloss 2.14 that the remembrance of our sinnes might be put out by the bloud of Christ that at no time they should come into Gods sight a 1 Iohn 2.7 2 God is pacified and reconciled to man b Rom 3.24 3 The diuell is ouercome c Gen. 3.15 1 Ioh. 3.81 4 Death is swallowed vp d Osea 13.14 and the feare thereof is taken away e Heb. 2.15 so as to the faithfull it is nothing but a passage to eternal life 5 Man is absolued from his sinnes and iustified f Rom. 4.25 5.19 6 The partition wall which was betwixt the Iewes and Gentiles is broken downe g Eph 2.14 7 All things in heauen and earth that is all the faithfull vnder both the Old and New testament are become subiect to one head are called again to that head from which they were fallen are gathered also into one bodie Ps 28. Eph. 1.10.22 Col. 1.20 8 The prophecies are accomplished the truth is become agreeable to the figure of Samson of the brasen serpent of the sacrifices and other types 9 The mortification of our flesh For he died once that we might die vnto sinne for euer 1. Pet. 2.24 And our old man is crucified with him that the bodie of sinne might be destroyed that henceforth we should not serue sinne Rom. 6 6. 10 And that in few words I may comprise the whole matter the free remission of sins the purging of the blots in our soules and euerlasting life is hereby purchased for vs. 〈…〉 2 The infinite mercy of God who would rather haue his sonne to die a most shamefull death then destroy mankind created by himselfe 3 The exceeding humility of the eternall son of God the Lord of all things who was debased and cast down lower then all creatures by which humiliation he testified his loue toward mankind in suffering so great things for the redemption thereof 4 The ouglines of sinne is to be remembred by that most vile kind of death 5 The estate of the godly in this world in which they are conformable in their miseries to Christ their head all which things let them worke in vs a hatred of sinne let them stirre vs vp to integrity of life raise vs vp to conceiue certain hope of our saluation and patience in aduersitie The saying of Augustine is verie worthy
by his merit and because of the mysterie of a nevv breast wherein the Lord reioyceth to dwell 3 He is buried in a Sepulchre wherein no man vvas buried before that his resurrection might not be slaundered as if some other rose againe saith Theophylact that is that they should not deuise this slaunder as to say that some one or more other did rise againe and not Christ himselfe or that he rose againe by the touching or power of another who had beene buried before in the same verie place as wee read of him 2. King 13.21 who being cast into the Sepulcher of Elizeus reuiued when he had touched his bones 4 In an other mans Sepulchre because as Augustine saith he died and was buried for other mens saluation What fell out about the buriall of Christ A great stone was rolled to the doore of the Sepulche first because so was the manner 2 Least the bodie of the Lord should lie open to the abuse of the aduersaries 3 By Gods counsell and prouidence to giue the greater certaintie of his resurrection and to take away all suspicion of deceipt and taking away of his bodie Moreouer they sealed it vp and warded it both these being done not without the singular prouidence of God namely that the most hatefull enemies of Christ by whose seale and custodie the Sepulchre of Chist was garded might against their wils be compelled to acknowledge the resurrection which soone after followed And to this vse also euen at this day remaineth the Sepulchre of Christ vnuiolated For although the Turks do keepe it for gaine sake which they reape in no small measure by them who trauel thither for religion sake yet God would haue it extant that it might be a monument of the historie of Christs death buriall and resurrection How long did he lie in the graue Not so long as Ionas lay in the fishes belly to wit three naturall daies a Ion. 2.2 Math. 12 4â— for neyther was it necessarie that the truth should in all things answere the type But we must know that whereas Christ then hasted vnto the victorie as it were the Scripture by a Synecdoche doth giue the appellation of the whole thing to the beginning and end thereof and putteth the space of three daies for the time which raught unto three daies For on that verie day that Christ died which day we call Friday three whole hours after his death his funerall was prepared and his corps committed to buriall this is the first day of Christs buriall 2 The day following he lay in the Sepulchre all the Sabbath according to the manner of the Iewes who reckon a naturall day consisting of foure and twentie houres from euening to euening This is the second day 3 In the beginning of the day following which was the first of the weeke and it is called Sunday before the day grew light he rested twelue houres or thereabout in the Sepulchre and rose againe on the same day wherupon it is called of vs the Lords day Therefore from Christs death to his resurrection passed almost fortie houres And three daies are reckoned because as Augustine saith the first day is taken according to the last part therof the second as it is whole and entire the third in regard of the first part thereof And so there are three daies and euerie one of these daies hath his night But why did the Lord rest the whole Sabbath in his Sepulchre Because as God hauing finished the worke of creation on the sixt day rested the seuenth day Gen. 1.31 and 2.2 So the Sonne of God hauing accomplished the worke of our redemption vpon the crosse on the sixt day of the weeke rested the seuenth day in the Sepulchre that this resting of Christ in the graue may be a document and instruction to the faithfull that they are spiritually to rest from the works of sinne in this life as also a pledge and signe vnto them of their eternall rest from all labour after this life and with all that we must keepe holy the Sabbath day How came it to passe that the bodie of Christ was all that while preserued from corruption Not by vertue of the spices with which he was not embalmed but in that the cause of corruption is from sinne now there was no sinne eyther in the flesh or bones of Christ yea he had no longer no other mens sinne which was imputed vnto him for he had abolished it by his death which was past VVhat are the ends of Christs buriall 1 That it might appeare he was truely dead 2 That he might pursue and ouercome death flying as it were into his lowest denne and so the expiation of our sinnes made by his death might be grounded on a more firme testimonie 3 That he might burie our sinnes together with himselfe in his graue and might for euer hide them from the sight of God 4 That we being made partakers of his buriall might be also our selues buried in sinne 5 That he might sanctifie our burying places and perfume them with the quickening odour of his death and so might take from vs all feare of the graue and confirme vnto vs the hope of our resurrection VVhat be the effects of it 1 That as when Ionas was cast into the Sea hid in the fishes belly the tempest was calmed Iona 11 15 so Christ being cast out from the number of the liuing and hidden in the Sepulchre all the tempests of Gods wrath which were raised against our sinnes are pacified at the appearance of the milde countenance of our God and Sauiour 2 That as he rescued his bodie from the effect of death that is the dissolution of his bodie so by the same power he will bring our bodies to incorruption so that now buriall is like a seed time in which our bodies being laid in the earth when they being dissolued by it shall haue put of their corruption 1 Cor. 13.30 42 43. they shall hereafter in the last day rise againe glorious and excellent 3 The burying of the olde man or of sinne which by little and little dieth in us in which respect Rom. 6.4 we are said to be buried together with him into his death that being dead vnto sinne we may no more liue in it fulfilling the desires thereof but may rest from ill Whereupon Ambrose saith that The buriall of Christ is the rest of a Christian What is the vse of it 1 That for as much as Christ hath hid our sinnes in his graue that we should not seeke to dig them vp and bring them againe to light For this were to violate the Sepulchre of Christ and to commit sacriledge 2 That we should take care for the buriall of the dead that it be honest and inuiolated and that the bodies of the dead be not neglected or vexed against the law of humanitie which when they liued were the instruments and temples of the holy Ghost if they were the bodies of
It is double 1. For comfort that we are freed from the dominion of sinne which maketh vs strangers from God The other for instruction that we should be thankfull to him that hath deliuered vs and with all care to take heed we do not againe intangle our selues in the snares of sinne least the later end be worse then the beginning c 2 pet 2.20 that is least our last estate be more miserable then our former d Mat. 12 15. Therefore Rom. 6.14 Paul reasoneth thus sinne ought not to raigne in vs because wee are not vnder the lawe which maketh vs guilty and prouoketh vs to sinn for which cause it is called the power of sinne e. 1. Cor 15.56 but vnder grace that is indued with the spirit of Christ by vertue whereof we do subdue the reliques of sinne Gal. 5.13.14 VVhat is the second parte Freedome from the morall law not in regard of obedience but in regard of iustification and condemnation that is from the dominion rigour extreame iustice the importunate exaction and iustification of the lawe or from the necessitie of perfect fulfilling of the law to attaine to righteousnesse Againe from the binding ouer to punishment and therefore from the care and feare of the anger and curse of God or of eternall death for breaking the law Gal. 3.13 Christ hath redemed vs from the curse of the law being made a curse for vs that is he susteined the curse inflicted by the law that we might escape the same and that we might obtaine the blessing of Abraham in Iesus Christ and that we might receiue the promise of the spirit by faith Hence Paul saith Rom. 6.14 we are not vnder the lavv because we are not vnder the curse nor vnder compulsion And that the lavv is not giuen for the Iust to vvit in regarde of the burden of the curse and compulsion VVhy are not wee freed thorow Christ from the first death as well as from the second death seeing both of them are the vvages of sinne and depend vpon that threatning Gen. 2.17 whensoeuer thou sinnest thou shalt die Because the kingdome of Christ is not of this worlde Iohn 18.36 Though he hath not cleane taken away the first death yet to the faithfull he hath changed the nature of it So as it is the vtter abolishing of the reliques of sinne and a gate vnto eternall life according to the rule Rom. 8 27. to them that loue god all things are a furtherance for their good which Dauid meaneth Psal 116.15 pretious in the sight of the lord is the death of his saints And Paule Philip. 1 21. death is to me aduantage And verse 23. I desire to remooue from hence and to be with Christ And. Eccle. 7.2 the day of death is better then the day of ones birth And Cyprian saith death is the gate to life the victorie of warre the hauen of the sea 3 We must put a difference betweene the times of the Kingdome of grace and the glory of Christ and the distinct times of the benefits of God the soule of the beleeuer is regenerate in this life but the body must of necessity first die before it be regenerate 1. Cor. 15.36 43. That which thou sowest is not quickned except it first dye now saith he verse 44. it is sowne a naturall body but it riseth a spirituall body not in substance but in quality for he calleth that a naturall body which liueth by the soule alone and a spirituall which together with the soule is quickned with the spirit of God 4 For the exercising of the faith hope inuocation and of the dutyes of charity of the faithfull in the conflict 5 Because the death of the flesh according to the saying of Paule 1. Cor. 15.26 is the last enemy which must at length be abolished by a glorious resurrection VVhat is the vse or effect of this libertie That the beleeuers haue a quiet conscience they doe no more tremble at the law but are delighted with it a They beleeue that their obedience though imperfect is acceptable to god as to a father b VVhat is the third parte of Christian lihertie The giuing of the holy ghost which is the inuisible inward sealing vp of the former Rom. 8.15.16.18 ye haue not receiued the spirit of bondage to feare but the spirit of adoption whereby we cry abba Father And. Verse 16. And he testifieth with our spirit that we are the sonns of God now if we be sonnes then heires also euen the heires of God and fellow heires with Christ He doth also take away the vaile of our heart that is that miserable slauery of blindnes and the yoke of darknes whereunto we are subiect by reason of sinne and doth enlighten the heart conuerteth it to the Lord and maketh vs fit to behold the light of the Gospell that we may be deliuered from this slauerie of blindnesse into the libertie of light Therefore 2. Cor. 3.17 Where the spirit of the Lord is there is libertie that is quickening or illumination thorow the holy Ghost by the preaching of the Gospell whereby that vaile of ignorance darknesse and weakenesse is taken from our hearts that we might be able to behold the glorious face of Christ and lastly it causeth vs to obey the law not by constraint but willingly and chearefully Psal 51.14 What is the fourth part of Christian libertie Freedome from the rites of Moses his Law or from the ceremoniall Law and much more from the traditions and inuentions of men which are ordained for the worshipp of God and first from the sacrifices and sacraments commaunded of God to the people of the Iewes which because they were but types and shadowes of the truth ought to cease after the truth was reuealed as now being fulfilled and hauing obtained their end for which they were ordained as the Apostle teacheth in the whole Epistle to the Hebrewes concerning which we must obserue this rule All the ceremonies of Moses before at or after the comming of Christ in the flesh are abolished so as he which will obserue them falleth from the libertie which we haue in Christ Gal. 2.4.5 and chapt .. 3.25 After that faith came c Ep. 2.15 Ga 2.14.16 vvee are no longer vnder the Schoolemaister Further from the necessitie of obseruing certaine legall things concerning things indifferent as of the choyse and eating of certaine meats obseruing of daies and such like of both which parts of libertie Gal. 5.1.2.13 a What call you things indifferent Basill calleth them such things as be in our power and indifferent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianzene such things as be placed in the meane Chrysostome vpon the Rom. calleth them things indifferent So then things indifferent are workes or actions which of themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in their owne nature are neyther good nor euil but are iudged good or euill by the circumstances of the vse of them Or else those things or
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
their hands and that he shall be our Iudge whose brethren we are and the members of his bodie who is a most louing Iesus that is a Sauiour Patron Aduocate Redeemer and Intercessor for vs who laid downe his life for vs and who hath solemnly promised euerlasting life to all them that beleeue in him Rom. 8.32 VVho shall condemne It is Christ that maketh intercession Whereupon we haue good cause to wish for that day according to the saying of Christ When these things beginne to come to passe then looke vp for your redemption draweth neere Luke 21.28 So that it is a merueile which Tertullian in his Apolegetic cap. 38. writeth that Christians were wont to pray for the deferring of the end seeing we daily desire the comming of Gods kingdome 3 It terrifieth the wicked because him whom now they refuse for their Sauiour they shall finde to be their iudge who shall adiudge them to eternall torments VVhat is contrarie hereunto 1 The heathens opinions of the worlds eternitie 2 The Decree of Origen and the Chiliasts that at length a thousand yeares after the Resurrection all shall be saued 3 The errour of them who beside the iudgement that ensueth presently at the first seperation of soule and bodie thinke there doth not an other vniuersall iudgement remaine And of others who thinke that the soules of the godly are not rewarded in heauen nor the soules of the vngodly punished in hell before the day of iudgement 4 The wicked opinion of those mockers who denie or contemning that iudgement or scoffingly asking when that shall be which is so long deferred 2. Pet. 3.3 who so soone as they heare that the last iudgement shall bee cauill As the Epicures and Stoicks cauilled Act. 17.32 following Manilius who saith The fathers savv no other neyther shall posteritie beheld any other 4 The curiositie of them who eyther vpon some fained Reuelation as the Circuncellions the Anabaptists the Enthusiasts who were wont to spread their prophecies amongst the common sort and to set downe the verie certaine yeare moneth and day of iudgement or vpon some position and aspect of the Starres or on some imaginarie supputations of numbers and times or on Arithmeticall calculations as this Platonists or are giuen to iucidiall Astrologie or on common prophecies or on humane authority dare define that time as they who repeat I know not what Rabbines dreame as if it were a diuine Oracle pronounced by Eâ—ias Six thousand yeares the world shall last two thousand years before the Lawe two thousand vnder the Lawe two thousand â—fter the Lawe and then shall the end be which saying may by the Historie it selfe be confuted as vaine because there was two thousand fiue hundred and thirtie yeares before the Lawe and fewer by many then two thousand yeares under the Law and it is manifestly contrarie to the saying of Christ Act. 1.7 For the end of the world doth depend neyther on the Law of nature or on course or any other cause but on the pleasure and secrete will of God onely The nine and thirtieth common Place Of Eternall life How many kindes or differences of life doe the Diuines make THree 1 There is a life of nature which the Apostle calleth an Animall life of the naturall soule being the better part of man a 1. Cor. 2.17 15 47 whereby the good and bad doe in this world one among another liue are quickened doe perceiue and vnderstand which may also be called a Bodily Temporall Naturall and Present life Whereunto the first or naturall death which is a dissolution of the bodie and the soule is opposed 2 There is a life of grace which Gods children onely in the spirituall kingdome of Christ doe enioy in this world which by way of excellency is called The life of God not so much for that it is from God as all the other three kinds of life also are as because God liueth in them that are his that this life he sheweth and approoueth b Ephe. 4.18 and it is called for the same respect The life of Christ because Christ liueth in his through a supernaturall faith and spirit and they liue vnto God and conforme their life vnto his will c Gal. 2.20 and it is called a new life a Christian life and a Renewing of the mind will and affections and it is also called a new creature a new man supernaturall and spirituall which is opposed to death in sinne and to the old man a Col. 3.3 3 There is a life of glorie whereby the soule being ioyned againe to her owne bodie shall lead a life which the Apostle calleth spirituall not in respect of the substance but of the qualities 1. Corinth 15.44 whereby the faithfull shall liue for euer and it is laid vp in Christ and in the end of the world shall be disclosed a and which is opposed to the second death and is called eternall whereof only here we are to intreat But how manie waies is aeternall life taken Two waies 1. Metonymically both for the way that is in the meanes and manner of comming to the inheritance of heauen Iohn 3.36 He which beleeueth on the sonne hath aeternall life And Cap. 17.3 This is eternall life that they acknowledge thee to be the onlie true god and whome thou hast sent Christ Iesus where by the way we may note Thee and whome thou hast sent Christ Iesus to be the subiects in this proposition and the only true God the praedicates of either subiect Also for Christ himselfe 1. Iohn 5 20. This is the true God and life eternall Efficiently indeed as he is God but as he is man and died for vs in part materially because sinne which is the cause of death was purged in his flesh in part also efficiently but by a secondarie meanes namely by his intercession good will and vertue of his sacrifice by the communication of his flesh with vs and of forgiuenes of sinnes and of life eternall which is therein partly also instrumentally because the deity quickeneth vs by reason of the substantiall vnioÌ„ through the flesh And after this sense is life aeternall begunne in the faithfull in this life 2 Properly for the estate of the blessed after this life whereof Iohn in the same 3. chapter 16. verse whosoeuer belieueth on the sonne can not perish but hath euerlasting life And. 3.7 to Tit. 9. We are heires according to the hope of eternall life By what arguments doe we proue that there is a life eternall 1 From the nature of God for seeing there is a god and the same is liuing and eternall it followeth necessarily that there is a life eternall whereby god liueth and is eternall 2 From the condition of the soule for seeing that it is immortall it followeth that there doth remaine an other life after this wherein the soule liueth by it selfe though seperated from the body and in which life she acknowledgeth and praiseth god highly 3
that our concupiscence is mortified and that it taketh not occasion to sinne by the forbidding of the Lawe as before it was wont f Ro. 7.5 6 8 9. 3 Death of the world by which the world is dead vnto the godly and that actiuely not vnto them who enter into cloysters profession of a monastical life but vnto those who for the excelleÌ„cy of the knowledge of Christ despise all things which the world esteemeth and is in loue with 2. And who renounce the workes of the world as whoaring dicing and whatsoeuer is a worke of the flesh 3. And who are not caried away with the delight of the world Againe the world is passiuely deade vnto those who in like forâ— are despised of the world for otherwise the world oftentimes were neuerthelesse dead vnto them who notwithstanding are dead vnto the world Therefore Gal. 6.14 Through Christ the world is crucified vnto me and I vnto the world And Phil. 3.8 I account all things but losse for the excellent knowledge sake of Christ But the spirituall death of the vnbeleeuers or of natural men is that which may be called the death of faith or the soules death namely by which they being without Christ and his spirit being also voide of faith are dead in their sinnes in the ablatiue case Ephe. 2.5 and yet they liue in sin nor do they earnestly desire forgiuenesse and so liuing they are dead g Mat. 8.22 1 Tim 5.6 Rev. 3.1 and are said to walke in the shadowe death h Esa 9.1 3. And eternall death is a perpetuall infelicitie and misery of the whole man and it is called the second death a Rev 2 11 21.8 of which is said The death of sinners is the worst death Psal 34.22 I desire not the death of a sinner but that the sinner turne from his waies and liue Ezech. 33.9.4 A ciuill death Among Lawyers it is meant of them whose estate is altered that is who haue falne from some degrees of honour and liberty and haue not kept the reputation of an honest man But at this time we entreat of the third kinde of death What is eternall death It is the vnspeakable most wretched most fearefull and endlesse condition of the Reprobate ordained by God not in that the soule may againe be separated from the bodie or that the bodie or soule dyeth and that they cease either to be to liue to haue sense for they shall bee and shall liue continually but in that they shall bee for euer shut out both in soule and bodie not onely from all fauour and beholding the presence of God but also that they shall bee adiudged most iustly to an horrible endlesse and deserued curse by reason of their sinne b Isa 66.24 Math. 25.41 46 2 Thess 1.9 For as neither eye hath seene nor eare hath heard neither hath it entred into the heart of man what things God hath prepared for them that loue him 1. Cor. 2.9 So also neither can the greatnesse of the paines and torments which are prepared for the damned be plainly vnderstood in this life much lesse be expressed in wordes If the soule and body of the Reprobates shall haue a being and shall liue for euer Why is their future estate not called a life but a death Bicause such an estate and condition of life as theirs is euery way most miserable deserueth to be called a death not a life What are the Epithites of eternall death That the greeueousnesse of the punishment might in some sort be pouretraied it is called in scripture by termes taken from the punishments of this life as Confusion Shame eternall reproach The worme that euer gnaweth the lake of fire and brimstone Hell mourning weeping and gnashing of teeth A fierie fournace an eternall deuouring and vnquenchable fire extreame darknes out of the kingdome of light the worme that dyeth not eternall torment and the like c Isa 30.33 66.24 Math. 8.12 22 13. 25 46. Mark 9.43.47 Reue. 19.20 20.10 14 15. In which Epithites is shadowed as it were the forme what and how great the punishments of eternall death shall be what be the causes of eternall death God the most iust Iudg is the cause a farr of d Math. 25.41 Rom 2 8 2 Thess 1 5 6 8 9 The nearest cause is Satan the seducer vnto sinne and a murderer euen from the verie beginning of the worlds creation for that he slew man thorough sinne a Iohn 8 44 The subministring instrumentall cause is man himselfe consenting vnto Satan lastly sinne whereby man departed from the law of God Gen 2.17 In the day that thou eatest of the tree of the knowledge of good and euill thou shalt die the death either death aswell temporarie as eternall And Rom. 5.12 Through sinne death entred into the world And 6.23 The wages of sinne is death And. 1. Cor. 15 21. By man came death For whome is eternall death prepared For the cursed or Reprobates for the workers of iniquitie for vngodly sinners horrible murderers whoremongers witches for Idolaters and all liers b Re. 21 8 and to speake in one worde for vnbelieuers that is for those who haue not knowne God nor hearkened vnto the Gospell c, 2. Thess 1 8 that in bodie and soule they may be punished punished because they haue sinned in body and soule Math 10.28 Feare him which can destroy the body and soule in hell namely with eternall torments and therefore the substance of neither shall perish What place is ordained for eternall death That which the Hebrewes call Tophet of noise and confusion and Gehenna of a place nigh to Ierusalem situated in the field of a certaine man called Hinnon wherein the Israelites offered their sonnes to the Idoll Moloch d Iosua 15 8 Isa 30.33 2. Kings â—3 13 2. Chro. 28.3 Ierem. 7.31 which the Greekes interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a darke place a house without sun-light and Tartarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it frighteth all which place the Latines expound Inferos of the situation a nethermost place Hell as also Abyssum that is a gulfe of vnmeasurable deapth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bottomeles place e Luk. 8.31 Reu. 9 20 What is Hell It is a certaine hidden and horrible place appointed by God vnto eternall torment for the damned men and euill Angels f Num 16 30.33 Esa â—0 33 Math. â— 12 25 41 2 Thess 1 9 Where is Hell It is hard to iudge and it becommeth vs not to be inquisitiue herein but to endeauour that we take heed that we one day proue not by experience where it is Yet is it somewhere nor any vpper but a nether because it is below and therefore fardest of from the highest heauen which is the seate of the blessed For the Scripture Luk 16.26 placeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a broad and large gulfe 〈◊〉 〈◊〉 〈◊〉
among themselues one from another For by reason of the twofold circumcision the one outward the other inward it comes to passe that Paule makes two kindes of Iewes i Rom. 2.28 And Stephen called the Iewes men of vncircumcised hearts and eares which yet stucke plunged in the vice of nature corrupted which would not indure to heare the voice of God as we are all by nature k Act. 7.51 3 That the circumcised might be put in minde of their dutie know that the good things promised did belong vnto them might stand to their couenant and promise and might confirme themselues in aduersity by calling vpon God in prosperity by the signe of the promises of GOD l 1 Sam. 17 26 and of the couenant as we may see in the example of Ionathan and Dauid encountering with Goliah l. 4. That they might be instructed concerning the corruption of nature which could not bee amended but by the effusion of bloud and also of the blessed seed which should come into the world 5 That it might be a seale vnto them that beleeue of righteousnesse and faith that is of that righteousnesse which is brought vnto vs by faith in Iesus Christ a Rom. 4.11 6 That they might bee put in minde of the spirituall circumcision of the heart mouth eare eyes and of the rest of the members nnd might labour for it and of the restipulation and binding themselues to keepe the law and so might be a Sacrament of Repentance 7 Of the continuall bearing of the Crosse and of the first fruits of our bloud to be offered to him who should shed all his bloud vpon the Crosse for vs. Wherefore were those Infants to be cut off which were not circumcised the eight day Eyther because as some thinke in them being taken away out of this temporall life by the sword or by sicknesse or by some other casualtie or else as others think being excluded from the societie of Gods people their parents migh the punished for their impietie that is for the neglect of the seale of the couenant of God For as God doth in the person of the father adopt the infant of the beleeuers So also when the father doth contemne so great a benefit the infant is truly said to be barred out of the Church which beareth not about him the marke and badge of adoption Neyther is there any cause why we should complaine of the seueritie of God seeing all are borne the children of wrath and of condemnation b Eph. 2.3 Or else because if the Infants themselues being come to age had neglected circumcision or else approoued of the neglect of it by their parents they should be excluded from the communion of saints here in the world to come that all the Church might receiue profit by such a judgement as carieth with it a manifest testimonie against all contemners of the Sacraments For this cause he would haue slaine Moses because he tooke not order to haue his sonne Gerson circumcised c Exod 4.24 so those which were borne in the wildernesse vnder Moses were not admitted the inioying of the promised land before that they were first circumcised d Ios 5.3 How long must it continue In deed the inward and spirituall Circumcision for euer whereupon it is called the couenant of the world that is perpetuall e Gen. 17.7 13 as touching the substance of it to be continued for euer in Christ although in signes it may be chaunged And the mysticall as concerning the externall vse vntill the first comming of Christ 1 Because seeing Christ is the end of the law f that continuall time which was prescribed to the Ceremonies of the law as the Temple g Psal 132 14 and the Sabbath h Exod 31 16 at the time of Christ his appearing and all the blood of the Ceremonies ought to cease in the blood of Christ and because that which was signified to be exhibited by circumcision was exhibited namely the seed of the woman which is Christ the Lord borne of a most chast virgin 2 Because by him the truth of Circumcision was accomplished in the Crosse 1. and that wall broken downe whereby Israell was deuided from the Gentiles so that if any man be now circumcised he denies Christ to be come makes him vnprofitable to himselfe 1 Ioh 1 17 Gal. 5.2 Behold I Paule say vnto you if ye be circumcised Christ shall doe you no good 3 Because the Lord promised by Ieremias 31.31 To make a new couenant not as touching the substance and the scope of it for Christ is the substance and the scope of both the couenants but in respect of the signes which are changed Lib. 32 Cap 9 contra Manich Therefore that which the Iewes say Whatsoeuer is once well done ought in no case to be changed is not true For the occasion of the time being changed that which was well done before good aduise often requireth to be changed saith Augustine The word Holam doth not alwaies signifie a time hauing none end but eyther a long time or else a certaine space of time and limited for a certaine continuance Therefore the Apostles a Aâ—t 15.24 determined that Circumcision was not to be imposed vpoÌ„ the Gentiles Gal. 2.11 12 and Paule doth ordaine Baptisme by name in the steed of Circumcision Now in that he himselfe did circumcise Timothie he did it not of necessitie but of fauour to maintaine peace and the better to further the course of the Gospell vntill the libertie which is brought by Christ was better knowne c Act. 16.3 Why was Christ who was conceiued and borne without sinne in whom also the couenant of the promised seed was fulfilled and who came also to abolish circumcision he himselfe that circumciseth other mens hearts why was hee circumcised 1 To the intent that hee might testifâ—e that hee was true man of the stocke of Abraham our brother and fellow of the same couenant with vs for which cause it pleased him to be bound with the signe of the new couenant also that he might shew that he was the keeper of both the Testaments 2 That he might be made subiect to the law and we might be deliuered from the curse of the Law by him d Gal. 4.4 3 That he might ratifie and sanctifie the Circumcision of the fathers in his owne flesh as our Baptisme receiueth vertue from his Baptisme 4 To commend vnto vs the discipline of the law and the vse of the Sacraments 5 Because the truth of Circumcision to wit the taking away of the old birth was not fully compleat in the birth of Christ but in his passion and resurrection And therefore we need not carnall Circumcision in the flesh because as we died with him in his death and rose againe with him when he rose againe So also in him are we circumcised with circumcision not made with hands putting off the bodie of sinne
so would Christ bee baptised that hee might begin a new the ministerie of the Gospell as being ordained and confirmed by the publicke testimonie of the whole Deitie for the voyce of the eternall father sounding from heauen was in steed of a trumpet the oyle was the Spirit of God descending like a Doue couering Christ with his wings and resting on him Also the fathers report of Christ Math. 3.1 This is my beloued sonne in whom I am well pleased fitly agreeth with the inscription which was written vpon the fillet that was set on the high Priest his head Holinesse to the Lord. Exod. 28.36.38 When Paule saith 1. Cor. 15.19 What shall they doe which are baptised for the dead if the dead are not raised Doth he either meane that the dead are to be baptised which custome dured a long time as appeereth by the Carthaginian Councill or that they are to be sprinckled with running water hallowed as the Papists collect from hence or that baptisme doth profit the dead as the papists say Masse for the dead and sprinckle holy water vpon their graues or to baptise any man liuing for one man that died vnbaptised as the Marcionites did whose peruerse course Tertullian noteth as also they say the Iewes had a custome that if any man died before he enioyed the legall washing whereof mention is made Num. 19.12 That then his next kinred should be besprinkled by the priests in their steed or that baptisme was purposely deferred till the houre of death or that being readie to die and now lying on their death-beds for which custome thy were called Clinickes they were then baptised or lastly must they watch lye vpon the earth fast pray voluntarily whip themselues for the soules of the dead that are in Purgatorie and to satisfie for their sinnes as the Papists say None of all these for all these expositions come by ignorance of a fallation called Figura dictionis the figure or phrase of speech For neither doth the proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify in stead nor may we thinke that those superstitions or afflictions for the dead Clinici nor that custome of the Clinicks was in vse in the time of the Apostles but yet Epiphanius saith they were in vse a while after that any man after they had been endewed with the knowledge faith of Christ should yet neuerthelesse eyther for feare or for some other cause deferre their baptisme vntill they were readie to die and then require it giuing then first their names both vnto Christ and his Church least they should depart out of this life without that publike testimonie of their saluation which the Lord had appointed all beleeuers to be furnished with Heereunto also was annexed this superstition that some purposely deferred their baptisme till the houre of death least after the receiuing of it they should fall againe into sinne but it is not likely that this was in Pauls time for if it had he would sure haue manifested the superstition which cleaued vnto the same But he heere alludeth vnto a most ancient custome of certaine Churches who were wont to be baptised eyther vpon the dead carcasses of the dead in their graues or vpon the Tombes or bones of the dead to the end they might professe that they did both die vnto sinne with Christ were readie to die for Christ and also beleeued the resurrection of the dead which exposition is indeed most simple and doth not straine the Apostles words for the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly a mans carkase and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Genitiue case vpon to note a place is verie vsuall with the Greekes Or it declareth the end as Theophilact will haue it namely that they which are baptised as dead men may be baptised for dead men that sinne may be quenched or die in them or else in a sure hope of resurrection and that they may haue a remedie against death Seeing that baptisme is the signe of the remission of sins of regeneration and of the resurrection or lastly it noteth the custome of the Iewes in washing those which had touched a Num 19.12 Ecius 34.10 a dead body or the dead bodies themselues which latter custome we read that the Christians retained at the first as also the custome of the Gentiles in washing and annoynting their dead in their burials b Act. 9.37 The first did it in hope of the resurrection to come but these in a false Imitation ambition superstition and vaine diligence towards the dead But note the Lord remembereth that custome not that he may approoue it though hee refute it not but that hee might confute them by their owne proper rite or acte wherewith they testifyed the hope of their resurrection Therefore hee faith not Why are wee to wit true Christians Baptised ouer the dead but discerning the superstitious from the faithful but what shall they doe Are also things without sense as Bells and such like to be baptised In no wise for we doe not read that Baptisme was ordained saue onely for men for whose sake also Christ was made man and died Secondly because the Sacrament of Regeneration pertaineth onely to them that are capable of Regeneration but the sacrament belōgeth not to those things vnto which the righteousnes of faith agreeth not But baptisme in the presēce of God-fathers and the giuing of a mans name vnto a Bell and that in the name of the Father the Sonne and the holy Ghost so taking Gods name in vaine suteth as well with a Bell as with an Oxe or an Asse Who are partakers of the thing signified in Baptisme Onely the Elect and beleeuers who are the sonnes of God by adoption and brethren and fellow heires of Iesus Christ because this condition is added vnto all Christs gifts to be partakers of them If we beleeue And of those onely it is said But yeare washed sanctifyed and iustifyed in the name of the Lord Iesus and by the spirit of our God 1. Cor. 6.11 Shall we count it Superstition or Religion in Constantine the great for that he rather wished to be baptised in the riuer Iordan where our Sauiour was baptised then any where else and refused to be baptised till hee was 65. yeares old and then being readie to die he would needs be baptised on the sodaine by Eusebius an Arrian Bishop of Nicomedia Tripart hist Lib. 3. c. 12 Eusebius leo vita Constāt l. 4 Superstition because the diuine institution and the thing signified and not the place doe commend baptisme but yet it is more fit that baptisme be administred in those places where the assemblies meete then in priuate houses both because the publicke prayers annexed vnto the administration of baptisme are not without fruit as also because it much concerneth that all the Church know who are the Saints fellow Citizens and of the houshold of God What time or day holy-day or working day is fitting for baptisme
birth of baptisme some are admitted who discharge the office of Midwife and instructor in things belonging vnto faith and a Christian life but yet such witnesses are to be chosen as both know sufficiently and can probably performe that which they promise for the childs holy education if neede require VVhy haue children names giuen them in baptisme Because it was also the manner in Circumcision a secondly that we may know that we then obtaine name and fame at Gods hands when we are borne againe and are become new men namely the sonnes of God renouncing our former name wherby we were named the children of wrath Thirdly that as often as we remember our name we should likewise call to minde Gods couenant and promise our Baptisme and what it meaneth and further our dutie who being baptised into the death of Christ we may likewise die with him vnto sinne and rise againe to newnesse of life and lastly that being entertained into Christs seruice we may fight valiantly vnder his Banner against his enemies VVhat manner off names ought we to giue They were first giueÌ„ either vpoÌ„ the euent of things as Isaack Iacob or of the Prophetical instinct to note some secret work of God or in remeÌ„brance of some thing past as Adam Israell or somthing to come as Eua AbrahaÌ„ Iohn Now although it be in so great plenty of names a thing of it selfe indifferent what name a man haue giuen him seeing the name furthereth not a mans saluation at all yet no man will denie but that the faithfull may make a profitable choyce in this case in omitting such as belong nothing to their profession and dutie prophane and vnknowne names and calling them by proper vsuall knowne and holy names such as may bring with them some instruction and admonition as namely such whose godlinesse is published it the Scriptures and so stirre vp in vs an Imitation of them or else of our ancestors or others whose names haue not beene polluted through Idolatrie but may put vs in minde of godlinesse of innocencie and vprightnesse of life or of Gods benefits and may not recall into our mindes the remenbrance of any euill example or such as are taken from wicked and bloudy men which ought rather to be forgotten amongest all godly men a Luk. 1.54 Psal 16.4 then thus reuiued Is the Office of preaching the Gospell greater then his that baptiseth Yea For Christ whose office was to teach neuer baptised b Ioh. 4.2 and Paule baptised verie fewe For the Lord sent mee not saith hee to baptise to wit peculiarly and fully but to preach the Gospell 1. Cor. 1.10 And Peter baptised not Cornelius his family whilest hee was there present but gaue order to haue it done afterward Aâ—ct 10.48 Though therefore the Sacraments bee most holy yet it is no wisedome to attribute too much vnto them Wherein doe baptisme and the Lords Supper agree and wherein doe they differ First they differ both in the signes in the action and in their neerest ends For in Baptisme water is vsed and the spinckling thereof outwardly and the inward sprinckling of the bloud of Christ inwardly Also the neerest principall end therof is the washing from sin ct adoption to be the sons of God or the ingrafting into Christ into his Church but in the Supper is vsed bread which we break eat inwardly there is a pertaking of the body of Christ likewise there is a cup vsed out of which wee drinke and also a communion of the bloud of Christ lastly the end of the Lords supper is the spirituall foode of the inner man this is a manifest differeÌ„ce between Baptisme the Lords Svpper Secondly they differ in vse for Baptisme is not to bee iterated whereas the often and religious vse of the Lords Supper ought to serue for a Commemoration of the Lords death Thirdly they differ in subiect for Baptisme properly beloÌ„geth to children though the vse thereof pertaine properly to those of age whereas the Lords supper doth only belong to them that are of yeares But in these things they both agree they haue both one genus both one Author both consist of two parts the one earthly the other heauenly both one generall end both one signification for both doe signifie the Communion of Christ both are seales of the Couenant and of the promise of grace the dignitie of both is equall and alike for of baptisme Paule testifieth that we are ingrafted into Christ and doe put on Christ a Rom. 6.75 Gal. 3.27 but the one propoundeth Christ our lauer vnder the signe of water the other our foode vnder the signes of bread and wine Is not one of these Sacraments better and more worthy than the other No not in being that is not because in baptisme we receiue only the gifts or graces of Christ but not Christ himselfe but in the Supper the body and bloud of Christ although al doe not receiue his graces as our aduersaries wil haue it because they haue both one end to wit our consociation and coniunction with Christ which as the forme also of both is sealed both in Baptisme the Lords Supper But they differ onely in some respect both of our originall beginning in Christ and also of our encrease and conseruation in the same For by how much it is somewhat more to be begotten then to be nourished by so much the Sacrament of regeneration is to be preferred before the Sacrament of our norishmeÌ„t which is the Lords Supper but by how much it is a more excellent thing to bee nourished and cherished to eternall life that so thou maiest neuer faile to bee a man regenerate in this respect the Supper is to be preferred before baptisme But seeing that the dignitie of both of them dependeth vpon the thing signified namely vpon our Communion with Christ although Baptisme doth commend the same vnder the forme of a Lauer and the Supper vnder the forme of food yet it is better to moderate this comparison and so shall nothing bee derogated from either of them For the water of Baptisme in the Sacramentall vse is the bloud of Christ no lesse than the wine in the Super a 1 Pet. 1 2 nor is it any thing lesse in Baptisme to bee ingrafted into Christ to be crucified dead buried and rise againe with him and to put on Christ than to eate his flesh and drinke his bloud in the Supper And to conclude Christ is propounded vnto vs in Baptisme as a bath as an entrance into the house of the Lord and as a garment And in the Supper as meat and drinke to be entertained more and more by faith What are the ends of Baptisme There are two 1. That it may stand our faith in steede before God the latter that it may manifest our confession before men and that first because it setteth forth Christs death buriall and resurrection teaching the remission of sins and confirming the
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
forgiue vs our debts because of the likenesse for by sinne a man becommeth debter vnto God to vndergoe punishment and also oweth recompence to be made to his neighbour For as debts do ciuilly binde to satisfie the punishment vnlesse they be remitted so sin doth ciuilly binde to satisfaction of punishmēt except it be forgiuen Likewise it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a defect As 1. Cor. 6.7 Now therefore there is a weakenesse or defect amongst you Which word commeth of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to be ouercome to faint or yeld Also it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickednesse naughtinesse lewdnesse sinne scelus a 1 Cor. 5.8 Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgression a Rom 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaking of the lawe b Heb 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnrighteousnesse c 2 Tim. 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vngodlinesse which is referred to the first table against God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnrigteousnesse to the second against men d Rom. 1.18 What is sinne 1. Iohn 3.4 It is there defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by taking away of the contrarie to it That is a transgression of the Lawe or a priuation of the Lawe to wit of the conformitie of our actions both of soule and bodie with Gods lawe for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containeth the value of two words because it consisteth of the priuatiue particle ae and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Ambrose briefly expressed it Peccatum est legis diuine praeuaricatio Sinne is a Praeuarication or going beyond the Lawe of God Augustine saith thus Peccatum est dictum vel factum vel concupitum contra Legem dei Sinne is whatsoeuer is said done or coueted against Gods Lawe Wee define it thus Sin is a rouolting a declyning or wandring from the Law or will of God binding the sinner to suffer eternall death But sometime it is vsed Metonymically for the whole man being corrupted as also for all his actions which oppose the lawe of God also for a sinne offering and sacrifice for sinne Exod. 29.36 And thou shalt offer a calfe for sinne i. a sinne offering euerie day for attonement thou shalt sprinkle the Altar with the sinne that is with the bloud of the sacrifice for sinne Leu. 8.15 2. Cor. 5.21 For he made him who knewe no sinne to become sinne for vs that is a sacrifice for sinne or a sinner not in himselfe but by the guilte of all our sinnes imputed vnto him as the opposition added in that place requireth this interpretation That we might bee made the righteousnes of God that is righteous with God and that by no inherent righteousnesse or properly our owne but that which being in Christ is imputed to vs. What be the causes of sinne They are of two sorts Outward and Inward The outward are diuerse 1. Sathan by his poysoned suggestions e Gen. 3.1.4 2. Men by their euill examples words and flattering f Gen. 3.6 Especially the fal of our first parents as it is described in that place 3. But by accident the obiects wherwith our senses meete enticing vs to the abuse of them and so to sinne g Gen. 3 6 1 Iohn 2.16 2 Sam 11.1 4. By accident also the Lawe of God it selfe which is holy iust becommeth cause of sin by forbidding those things which please the flesh commanding those which displease according to the verse The thing forbidden we most couet And that 's denyed we most loue it a Rom 3.20 4.15 5.20 7.7.8 All which are confirmed by the example of Adams first fall Gen. 3. 5 The cherishers of Sinne Idlenesse and Delicacie b Ezech. 16.49 But seeing nothing commeth to passe in the world or can come to passe without the most wise and iust prouidence of God may not hee be called thc Author and cause of sinne God forbid for hee hateth forbiddeth and punisheth it as a thing most disagreeing with his greatest goodnes According as Iohn saith in his first Epistle 2.16 Concupiscence by which name he vnderstandeth all sinnes is not of the father but of the world And Iames. 1.14.15 Euerie man is tempted whilest he is drawne away and enticed by his owne concupiscence Then concupiscence after it hath conceiued bringeth forth sinne And Ecclesiastes 7.30 This I know that God made man righteous but they haue sought to themselues many inuentions Although he suffereth sinne in his certaine counsell as we haue said in the Place of Gods prouidence What is the inward cause of sinne This likewise is of diuers kindes 1. The corruption of our nature which also is called vsually by the Apostles concupiscence Ephes 2.3 Wee haue had our conuersation in the lusts of our flesh in doing the will of our flesh and our owne thoughts 2. The consent of the will Mat. 5.28 Hee that looketh on a woman to lust after her hath alreadie committed adulterie with her in his heart 3. Ignorance by which the will is oft deceiued of which also the Apostle speaketh 1. Tim. 1.13 I thank Christ who hath set me in the Ministery who before was a persecuter and a blasphemer and an oppressor but be had mercie on me for I did it ignorantly through vnbeliefe 4. Weaknesse of minde and feeblenesse of faith whereby it commeth to passe that wee cannot alwaies resist the temptations of Sathan and the flesh but though we see that which is better and approue it yet in the meane while being ouercome we followe the worse as it came to passe in Peter a Mat. v 6.69 the verses following when hee denyed Christ and to Dauid when he committed adulterie b 2. Sam. 11.2.4..5 5. The wilfull and set malice of man of which Ieremie speaketh The heart of man is euill and vnsearchable who can knowe it Ierem. 17.9 Such was the sinne of the diuell 1. Iohn 3.8 Hee that committeth sinne is of the Diuell for the Diuell sinneth from the beginning In which place to commit sinne signifieth not simply to sin but of purposed malice to endeauour to sinne and to be led with a desire of sinning As Iudas the traitor who heareth that said to him That thou doest doe quickly In such maner the faithfull commit not sinne 1. Iohn 3.9 VVhosoeuer is borne of God sinneth not or committeth not sinne that is doth not favour sinne otherwise If we say we haue no sinne wee deceiue our selues and the trueth is not in vs. 1. Iohn 1.8 6. A habit or custome of sinning is not the least cause of sinne as Ephes 2.2 Yee walked in your sinnes according to the course of this world 7. Sinne it selfe is the cause of sinne according to that Iohn 8.34 He that committeth sinne is the seruant of sinne How many waies commeth it to passe that one sinne is cause of another sinne Fiue waies 1. When as one sinne being committed the grace of the holie
will be thy God and of thy seede after thee Gen. 17.7 Is Originall sinne the sinne of another or is it euery mans proper sinne It is another mans sinne because being committed by Adam it is deriued to vs from the same author and yet is not lesse proper to any one of vs then it was to Adam First because Adam sinned not as a priuate man but as head of all mankind 2. Because as mans nature communicated by him becomes euery mans owne nature so also his sin communicated by propagation and death vvhich entred by sin becomes euery mans ovvne sinne 3. Because the opposition betwixt the obedience of Christ the disobedience of Adam requireth it to be so d Rom. 5.18.19 As therefore the obedience of Christ is so communicated to his members that euery faithfull person may call it his owne so the vnrighteousnes of Adam is so made common to all men that euery man is punished for his owne fault May the sinnes of other parents be said to be conueyed into their children as the sinne of Adam is said to be The case differeth because that first sinne was not so much personall and proper to Adam as natural that is common to al mens nature which originally and naturally was in his Loynes therfore truely originall But other sinnes of Adam and of other men were truely personall Of which Ezech. 18.20 The sonne shall not beare the iniquitie of the father but the soule that sinneth shall die Yet it shall be no absurditie if wee say that the sinnes of our next parents and auncestors are communicated to their children by corrupt seed their bodie being first stained with sinne and after the soule being infected by the bodie whence is is said Exod. 20.5 I will visite the iniquitie of the fathers vpon the children But that children are not alwaies borne like to their wicked parents it proceedeth from the speciall grace of God Is Originall sinne a Substance or an Accident It is no substance for then it should be either a soule or a bodie but the bodie and soule in respect of the substance are the good creatures of God which are also as yet created by God wherefore they are not sinne Neither is it a substantiall propertie or any thing substantiall in man but it is an outward and accidentall qualitie which notwithstanding is called natural not that it hath proceeded from nature insomuch as it is created but because it seizeth vpon men and possesseth them as by right of inheritance and cleaueth to the nature of man his strength and naturall faculties and is naturally bred in man Ephes 2.3 By nature wee are the sonnes of wrath Rom 7.17.20.21 The Sinne that dwelleth in me the euil which is present with mee saith the Apostle Is it an accident which may be separated from man Augustines words may serue for answere hereunto Lib. 1. de Concupiscentia c. 25. Originall sin is remitted not so as it is no longer originall sinne but so that now it is not imputed the guilt thereof is past and gone the actuall being of it remaineth therefore also doth death it selfe remaine What is the subiect of Originall sinne The whole man both in bodie and soule from head to foote with all his powers and faculties of bodie and soule as well the higher as lower as vnderstanding will sense Whereupon the Apostle Ephes 4.17.18 affirmeth the minde is addicted to vanitie the thought to blindnesse and the heart to wickednesse Rom. 8.7 The wisdome of the flesh is enmitie against God The same thing is manifest by our renewing which the Apostle attributeth to spirit soule and bodie a Rom. 12.1 Ephes. 4.33 1 Thessa 5.23 How many parts are there of this corruption Two A defect and concupiscence or a peruerse and inordinate inclination to euill The defect is a wanting of Originall righteousnesse as there are in the minde of man blindnesse and ignorance of heauenly things in the will and heart a turning away from God or a depriuation of the loue of God and men b Rom. 3.23 1. Cor. 2.14 The naturall man perceiueth not the things of Gods spirit Concupiscence is not a naturall desire of meat drinke generation and delight in the senses neither motions of the heart such as affections are neither onely a disorder of appetites and desires but it is a readie inclination of all our strength to doe those things which are forbiddeâ— in the lawe of God of which nature is darknesse of our vnderstanding doubting in our mindes of God and of his prouidence in our will and heart contumacie and stubbornnesse against God Because Paule saith Rom. 7.18 I know that in me that is in my flesh there dwelleth no good and vers 23. I see another Lawe in my members resisting the Lawe of my minde doth it therfore follow hence that the highter part of the soule is not the subiect of concupiscence but onely the sensitiue part No for he doth not oppose flesh and members to the minde that is reason such as it is without the light of the holy Ghost but he opposeth the flesh to the spirit that is to spirituall gifts or regeneration in as much as it is begunne in man by the Holie Ghost But are that priuation of Originall righteousnesse and concupiscence sinnes They are 1. Because that priuation is transgression of the law 2. Because it is a sin not to be such a one as God commands thee to be But concupiscence it selfe also is a sinne because Deut. 10.16 we are commanded to circumcise the foreskins of our hearts and in the law it is said Thou shalt not couet Exod. 20.17 3. Because Rom. 7.7 the Apostle teacheth that concupiscence remaineth euen in the regenerate which constantly hee calleth a sinne against which we must without ceasing fight and he plainly affirmeth that it disagreeth with Gods Law I had not knowne saith hee that concupiscence is sinne except the Lawe had said Thou shalt not couet Whosoeuer looketh vpon a woman to lust after her hath already committed adultery with her in his heart Mat. 5.28 And 1. Iohn 2.16 The concupiscence of the flesh is not of the father And the Apostle calleth euen that euil which he willeth not that is to which hee yeeldeth not consent Rom. 7.19 I do not that good I would but that euill which I would not Lib. 3. contra Iul. Therefore Augustine ascribeth three things to concupiscence that it is sinne and the cause of sinne the punishment of sinne What is Originall sinne therefore Anselmus thus describeth Originall sinne It is a wanting of originall righteousnesse which ought to be in man We describe it in this maner It is not onely a priuation of Originall righteousnes but both a deprauing and corruption of mans nature spread vpon al parts of the soule propagated from Adam to his posteritie and it is a guiltinesse wherby euen the newe borne infants are also corrupt by Adams fall and are therefore
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
actuall sinne that is a fruit of the same nature and qualitie How is it deuided Into two parts 1. As it is considered in it selfe without anie relation for of the sinnes produced and arising from Originall sinne some are onely inward namely doubtings of God the inflaming and kindling of euill affections euill thoughtes wicked wils whether those willes be informes without forme or full and resolute as the Schoole-men speake Other are externall which shew and manifest themselues by their outward workes and vse in their committing some outward helpe and seruice of the bodie 2 As it is considered before or after the Doctrine of the Gospell was deliuered concerning Christ Iustification and Regeneration Of how many kindes is sinne considered in it selfe before or without the doctrine of Christ Of two kindes Of omission and Commission a Iacob 4.17 The first is when wee doe not euill but omit that good which God commaunds vs to doe The second when we commit that euill which he forbids vs to doe The first proceedeth from thence for that wee are vnfitt for good things the latter from this ground because we are prone to all euill 2 In respect also of the obiect some sinne is said to be committed against God some against our neighbour 3 In respect of the law some sinne is dead some liuing The dead sinne is which though it be in vs yet is not acknowledged for sinne neyther doth it so rage as it vseth after the knowledge of the lawe a Rom. 7.9 The liuing sinne is that which is acknowledged to be such and outrageth in vs after the knowledge of the law 4 In respect of the inward beginning or originall of sinne some sinne is of infirmitie which through our weaknesse stealeth vpon vs against our wils and conceits as sodaine anger vaine thoughts desire of things vnlawfull Another sinne is of ignorance of which it is spoken Psal 19.13 Leuit. 5.27 And Christ sayeth Luc. 23.34 Father forgiue them for they know not what they doe Another sinne is of Malice which is of two sortes one directly opposing grace is blasphemie against the holy Ghost of which we will speake in proper place the other not directly resisting grace and the holy Ghost such are the particular fals against the precepts of the ten commaundements as Idolatry adultery c. In respect of the complement of Christs redemption those sinnes are called past which were done in all that time before he suffered and present committed since the manifestation of the Gospell by which through the bloud of Christ free pardon of all sinnes both past and present is offered to mankind Rom. 3.24 How is sinne deuided being considered after the Doctrine deliuered by Christ Three waies The first wherby one sinne is called the sinne which reigneth or the sin which sinneth another kind of sin which reigneth not or sinneth not The sin reigning is when a man not regenerate serueth as it were looseth the bridle to sinne and with whole hart and determinate purpose is caried and rusheth forward to sinne This also is called voluntarie because it is done of set purpose and entent wittingly with the whole will and against the conscience to which sinne he is said to liue whosoeuer is in the flesh and is said also to be dead in his sinnes b Eph. 2.5 Col. 2.13 who is entangled more in his sinnes is drowned and dead in them The Sinne which raigneth nâ—t is when a man regenerate being drawne backe and reclaymed by Gods spirit is not caried with all his force to sinne and it is called Inuoluntarium that which is not with the will because the godly doe wrestle against it Rom. 7.19 That euill which I would not that I doe To which also they d Rom. 6.2 are said to be dead in which the vigor and power of sinne which by a borrowed speech is called the life of sinne is extinguished by the power of Christ with whom they are vnited and incoporated by faith and contrarily they are said to liue to God or to righteousnes or to Christ who labour to attaine innocency and righteousnes e Rom. 6.10.11 1. pet 2 24. Whence is their diuision taken From the Epistle to the Romans 6.12 Let not sinne raigne in your mortall bodie that you should obey sinne in the lusts of the bodie AndVerse 14. Let not sinne raigne ouer you for you are not vnder the law but vnder grace and out of 1. Iohn 3 6. Whosoeuer remaineth in him sinneth not Whosoeuer sinneth hath not seene him nor knowen him and vers 9. Whosoeuer is borne of God committeth not sinne because his seed remaineth in him And yet notwithstanding in the same Epistle cap. 1.8 If we say that we haue no sinne we deceiue our selues and the truth is not in vs. VVhat is the second diuision Sinne eyther Mortall or Veniall VVhat doe the Papists say eyther of these to be They say that Mortall sinne is the works of the flesh reigning But Veniall sinne say they is the concupiscence or desire of the flesh which doth not long tarie in the heart And therefore they scarce acknowledge originall sinne to be a sinne which they will haue to be washed away with light sprinkling of water ex opere operato as they say by the worke wrought Is this diuision to be receiued Not simply 1. Because euerie sinne whether great or little maketh a man guiltie of eternall death a Rom. 5.14 6.13 2 Because Concupiscence it selfe is by the nature thereof a sinne for it is against the law of God Thou shalt not couet Exod. 20 17. And Gen. 6.5 8.21 Euerie thought of mans heart from his childhood is onely euill 3 Because Iames. 2.10 saith Whosoeuer shall keepe all the law and shall offend in one is become guiltie of all Namely because though he hath not broken totum legis the whole entire law in euerie part yet he hath broken totam legem the whole lawe and the effect thereof by violating the Maiestie of the Lawgiuer 4 This is also manifest both by the consideration of the nature of God and also of the nature of sinne for no man can violate the infinite Maiesty of God venially but he shall be guiltie of infinite punishment and that infinite puritie of God cannot endure so much as the least spot or stayne in a sinner Therefore he is deceiued who thinketh there is any sinne before God Which draweth not with it the weight of his eternall anger Are therefore all sinnes equall Thus farre they are equall that euen the least thought of the least sinne doth a thousand times deserue eternall death according to that saying Gal. 3.10 Cursed is euerie one that abideth not in all things which are written in the booke of the law that he may doe them And Rom. 6.23 The wages of sinne is death Yet notwithstanding in comparison of one with another some sinnes are more grieuous then other as they goe astray more
or lesse from the ordinances of God and as the obiects varie as it is a more grieuous sinne whereby a man offendeth against God immediately then against man and it is a greater sinne whereby we sinne against our parents then that whereby we sinne against others On the contrarie he sinneth lesse that stealeth being compelled by hunger then he who prouoked by lust committeth adulterie with his neighbours wife a Prouerb 6.20 Also sinnes differ in degrees as to be angrie or to couet an other mans wife is a sinne but it is a greater sinne to kill or to commit adulterie b Mat. 5.21.22 27 28. Also they differ according to the varietie of circumstances and causes c Mat. 11.22 24. Moreouer the law it selfe distiguisheth the workes of the first and second table d Exod. 34.1 And Christ saith to Pilate Iohn 19.11 He that deliuered me vnto thee hath the greater sinne therefore also are they not to be punished with equall punishments How farre therefore may that diuision be admitted Not in respect of the qualitie of the sinne but in respect of the persons which sinne insomuch as they eyther beleeue or not beleeue For that is mortall sinne which maketh all who beleeue not guiltie of eternall death And such are the sinnes of all men vntill they beleeue that is vntill by faith they receiue remission of sinnes But veniall sinne is not that which doth deserue pardon but that which freely is forgiuen pardoned for Christs sake to them which beleeue such is the sin of all who truly beleeue For that which of it selfe and in it owne nature is mortall becommeth veniall in the beleeuers by the grace and mercie of God whilest it is pardoned and forgiuen them according to that Rom. 8.1 There is no condemnation to them which are in Christ Iesus for they come not into iudgement but haue passed from death to life Iohn 5.24 In a word to the elect all their sinnes euen the greatest are veniall and pardonable through Christ e Ioh 5.16 but to the reprobate no sin there is which is not mortall f Rom. 6 23 What is the third diuision Some sinne is said to be Pardonable some Vnpardonable What sinne is Pardonable Euerie sinne which is committed against the Father and the Sonne g Mat. 12.31 that is euerie transgression of Gods law which is repented of which is remitted of God if the transgressor cease to sinne and flie to Christ the Mediator otherwise not therefore it is called Pardonable from the euent not because of the nature thereof How doth remissible or pardonable sin differ from veniall sin Remissible or Pardonable is that which may be forgiuen to al that beleeue Veniall is that which is actually remitted to the beleeuer What things do oppose this doctrine 1 That distinction of the Papists of sinne into mortall and veniall which is vnproper except in the diuers respects of the elect and reprobate 2 That Paradoxe of the Stoicks who did therefore make all sinnes to be equall because sinne is that thing whatsoeuer is not lawfull We grant indeed the vnlawfulnesse to be alike in all kindes of sinne ⧠The seuenteenth Place of sinne against the holy Ghost VVhat is the sinne which cannot be pardoned IT is a kind of sinne so deadly that eternall death ensueth it without any hope of pardon or forgiuenesse or it is the sinne which is not repented of How is it called It is called the Sinne against the holy Ghost blasphemy of the holy Ghost that is against the holy Ghost a Mat 12 13 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sinne which is vnto death b 1 Iohn 5 18 But what is this sinne That we may the better vnderstand it testimonies of Scripture are to be gathered by which we may vnderstand both what it is and what it is not First therefore commeth to our hands that saying 1. Ioh. 5.17 All vnrighteousnesse is sinne but not vnto death VVho so knoweth that his brother sinneth a sinne which is not vnto death let him aske and life shall be giuen him which sinneth not vnto death there is a sinne vnto death I say not that thou shouldest pray for it Heere sinne vnto death is distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnrighteousnesse which is the transgression of the whole law Hence therefore I gather that the sinne against the holy Ghost is not any transgression of the morall law neyther vniuersall nor particular eyther of ignorance or infirmitie or of malice committed against the law 2. That place of Mathew is to be remembred Mat. 12.31 Whosoeuer speaketh against the son of man it shal be forgiuen him and of Paule 1. Tim. 13. He confesseth that he was a blasphemer of Christ a persecutor a violent man but yet notwithstanding that hee obtained mercie because he did it of ignorance through vnbeleefe From whence I gather that blasphemie persecuting of Christ of his gospell which proceedeth of ignorāce is not a sin against the holy Ghost 3 Hence commeth to our consideration Peters deniall of his master who denied Christ and that when his owne conscience cried against it and with an execration a Mat. 26.69 but this was done through the horrour of the danger at hand neither did his iudgement consent with his tongue and that faith for which the Lord prayed it might not faile b Luc. 22.32 was not extinct but laboured and boyled within him otherwise he would haue ioyned himselfe to the persecutors of Christ when on the contrarie weeping bitterly he flung out of doores From whence I conclude that the deniall of Christ proceeding from infirmitie and not from a purpose to forsake Christ but so that a man may finde out some way for his own safegard is not the sinne against the holy Ghost although nothing commeth neerer it then this deniall c Marc. 3.28 Luk. 12.10 4 Let vs consider that saying of our Lord Mat 12.31 and in the verses following where he obiecteth to the Pharisees blasphemie against the holy Ghost who not onely despised Christ and his Gospell but also said that Christ cast out diuels by Beelzabub the prince of the diuels when as notwithhāding they knew Christ by the Prophets his owne doctrine and miracles and were not ignorant that those works of Christ were done by the power of the holy Ghost Hence therefore I gather by the place a concreto that the matter or generall difference of sinne against the holy Ghost is To denie Christ being knowne and his holy Gospell and against a mans owne knowledge and conscience to ascribe to Sathan that worke which is proper to the holy Ghost And this is one manner and one kinde of sinne against the holy Ghost which was the Pharisees sinne Such is theirs who haue knowne the truth haue neuerthelesse not submitted themselues to the truth but reuile and slaunder the truth calling it hereticall erroneous and diabolicall Lastly consider we of
say concerning the obseruation of the Law that it is a yoak which neither the Apostls nor they which beleeued neither the primitiue Church nor the fathers could beare Act. 15.10 which thing surely is to be vnderstood also of the iustified regenerate persoÌ„s What is the first vse of the Morall Lavv There is a threefold vse of it to Restraine to condemne to Teach 1. The first is outward which is also called Paedagogicall Disciplinarie and politique which by feare of punishment and the terrour of Gods reuenge doth restraine euen the vnregenerate men from the outward worke of sinne and it is necessarie to preserue the publique societie and communitie amongst men to maintaine peace Which vse Paul commendeth 1. Tim. 1.9 when he saith The Lavv vvas not giuen for the righteous man not onely in regard of iustification or condemnation but in respect of compulsion as the mother loueth and cherisheth her owne childe of her owne accord not beeing compelled by the Law though the Lawe coÌ„maund this also but vnto the vniust to the disobedient c. And this vse may serue to keepe euery man in the limits of his dutie and to rule his outward maners with which vse the Pharisees and Hypocrites contented themselues In respect whereof also Paul Phi. 3.6 saith that before his conuersion he was vnrebukeable What is the second vse It is inward or secret which smiteth the conscience of man doth detect conuince and condemne sin and bringeth man forth to Gods iudgement seate and maketh him subiect to the sentence of Gods curse Of this vse it is saide Rom. 3.20 By the lavv is the knowledge of sinne And chap. 7.9 I liued sometimes vvithout the law that is through my security I felt not the iudgement of the Law but when the commaundement came sinne reuiued and I became dead that is I vnderstood I was worthy of death and damnation In respect of this vse the Lavv is said to worke vvrath Rom. 4.15 because it denounceth the wrath of God and proclaimeth vs subiect to Gods anger And 2. Cor. 3. The Law is the ministerie of death that is it causeth by the acknowledgement of sinne to vnderstand that wee are worthy of death that is condemnation This property the law hath in it not by any fault in it self for in the owne nature it is good and holy but through the fault of our corrupt nature For as the touch stone is not gold but a meanes to discouer pure Gold from counterfaite so the lawe is not the cause of sin but a touchstone discouering iust from vniust Rom. 7.5.7 This vse serueth to terrifie them that are desperate and forlorne and to bring them in awe who are not desperate and to prepare them to seeke remedy and to receiue that remedy which is offered to them in Christ In which respect the law is said to haue bin our Schoole-master to bring vs to Christ Gal. 4.24 For where as it reproued all men of vnrighteousnesse it likewise admonisheth theÌ„ that righteousnes was to be sought in Christ except they would rather perish An example of this vse we haue in Dauid after hee heard himselfe rebuken by Nathan 2 Sam. 12.1 13. and in Ezechiah who saith Esai 38.13 Like a Lyon he hath broken all my bones And Act. 2.14.23.37 When as at that Sermon of the law made by Peter wherein hee obiecteth to them ingratitude towards god and murder of Christ the innocent that is the breaking of both tables of the lawe they being pricked in their hearts said vnto the Apostles Men and brethren vvhat shall wee do To whom Peter answereth Repent you vers 38. For as lime is set on fire by the water and quenched with Oyle so by accident sinne is encreased by the Lawe and the terrours and astonishments of the heart daunted by the iudgement and sentence which the lawe awardeth are healed by oile powred vpon that is by hearing the comfort of the Gospell What is the third vse It is a spirituall vse because it belongeth to men regenerate by Gods spirit whom it teacheth and instructeth in the true worship of god the rule of liuing rightly Concerning this god by Ezechiell speaketh Chap. 20.19 VValke yee in my precepts c. In respect of this Law Dauid commendeth the Law diuersly magnifieth it The Law of the Lord is vnspotted conuerting soules the Statutes of the Lord are right reioycing the heart the commandemeÌ„t of the Lord is cleeere and giueth light to the eyes c a Psal 19.8.6 Haue they who are regenerate by the holy Ghost any neede of the Law seeing they haue the Holy Ghost for their teacher and leader They haue neede 1. Because mans reason easilie wandereth and erreth from the way as soone as it is not ruled by gods word 2. God will not haue vs by our endeauour and at our owne pleasure to inuent workes or seruice for him but he will haue vs gouerned by his word Psal 119.105 Thy word is a Lanthorne vnto my feete And Mat. 15.9 In vaine they worship me teaching Doctrines and commandements of men 3. That rule of liuing godly and well which the Holy ghost teacheth is no other then that which the law prescribeth 4. Because of the reliques of the flesh for the faithfull are not in all parts regenerate and therefore ir is expedient that they be daily more instructed concerning the will of god and that their slouthfulnesse should be stirred and as it were spurred forward by exhortations ready to obey VVhat is the ceremoniall Lavv It is that which prescribed in Ecclesiasticall rites and outward ceremonies as 1. Sacrifice 2. Other holy things as places and vessels or set times and solemnities 3. Sacraments 4. Certaine obseruations in meate a Deut. 14.6 12 21 apparrell b Leui p 17 12. plowing c deut 22.5 11. sowing d Vers 19 vncircumcision of trees e Lev. 19.23 fouling f Deut. 22 6 and many other thing as also the outward worshippe of God the vse lasted whilest Moses gouernment endured both in the Tabernacle which was made to be caried about and also in Solomons Tâ—mple which was seated in one place as likewise without the Temple VVhat vvas the vse of Ceremonies and Sacrifices 1. That they might be Images or pictures of the inward worship which was due vnto God 2. That they might shew the vncleannesse of sinne which cleaueth to man and that they might testifie what men deserue in themselues namely death and eternall damnation and thus farre they were appurtenances of the morall Law 3. That they might be visible sermons to the godly of Christs passion and death by which they should be deliuered from that misery in this respect they were as it were certaine types of the Gospell in which consideration the Law is sâ—â—de and that chiefely to bee a Schoole-maister to bring vs to Christ a Gal 3.24 For Circumcision did mistically preach the promised seede of Abraham Washings
respect of that morall kinde of Lawes which takes order that the disturbers of humane societie may be punished that honest and lawfull peace be maintained that the publike safetie and quiet be preserued and that iudgement and iustice preuaile What things are Disparata i. disagreeing or of other nature then the Law The Gospell is of another nature of which we will speake in next place What opinions do oppose this doctrine of the Law 1 The error of the Manichees who say the Law is euill because it worketh wrath Rom. 4.15 whereas it doth not worke this effect properly but through the transgression of him that breaketh it 2 Of the Pelagians who thought themselues to be so disposed and able by nature as to performe it 3 Of the Antinomi and Libertines who thinke that Christians haue no more need of the morall Law and that the ten commandemens are not to be preached in the Christian Church because the faithfull are borne againe of the spirit 4 Of the Pharisees who thought the fulfilling of the law to be easie possible c Mat. 19.20 and that some of the commaundements were great commaundements as those which concerned more grosse sinnes murder adultery periurie some they thought were the least commaundements the transgressing whereof God did not regard as the inward affections wandring from the law of God d Matt. 5.19 Also that error of the same Pharisees and of the Ebionites who taught that the obseruation of the ceremoniall law was to be ioyned with the Gospell 5 Of the Papists who affirme that perfect obedience to the law may be performed by a regenerate man pro statu viatoris as he is in the estate of a pilgrime that the scripture doth ascribe to the godly diuers seuerall works whereof some are good and such as satisfie the law some euill and resisting the law that the law doth not require of men any more perfect obedience then that which may be performed in this life yea moreouer that a man may doe more then he ought if he will which workes they call Workes of supererogation and that therefore men become iust before God through the obseruation of the law and doe deserue by it eternall life 6 The same Papists foolish and peruerse imitation who bring into the Church the Leuiticall ceremonies 7 Of those brainsicke heads who will haue Christian common weales to be gouerned onely by the politicke lawes of the Iewes 8 Of the Anabaptists who faine that the Patriarches beleeued nothing of the Gospell or promises of eternall life but that they were onely fed with the outward and corporall promises because they are said to haue beene in the law a Rom. 3.19 and vnder the law b Gal. 4.3.5 as also because it is written Math. 11.13 that the law was vntill Iohn came To conclude all errors concerning the true meaning of the law as also all sins which are against euerie of the ten commandements The twentieth common Place Of the Gospell What doth the word Euangelium signifie IT properly signifyeth a good ioyfull happie and glad tidings or message in which sense Aristophanes vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I told them good tidings So in Appians writing of the murder of Cicero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carrying the good newes to Anthonie 2 It signifieth a reward giuen to them who brought good tidings Hom. odyss 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Let this be my reward for my good newes that when he shall returne to his house you cloath me with good apparell Ierkin and Coat 3 It signifieth a Sacrifice offered for good newes receiued Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he offered Sacrifice vpon receipt of his good newes But in what signification doth the Scripture vse this word Euangelium or Gospell 1 As the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to report ioyfull things Isa 52.7 How beautifull vpon the mountaines are the feete of them who bring the glad tidings of peace and tidings of good for which word the Prophets vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to report good newes so the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue termed Euangelium or Gospell a Marc. 1.15 that notable and ioyfull report of saluation procured by Christ to them that beleeue or a solemne preaching of the grace of God manifested and exhibited in Christ Luk. 2.10 I bring you tidings of great ioy that shall be to all people for this day is borne vnto you a Sauiour which is Christ the Lord. 2 By Metonymie it is taken for the historie concerning Christ concerning things which he taught and did b Act. 1.1 And in this sense we reckon foure Gospels Sometimes also it signifieth the publication of the doctrine of the Gospell the preaching and notifying of the same as 1. Cor. 9.14 Liue of the Gospell that is of the preaching of the Gospell and 2. Cor. 8.18 Whose praise is in the Gospell But what is the reason of this name Because as to malefactors condemned to a most grieuous and ignominious punishment for their offences nothing can happen more ioyfull and acceptable then that being freed from the sentence of condemnation they should enioy the libertie and glorie of kings so likewise to men cursed for their sins and condemned eternally nothing can happen better or more welcome then to heare that being free from the sentence of him that condemned them that they are reckoned and are indeed in the number of the sonnes of God What is the Gospell It is a heauenly doctrine brought out of the secret bosome of God the Father by the Sonne preached by the Apostles and comprehended in the bookes of the new Testament bringing a a good and ioyfull message to all the world namely that mankinde is redeemed by the death of Christ the onely begotten sonne of God so this remission of sinnes saluation and eternall life is prepared for all men if so be they repent and beleeue in Iesus Christ VVho is the author or efficient cause of the Gospell God who hath vouchsafed to reueale his hidden purpose and good pleasure concerning our redemption whereupon it is called the Gospell of God Rom. 1.1 A fellow cause or ioynt cause is the word that is the Sonne of God who comming out of the fathers bosome hath declared it to vs as he first pronounced the promise of the Gospell in Paradise Gen. 3.5 The seed of the woman shall breake the Serpents head By what instrumentall cause or by whose meanes was the Gospell made knowne to the world 1 By an Angell of God who soone after Christ was borne said Luke 2.10 I bring you tidings of great ioy c. For this day is borne vnto you a Sauiour c. 2 By Iohn who preached the summe of the Gospell shewing Christ and calling him the Lambe of God that is a Sacrifice appointed by God to make satisfaction for the sins of the world In which
afflicted consciences and refresh them whereupon it is called the good word of God e Heb. 6.5 6 To heale them who are sicke in spirit therefore it is called the wholsome word f Tit 2.8.6 7 To quicken them who are dead in their sinnes therefore it is called the word of life g Philip. 1.16 8 To pacifie troubled consciences therefore it is called the Gospell of peace h Ephes 6 5 9 To establish the kingdome of God therefore it is called the Gospell of Gods kingdome 10 To turne vnto death to the vnbeleeuing but vnto life to thē which beleeue i Marc. 1.14 for which cause it is called the sauour of death vnto death 2. Cor. 2.16 but this is accidentall and the Jauour of life vnto life As an oyntment giueth strength to the Done but destroyeth the beetle of life saith Nyssenus Finally to preserue vs vnto eternall life whereupon it is called the Gospell of our saluation l Ephes 1.13 But whence proceedeth this efficacie of the Gospell From God alone by the holy Ghost and hereupon Rom. 1.16 The Gospel is called the power of God to saluation vnto euerie one that beleeueth by a definition taken from the effect So 1. Cor. 1.18 that is it is a liuely and powerfull instrument of Gods power which sheweth it selfe in working in vs the knowledge of our saluation therefore it is named the Scepter◠of Gods power m psal 110 2 and the arme of God n Isac 53.1 But in the 14. of the Reuelation vers 16. it is called the eternall Gospell not in respect of the dispensation which had the originall in Christs time and shall make an end with this world but in regard of the efficacie and vertue which beginning from the creation of the world shal last for all eternity How many parts of the Gospell are there Two 1. Preaching Repentance 2. And promise of Iustification or remission of sinnes Luke 24.47 Is it the proper office of the Law or of the Gospell to preach repentance If by the name of repentance you vnderstand not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not contrition and sorrow for sinne but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a sauing conuersion to God by faith it is the dutie and office of the Gospell being taken for the whole ministerie of the New Testament not of the Law 1 Because that which offereth us grace to that also it belongeth to inuite vnto repentance but the offer of grace is made by the Gospell Therefore Christ will haue repentance to be preached in his name Luke 24.46 2 Because Baptisme which is a visible preaching and marke of repentance which consisteth in mortification of sinne and raysing vp of the new man a Rom. 6.3 is not a Sacrament of the law but of the Gospell b Mark 16.16 3 Because true repentance cannot be without regeneration but no man is regenerated c 1 Pet. 1.23 but by the Gospell the holy Ghost working within him by faith b Mark 16.16 4 Because faith and repentance are vnited by an inseparable coniunction but faith is preached by the Gospell and is infused into men by the meanes thereof and is wrought in our heartes by the holy Ghost d Iohn 17 20. Thererfore also repentance 5 Because the Law worketh death 2. Cor. 7.10 therefore it worketh not that griefe which is according to God and therefore not true repentance neither 6 Because repentance and forgiuenesse of sinnes are ioyned together by an vnseparable bond e Luk. 24.46 7 Because that which Luke 9.6 calleth to preach the Gospell the same is expounded by Marke to preach that men should repent that he may teach vs thus much that the Gospell is the preaching of repentance and of forgiuenesse of sinnes in Christs name Notwithstanding we confesse that the law is a preparation to repentance and that it detecteth the sinnes knowne to it f Rom. 3.20 but the Gospell onely inuiteth vs to the true and sauing repentance for them What opinions are against this doctrine 1 A sinister and peruerse exposition of the words of Augustine De fide operibus cap. 9. That the proper doctrine of the Gospell is not onely concerning faith but also concerning the works of the faithfull Of Ierome in his preface vpon Marke saying that there are foure qualities of the Gospell 1. Precepts commaunding to decline from euill 2. Commaundements enioyning vs to do that is good 3. Testimonies shewing vs what we must beleeue concerning Christ 4. Testimonis of examples which shew perfection as Learne of me for I am lowly and meeke Mat. 11.29 2 The blasphemie of the wicked who say the Gospell is a firebrand of sedition and a foule puddle and sinke fraught with many mischiefes The one and twentieth common Place Of the agreement and difference of the Law and Gospell Are the Law and Gospell doctrines one opposite to another NO but onely diuers and seuerall so as in some things they agree in others there is a great difference In what things doe they agree 1 In the efficient cause For one and the same God is author of the Law and Gospell 2 In their last end for God doth require the verie same thing in the Law and Gospell if we consider the last end namely ful perfect and spirituall righteousnesse which leadeth to eternall life for without perfect righteousnesse that is entire obedience to Gods law no man entereth into life and looke what things the Law requireth namely satisfaction for both the fault and punishment and most perfect obedience these doth the Gospell bring to them which beleeue in Chtist and so by the Gospell the Law is established not destroyed Rom. 3.31 But wherein doe they differ 1 In the manner of knowledge for the Law is knowne in some sort by nature for as it is said Rom. 2.15 The Gentiles shew the worke of the Law vvritten in their hearts But the Gospell is not perceiued by no sharpnes of reason But of it it is said Ioh. 1.18 No man hath seene God at anie time the sonne vvho is in the bosome of the father he hath reuealed him to vs. And Ephes 1.9 a Colos 1.16 2 Tim 1 10 The Gospell is called a Mysterie that is a secret hidden from euerlasting and made manifest by the ministerie of the spirit And 1. Cor. 1 23. We preach Christ crucified foolishnesse to the Gentiles and a stumbling blocke to the Iewes And 2.7 We speake the vvisedome of God in a mysterie euen the hid vvisedome vvhich God hath determined before the vvorld vnto our glorie vvhich none of the Princes of this vvorld hath knowen 2 Againe in order of the manifestation because the law goeth before the Gospell followeth by nature publication and ministerie Also in respect of the minister for the minister of the law was Moses the minister of the Gospell is Christ a Ioh 1 17 7 22 Likewise in the maner of comming to the
end which is common both to the Law and Gospell or in the manner of obtaining righteousnesse for the doctrine of the law is the law of works which preacheth of doing and giueth the reward to him that doeth the law but the Gospell is the law of faith which imputeth faith unto righteousnesse to him that doth not worke but beleeueth in him who iustifieth the vngodly Rom. 3.21 4.5 10.5 Moreouer the law requireth of man a mans owne proper righteousnes and perfect obedience to all the commandements of God which he is bound in his owne behalfe to performe Leuit. 18.5 Mat. 19.17 If thou vvilt enter into life keepe the commaundements but to him that hath not this obedience it threatneth a curse b Deut 7 2. Gal. 3 10 But seeing it is impossible for man to attaine this end by reason of the corruption of the flesh c Rom 8 3.7 the Gospell offereth vs the righteousnes of another namely of Christ to be receiued of vs by faith that they which beleeue the Gospell may haue by imputation that which the law requireth to be in a man by propertie Rom. 5.19 By one mans obedience shall many be made righteous And Christ is the fulfilling of the law vnto righteousnes to euery one that beleueth Rom. 10.4 or which commeth to the same effect we may thus say The law demādeth the sum of our debt the Gospell publisheth the remission of it 3 They differ in the forme or difference of the promises for the promises in the law of eternal life temporall benefits are conditional That is they require the condition of perfect fulfilling the law as a cause as for example If thou do these things thou shalt liue in thē where the particle If for because expresseth the cause for our obediēce is required in the law as a cause But the promises of the gospel are free are not giuē because of fulfilling the law but frely for Christs sake Therfore whē it is said If thou beleeue the particle If is not causal but syllogistical that is it sheweth a consequence neither is there signifyed by it a cause or desert but a mean instrumēt without which applicatiō of Christs benefits cānot be made Therfore the particle freely doth especially make a difference betwixt the gospel the law Rom 3.24 Being iustified freely by his grace through the redemption of Iësus Christ which grace is set forth by many parables in the gospell 4 They differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say by the effects adiuncts efficacy office of either of them For first the law teacheth good works neither doth it minister strength to the auditors therof by which they may performe those works neyther changeth the minds of men for of the law Moses speaketh thus Deu. 29.4 Ye haue heard seen but God hath not giuen you an vnderstanding hart But the gospell endoweth the saints with the holy ghost which spirit doth also giue that which the gospell requireth to wit faith Ier. 31.33 I will write my law in their hearts not with inke but vvith my spirit And the Apostle Gal. 3.2 speaketh thus This one thing I vvould knovv of you haue you receiued the spirit by the vvorks of the lavv or by the hearing of faith Therfore Paul 2. Cor. 31.8 calleth the lavv the ministery of death vvritten in the tables of stone but the gospell the spirit planted in the heart and ver 9 he calleth the law the ministery of condemnation but the gospell the ministery of righteousnes 2. Againe the law sheweth the disease accuseth exasperateth and laieth open sins but doth not take them away Rom. 3.20 But the gospell couereth sin and healeth the disease by declaring and pronoūcing free pardon of sins by Christ alone for this cause no man could euer be iustified by the law but by faith of the gospell we are all iustified 3. In the law is reueiled the wrath of God vpon euery man in the gospell without the law is reueiled the righteousnes of God from faith vnto faith Rom. 1.17 3.21 5 Lastly the Law and the Gospell do differ in the application to the obiectes or degrees of men for as the Apostle commaundeth 2. Tim. 2.15 that Doctors should rightly cut the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preaching of the law properly belongeth to the impenitent and they who are not yet conuerted and those who continue in their sinnes hypocrites and secure persons as Christ Mat. 22.37 vseth the threatning of the law against a proud Lawyer Therefore saith the Apostle 1. Tim. 1.9 The law was made for the vniust But the Gospell belongeth to the repentant Therefore Christ in Luke 4.18 out of Isay 61.1 teacheth that the Gospell is to bee preached to them that are poore in spirit and of a contrite heart Therefore also Luke 7.48.50 he preached grace and mercie to the penitent woman Is it necessarie and profitable to know the difference of the Law and Gospell It is for the name it selfe doth cleeeely proue that the law is one kinde of doctrine and the Gospell another 2 Because the not knowing of this difference is a fountaine of error obscuring the light of the doctrine of Christ of the righteousnes of faith of perturbations of conscience On the contrarie by the difference of them both the office and benefits of Christ are better vnderstood 3 The Church is discerned and acknowledged from other sects and true faith and conscience is kept in great and true horrors of conscience What things are repugnant heerto 1 The error of the Papists who make no difference betwixt the Law and the Gospell but transforme rhe Gospell into a law and call it a more perfect law saying also that the old law was a law of feare the new a law of loue and that Christ hath merited and doth giue to vs that grace whereby we may fulfill the commaundements and by them attaine righteousnesse and eternal life 2 Of the Monks who cal those things which Christ Mat. 5 38. 6.31 19.11.12.21 speaketh to expound the lawe to lance the conscience and to stirre them vp to a desire of himselfe counsels onely necessary for them who desire something more perfect then the law of Moses commaundeth of this nature they faine three things chiefly to be deliuered by him 1. of not reuēging 2 of pouerty 3. of virginity but the precepts they say are necessary to al men where as on the cōtrary there is not the least word which Christ spoke which wee must not obey 3 The error of Pelagius and the Schoolemen who haue taught that the Patriarches were iustified and saued by obseruation of the law of nature the Iewes by keeping the law of Moses but Christians by obseruation of the new law of the Gospell The two and twentieth common Place Of the difference of the old and new Testament What signifieth the word Testament PRoperly it signifieth the iust and true meaning of our
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
ignominiously punished that hence it may appeare he was despised of men and full of sorrowes according to Esais Prophecie cha 53.3 3. He is crucified Gal. 3.13 then which punishment there was at that time none more grieuous ignominious for as it is to be gatherd out of Ps 22.17 the words of Thomas Iohn 20.25 they being strongly stretched vpon the crosse were fastned vnto it with nailes driueÌ„ through their haÌ„ds feet afterwards being set vpright on high they ended their life in the horrible torments of all their nerues whole body also the death of the crosse was most abhominable pronounced accursed by gods own mouth b Deut 21 23. This curse would the son of god vndergo therby to free vs froÌ„ the curse we had deserued that it might appeaer that sin was most abhominable for which god would haue his son vndergo such punishment that euen as death by a tree entred into the world eueÌ„ so by a tree of the crosse it might be takeÌ„ out of the world To conclud that the truth might bee answerable to the figure for euen as the sacrifice was lifted vpon the Altar and offered c Lev. 1.9.13 Deut 2-27 so Christ was lifted vp from the earth into the ayre being hanged and killed vpon the Crosse because he must ouercome the powers of the aire Ephes 2.2 Also Iohn 3. 14. And as Moses lift vp the Serpent in the wildernesse so must the son of man be lift vp that whosoeuer beleeueth in him should not perish but liue for euer He suffereth betwixt two the eues as a captaine of theeues that the Scripture might bee fulfilled Esa 53.13 He was committed among the transgressors and praied for sinners that he might suffer the punishment which we had deserued and might the second time make vs equall with the Angels in the kingdome of his father by the merit of which punishment hee also sanctified the infamous places appointed for punishment of malefactors as also the punishmeÌ„ts themselues of malefactors least any man should think that the infamie of them should be any hindrance before God to them which beleeue in him or that they could bee any impediment to mans saluation He was crucified with his hands spread abroad that with the one he might call and inuite the Iewes with the other the Gentiles vnto him offering them his merit and likewise as one that should become iudged of all men should set some on his right hand some on the left 6. He hangeth aliue vpon the crosse three whole houres namely from the sixt houre to the ninth that is froÌ„ twelue of the clock after our count til three in the afternoone Which great ignominy of Christ is the reward of our arrogancie and also our greatest glory prize before God by which all our iniquitie is put away Therfore Paul Gal. 6.4 saith God forbid that I should glory in anie thing but in the crosse of our Lord Iesus Christ 7. He hangeth naked that he might make satisfaction for the sin of our first parents who were disrobed spoyled of the garment of innocency also that he might cloath vs with his innocency glory immortality that he might enrich vs by his pouerty to conclude that such as the first man was dwelling in Paradise such might be the second man at his entrance into Paradise Also lots were cast vpon his garments which thing was also foretold Psal 22.19 that we might beleeue the euents of things shewing vs that this was he which should come 8. He feeleth thirst corporally coÌ„ming through the anguish and bitternesse of his griefe through the sense of Gods wrath as also spiritually through a most ardent desire of our saluation 9 In steed of Hippocras or some pretious wine that was wont to be giuen to them who were condemned to die that thereby they might be comforted Prouerb 31 6.7 he is made to drinke a most bitter drinke of vineger and gall mixed together that in him might be fulfilled that which long before was foretold by Dauid Psal 69.22 And that the second Adam might suffer punishment for that sweete iuyce which the first Adam sucked out of the forbidden apple 10 Men of all conditions reuile him the common people the Priests and Scribes the theefe vpon the crosse the souldiers scoffe at his prayers and wrest them to a verie wicked sense as though forsaking God he asked helpe of the creatures 11. He dieth else would the crucifying haue done no good vnlesse the soule had beene pulled away from the bodie because God had said In dying thou shalt die the death Gen. 2.17 12. His side is thrust through with a speare out of which ranne bloud by which the Church springeth and is quickned euen as Eua was formed out of Adams side and water wherewith the Church being new born is washed And from this wound as from a fountaine of life springeth the saluation of the Church comfort and expiation of all sins satisfaction and that washing or purifying which behooued to be done with the bloud is vnderstood to be now accomplished for without the shedding of bloud there is no remission of sinnes Heb. 9.22 Also by this wound the death of Christ was made manifest and certaine for the water which issued out of that wound of his side shewed that the weapon entered euen into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely that skinne which being full of water encloseth the hart which being wounded it is necessarie that euerie creature so wounded should forthwith die At what time was he crucified At the feast of the Passeouer that he might shew himselfe truly to be that Pascall Lambe which was slayne for the sinnes of the world As the soule of Christ was separated from his bodie for the space of three daies was the Godhead likewise separated from them both or was the Godhead ioyned with the soule and seuered fâ—om the bodie Neyther saith Damascenus For the Godhead remayned vnseparable from both de Orthod fide and that which the word once tooke vpon him neuer afterwards left But how could it be that the diuine nature should continue vnited to the soule which was in Paradise and the bodie which was in the earth The diuine nature of the Sonne because it is both infinite and present in all places remained whole and vndeuided vnited to both together that is as well to the soule of Christ which was in Paradise as to the bodie which lay liueles in the earth For seeing the nature of God is most simple and so not to be parted or diuided God is not to be said to haue one part in heauen and an other in earth but he is whole in heauen and whole in earth not at seuerall times and by succession but both together which thing no created nature can doe Hence commeth the saying of Augustine It is proper to the whole Trinitie to be whole euerie where in spaces of places not diuided
second death What was the end of his resurrection The glorie of God and Christ and the saluation of the elect Rom. 6.4 Christ rose againe to the glorie of the father 2. in respect of Christ that hee might obtaine eternall glorie due to him by the expresse forme of the promise in the Law a Leu 18.5 Gala. 3.12 3. That he might translate and bring vs to eternall life beeing freed from mortalitie VVhat are the effectes and fruites of Christs resurrection The first concerneth Christ for by his resurrection he was declared to be the Sonne of God Rom. 1.4 he became conquerour tryumpher ouer sinne death and hell and ouer the whole kingdome of Sathan For in Christ God stroue with the diuell righteousnesse with sinne life with death who all ouercame and that Prophecie was fulfilled Gen. 3.15 The seede of the woman shal break the head of the Serpent that is Christ shall destroy the workes of the Diuell 1. Iohn 3.8 The second respecteth Sathan who being troden downe lyeth vnder the feete of the conquerour Iohn 16.11 The prince of the world is alreadie iudged and expulsed in respect of the faithfull that in such maner as hee can not hurt them in such sort as hee would and he trembleth at the name of Iesus Christ by whome hee knoweth himselfe to be ouercome and condemned to eternall punishment The third pertaineth to vs vnto whom he is raised that wee might bee absolued from sinne and iustified 1. Cor. 15.7 If Christ be not risen againe yee are as yet dead in your sins For the death of Christ is of no efficacie if Christ remaineth stil in death And Ro. 4.25 He is risen againe for our iustification not because he added any thing thereby vnto the price of our redemption seeing hee fullie made satisfaction for our sinnes by his death but because the resurrection of Christ is an euident testimonie of Christs perfect righteousnes and obedience according to the Law and that not in respect of some parts onely thereof as the righteousnesse of Elias and other the Saints but in respect of the degres of the parts so as it may suffice to make vs righteous before God and may giue strong testimony that the passion of Christ is a sufficient sacrifice acceptable to God appeasing his anger and that he did plainely conquer and disarme death b Luc. 11.22 and therefore did c Osâ—â— â—3 14 perfectly abolish sinne whereupon the rule of death depended Neither could our sins haue bin perfectly expiated done away by Christs death if death had got the vpper hand in this combat whereupon it coÌ„meth to passe that our faith hope safely relyeth vpon God d 1. Pet. 1.21 2. Because by the power of Christs resurrection we shal be quickned that is we shall be regenerated vnto a liuely hope a Ephes. 2.5 And Rom. 6.4 He hath risen againe that we might walke in newnesse of life The third cause is the stay the supporting and pledge of our resurrection vnto immortality for seeing Christ is our head is risen again For ye are al saith Paul Gal. 3.28 as one maÌ„ in Christ we also of necessitie shall rise againe who are his meÌ„bers Therfore as wheÌ„ we see a mans head aboue the water we doubt not but the rest of the meÌ„bers wil also get forth straight follow so must we thinke of Christ and of our selues Hereupon Paule saith 1. Cor. 15.20 Christ is risen againe therefore shall we also rise againe And 1. Thes 4.14 For if wee beleeue that Iesus is Dead and is risen againe euen so them which sleepe in Iesus that is in faith whereby they are ingraffed into Christ will God bring with him Also Phil. 3.20 Our conuersation is in heauen from whence wee looke for a Sauiour euen our Lord Iesus Christ who shal transforme our base bodie that it may be made like to his glorious bodie What is the vse of the resurrection 1. That by cur beleeuing this Article we may conceiue vnspeakable ioy of conscience by liuely sense of the remission of our sins of our Iustification regeneration by the resurrection of Christ For hence proceedeth our greatest ioy in that wee behold man beautifull glorious immortall in Christ who before in the Passion was so miserable ignominious sorrowfull bloudie filthy and horrible for our sinnes 2. That we may both in prosperitie and aduersitie think of that most happie estate which we expect in the life to come and may raise vp our mindes vnto hope of our future glorie Iob. 19.25 I knovv that my Redeemer liueth c. And Paule 2. Tim. 2.8 Remember that Iesus Christ is risen from the dead 3. That wee may tryumph and finde securitie in death for so much as Christ by his resurrection hath ouercome and destroied our twofolde death namely the death of sin the death of hell VVhat is against this Doctrine 1. The obstinacie of the Iewes who deny Christs resurrection 2. The error of the Eutychians who dreamed that the humane nature of Christ was turned into the Diuine after his resurrection 3. The error of the Vbiquitaries who make the body of Christ such as no bodie is and that both before and especially after his resurrection seeing that they will haue all properties of a true bodie laid aside and that it is now in no certaine place but spread abroad in all places in an vnspeakable manner 4. Of the Papists who euery year do lay in a graue the Image of Christs body cause Priests monks to guard and watch with it who also with a mournfull song doe celebrate his buriall do bestow vpon a wodden Image those things which hee commanded to bestowe vpon the poore a Iohn 12.8 2. They superstitiously take pilgrimages to that place which Iesus did honour with his buriall contrarie to those sayings of Christ Iohn 4.23 The houre is come and now is when the true worshippers shall worship the Father in spirit and truth And of Paule 1. Tim. 2.8 I will therefore that the men pray euerie where lifting vp pure hands without vvrath or doubting The seuen and twentieth common Place Of Christs Ascension What is the Historie of Christs Ascention IT is to be taken first out of Mark ca. 16.19 The Lord after he had spoken vnto theÌ„ was againe taken vp into heauen and sate on the right hand of God Againe out of Luke in the Gospell cap. 24.50 Afterward he led them out into Bethania and lift vp his hands and blessed them And it came to passe that whilest he blessed them he departed from them and was caried vp into heauen And in the Acts. cap. 1.9 And when he had spoke these things while they beheld he was taken vp for a cloud tooke him vp out of their sight and while they looked stedfastly to heauen as he vvent behold two men stood by them in vvhite apparell VVhich also said Ye men of Galile vvhy stand ye
he is here lo he is there And Paule bids that we shew forth the Lords death till he come 1. Cor. 11.26 What therefore is that which Paule saith Ephes 4.10 that Christ ascended aboue all heauens that he might fulfill all things The meaning is that he might poure out vpon the Church which consisteth both of Iewes and Gentiles his gifts and benefits by the holy Ghost a Ioh. 14.16 For so is the word of fulfilling taken b Isa 33· 5. Ierm 31 25 And this particle answereth to that which he said before out of Psalm 68.19 Hee ascended vp on high and gaue gifts to men the similitude being taken from Princes who after victorie obtained doe shew their liberalitie to all their people 1. Serm. de aduentu eyther by solemne feastes or largesses and gifts Or vnderstand it so as Bernard hath obserued that he might fulfill all things namely which were foretold and which were required to our saluation What witnesses were there of his ascension The Angels for it was fit that he who in his conception natiuite temptation death and resurrection had vsed the ministerie testimonie of Angels should now also vse the same for witnesses when he was to performe the greatest worke pertaining to his diuine maiestie 1 That he might mitigate their griefe which his Disciples tooke at their separation from their meekest Lord and Master by the promise of his future comming 2 That when the sight of the Apostles fayled they might shew the way into heauen as Chrysostome saith homilia de ascension◠Domini 3 That they might teach that though he was absent in bodie yet he would defend his seruants by his spirit and protect them by the ministerie of Angels Besides this witnesse of the Angels the Disciples also were witnesses Who were the foretellers of this ascension Dauid a thousand yeares before it fell out saw this triumph in the Spirit and sang a song of victorie to Christ triumphing a Psal 68.5 Enoch the sonne of Iared the seuenth man from Adam a man verie godly and a Prophet was taken vp into heauen and did figure this ascension b Gen 5.24 Heb. 11.5 being suddenly made of mortall immortall and translated into eternall blessednesse c 1. Cor. 15 52. 1. Thes 4 17 But chiefely Elias being caried vp into heauen by a whirle wind on a fierie Chariot and horses that is which shined with light like fire d 2. King 2.11 was a notable testimonie and example not onely of the Lords ascension but also of eternall life For that which the Lord saith Iohn 3.13 No man ascendeth vp into heauen but he that hath descended from heauen the sonne of man which is in heauen is to be vndestood of the proper vertue of his ascension and his aduancement aboue all creatures But how doth the ascension of Elias differ from Christs ascension As a shadow differeth from a bodie or a picture from a quicke man For 1 Elias was translated into heauen without the panges of death that God by this publicke testimonie might auow and ratifie his doctrine and by this meanes might reclaime the Israelites from Idolatrie to sincere religion and pietie But Christ before he ascended suffered and died but he reuiued and manifested the glorie of his resurrection by ascending and confirmed also whatsoeuer was said or done by him 2 Elias ascended by the ministerie of Angels in a fiery chariot In homil ascensionis because as Gregorie saith Pure man needs the helpe of other things neither could he ascend into heauen by himselfe whom the impuritie of his flesh did oppresse and keepe downe Bvt Christ was caried vp into heauen not in a chariot but by his owne power without the ministerie of Angels because he who had made all things was by his owne power caried aboue all things 3 Elias left vnto Eliseus his cloke the gifts of the spirit doubled vpon him but Christ compassed his Disciples with his cloke that is he put vpon them power from aboue filling them with the gifts of the holy Ghost and gaue vnto them power to worke miracles double to his greater then his own a Ioh. 14.12 not in nature but in number and efficacie or with greater effect I say with greater power not of the Disciples but of their maister who wrought in them but especially the conuersion of the Gentiles vnto Christ by the preaching of the Gospell 4 Elias was made a Citizen of heauen but vnto a Christ alone is giuen a name aboue all names and he is become so much more excellent then Angels by how much he hath obtained a more excellent name then they haue Ephes 1.21 Phil. 2.9 Heb. 1.4 What is the end of this Triumph 1 That he might seale vnto vs the worke of our redemption being now complete and perfected and might testifie that eternall righteousnesse was brought vnto vs. For which cause Augustine calleth it the confirmation of the Catholike faith To the same effect is that Ephes 4.10 He ascended that he might fulfill all things namely all the oracles and prophecies which were extant of him such as was the foretelling of his ascension and which it behoued to be fulfilled to accōplish the work of our redemption 2 That he might giue a cleare testimonie of his Godhead by which mans nature was caried on high 3 That hauing ouercome death he might obtaine that glorie in his humanitie which before the foundations of the world were laid was prepared for him a Ioh. 17.5 For then Christs glory was made most apparant when as the new guest who was both God and man was entertained in heauen which then the Angels had not seene from beginning of the world To the same purpose is that which is said Psal 24.7 Ye Princes open your gates that the king of glorie may enter in 4 That he might prouide for vs a mansion and abode in the heauens and might put vs in certaine hope that our soules being separated from our bodies should go vnto him and that we also may ascend into heauen in bodie also at the last day for where the head is there also must the members be Iohn 14.3 What are the effects and fruits of the Lords ascension 1 Captiuitie was led captiue Christ triumphed ouer Sathan death sinne and hell of which it is said Coloss 2.15 And he hath spoiled principalities and powers and hath made a shew of them openly and hath triumphed ouer them in the same crosse 2 The sending of the Comforter that is the holy Ghost and that visibly namely on the fiftieth day after his resurrection Act. 2.1 c. Which the Apostles should not haue receiued vnlesse Christ in his bodie had departed from them Iohn 16.7 Then a visible powring out of diuers giftes of the same spirit vpon the Church Epist ad Dardanum And to this effect is that saying Ephes 4.10 He ascended that he might fulfill all things not in his
Iron of sinne and being affrighted with the terrour of Gods wrath sticketh so fast in that trouble of mind that he cannot winde himselfe out of it This they call the accusation of sinne which commeth by the lawe Rom. 3.20 The Apostle 2. Cor. 17.7 calleth it worldly sorrow and sorrow vnto death whereby a man grieueth and sorroweth for his sinnes and being terrified with the feare of the punishment hanging ouer his head which is the certaine and direct way to desperation vnlesse the Lord put to his helping hand Examples hereof are Cain a Gen. 4.13 Saule b 1 Sam. 15 30. 31.4 Achitophell 2. Sam. 17.23 and Iudas c Mat. 27.3 4.5 But in the elect it is a kinde of preparation to the repentance of the Gospell Now the contrition of the Gospell is that whereby the sinner being grieuously afflicted within himselfe yet riseth higher and through the preaching of the Gospell doth apprehend Christ the salue for his sore the comfor of his feare and the hauen for his miserie This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrow according to God or godly sorrow which proceedeth from the spirit of God and is acceptable vnto God and proper vnto that man that sorroweth for his sinnes not for feare of any punishment but in that he taketh this exceeding grieuously that he hath offended God a most gentle father and it causeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repentaunce as the Apostle declareth 2 Cor. 7.10 Examples there are of Ezekiah Esa 38.13 Hee brake all my bones like a Lion of Dauid d 2. Sam. 12 13. 24.10 of Peter who wept bitterly but left not of hoping Mathew 26.75 And of them that were pricked in their heart at the preaching of Peter but yet trusting in the goodnesse of God they added further Men and brethren what shall we doe Act. 2.37 of this Repentance the Psalmist Psal 51.8 saith Let the bones which thou hast broken reioyce and verse 17. The Sacrifice of God is a contrite Spirit a broken heart O God thou wilt not despise And Esay 57 15. God dwelleth with the contrite and humble spirit also chap. 66.2 To whom should I looke but to him that is poore and of a contrite spirit and trembleth at my words And Christ saith Math. 5.3 Blessed are the poore in spirit i. the humble who doe of their owne accord submit themselues vnto God being touched with a feeling of their sinnes and voide of all pride in themselues VVhat signifieth this word Repentance secundarily It signifieth generally the whole conuersion of man vnto God as Luke 15.7 There is more ioy in heauen among the Angels for one sinner that repenteth then for 99. iust men which neede not amendment of life Which must be vnderstood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely in respect of them that are vtterly turned away from God And Act. 2.38 Repent and be baptised euerie one of you c. And thus they define it Repentance is a true sorrow for our offence toward God with a desire and hope of pardon and a will and especiall endeuour from henceforth to auoid all sinne and to approue all our life vnto God How many are the parts of this generall Repentance Three 1 Contrition whereby a man acknowledgeth his sinne and that he hath deserued the iust wrath of God and his curse for sinne and doth earnestly lament for the sinne committed and loatheth the same vnder which are comprehended Humilitie Modestie such as was in Peter who being touched with a consideration of the diuine power in Christ fell at his knees crying Go from me Lord for I am a sinfull man Luk. 5.8 And in Dauid who vsing daily to shed teares made account that he had need of a multitude of mercies Psal 6.7 and 51.3 2 Faith which acknowledgeth Christ the mediator and intercessor with his father and holdeth that sinne is forgiuen for the mediators sake and that the righteousnesse of the mediator is imputed vnto him 3 New obedience which consisteth of iust dealing toward our neighbour holinesse and puritie in the whole course of our liues and diligence in performing the duties of our calling Of which parts we haue an example Luk. 7.37 In the woman that was a sinner whose teares were a witnesse of her contrition i. of her feare and griefe of conscience according to God in regard of sinne her comming to Christ was a testimonie of the confidence which she had conceiued of him and her obedience that she yeeldes vnto Christ in washing his feete with her teares wiping them with the haires of her head and kissing them did testifie her new obedience which is a fruit of faith What thinke you of this Diuision I hold it to be true but to speake properly faith is no part of Repentance but the mother and fountaine thereof For faith must needes shine before Repentance and such faith such repentance For no man saith Ambrose can repent but hee that hopeth for pardon And therefore the cause of Repenting is drawne from the verie promise of saluation Mat. 3.2 Repent for the kingdome of God is at hand as if he should say Because the kingdome of God is at hand therefore repent And Psal 130.4 With thee is mercie that thou maist be feared Moreouer the Scripture doth not make mention of faith as vnder Repentance that is to say not as if repentance should bee the genus or generall and Faith the Species or speciall but reckoneth them as two diuers things Repentance and Faith Mark 1.15 Repent and beleeue the Gospell Luk. 24.47 Preach in my name repentance and forgiuenesse of sinnes And Paul Act. 20.21 saith That hee had witnessed both to Iewes and Graecians the repentance toward God and faith toward our Lord Iesus Christ Not that true repentance can stand without faith for they are vnseparable in the saints but because although they cannot bee separated yet they ought to be distinguished as hope and faith are as in the sinfull woman the theefe Dauid Manasseh and other repentant sinners Finally new life or new obedience to speake properly is not a part of repentance but an effect and fruite thereof Mat. 3.8 Iohn Baptist saith Bring forth fruites worthy repentance So Act. 26.20 Paule shewed vnto the Gentiles That they should repent and turne to God and do workes worthy amendment of life which are called the fruites and works of sanctification Whether of these goeth before Faith or repentance Whereas we haue saide before that repentance is sometimes vsed by a Synecdoche for that which they call Contrition and haue shewed that contrition is legall or euangelicall wee haue placed faith as it were in the middle betweene the former of those sorrowes which commeth of the acknowledgement of our sinnes and the accusations of the conscience or which proceedeth from the Law and the latter which proceedeth from the Gospell For godly sorrow is an effect of faith aswell as ioy and gladnesse of conscience Which is the third signification of
himselfe 4. Feare namely of the offending of God 5. Vehement desire namely of approuing himselfe to God 6. Zeale to take heede of offending God 7. Reuenge or punishment of our selues whereof 1. Cor. 11.31 If wee would iudge our selues wee should not be iudged of the Lord. But indeed these are rather effects or adiuncts or signes of repentance then parts Wee say then that the essentiall parts of regeneration or repentance are two mortification of the flesh or of sin or the destruction of the old man or the denying of our selues and Viuification or the renewing of the spirit of righteousnesse or of the new man Which diuision we gather 1. First out of the Prophets as Psalme 34.15 Cease from euill and doe Good And Esai 1.16 Cease to doe euill learne to doe well 2. Out of Rom. 6.4 VVee are buried with Christ by Baptisme into his death that as he was raised from the dead into the glorie of his father So vve also should vvalke in nevvnesse of life And the same Ro. 7.4 a Ephes. 4.22.23.24 Colloss ◠5.8.9.10 Mortification is the destroying of our natural corruption proceeding from the holy Ghost and arising from the participation of Christ himselfe for if we doe truely communicate with Christs death by the power thereof our old man is crucified and the bodie of sinne dieth by little and little Viuification or new birth is that power of the holy Ghost proceeding from the resurrection of Christ which following after the destroying of our naturall corruption by little and little as the day succedeth the remoouing of the darknesse causeth vs the will of God being knowne approued to begin to will to do well for being made partakers of the resurrection of Christ wee are thereby raised vnto newnesse of life which may answere the iustice of God Rom. 6.6 Is it finished in any short space No but it is extended euen to the last instant of our life that the faithfull may exercise themselues therein all their liues and may the better also learne their owne weaknesse For that which is said Ephe. 5.26.27 That God doth purge his Church from all sinne is referred rather to the guilt then to the verie matter of sinne it selfe and sinne in those that are regenerate doth onely cease to raigne but it leaueth not to dwell in them Rom. 7.17 Whereupon also vers 24. Who not hath deliuered mee but shall deliuer mee from this bodie of death for the combat lasteth till it bee ended by death Which is the subiect to whome repentance belongeth or Whose is repentance There is a repentance of the heathen who either for wearisomnesse doe giue ouer their vices or else by the iudgement of reason doe cease to sinne and that either for feare of punishment or for loue of vertue There is also a repentance that an earnest repentance of the wicked but it is but temporarie onely for a time as in Esau a Gen. 27.38 Heb. 12.17 and Achab. b 1. Kings 21 27.29 which is nothing else but a worldly sorrowe which causeth death whom notwithstanding God spareth for a time and doth temporally blesse them that by that clemencie he might prouoke his owne children to sincere repentance There is also a repentance of hypocrites fained and Pharisaicall which consisteth onlie in the outward forme against which Ioell cryeth out Chap. 2. vers 13. and the rest of the Prophets doe the like But sincere repentance is onely belonging to the elect whom God will deliuer from destruction for it dependeth of the spirit of regeneration and is inseparable from faith and the mercie of God as witnesseth the Prophet Esai 59.20 The Redeemer shall come vnto Syon and vnto them that turne from iniquitie in Iacob And Heb. 6.6 the Apostle minding to exclude the Apostates from the hope of saluation bringeth this reason that It is impossible that they vvho vvere once enlightened and haue tasted of the heauenly gifte and haue beene partakers of the Holy Ghost and haue tasted of the good vvord of God and of the powers of the vvorld to come if they fall away should bee renewed againe by repentance because they crucifie againe the sonne of God and make a mocke of him Because indeede God renewing those whom hee will not haue to perish sheweth them a token of his fatherly loue and fauour and on the contrarie hee stricketh the reprobate with hardnesse of heart whose iniquitie is vnpardonable Doth repentance befall God himselfe Not to speake properly 1. Sam. 15.29 For hee is not as a man that hee should repent yet it is attributed to God a Gen. 6.6 Ier. 18.8 but by a Metonimie by reason of the effect for as wrath in GOD signifieth the verie effect of his wrath namely punishment so repentance doth signifie the sodain change of his disposing of matters Whereupon Augustine saith The repentance of God is saide to bee in alteration to looked for of men of thinges vvithin his povver De Ciuit. dei Lib. 17. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the presence of God remaining vnchangeable And the golden rule of Athanasius is to bee obserued Those things are spoken after the manner of men but vnderstoode as they may beseeme God For God submitting himselfe vnto our capacitie doth set forth himselfe vnto vs not as hee is in himselfe but as he is by vs supposed to be What is the subiect of Repentance wherein it is The whole man for hee is wholy renewed in minde in will Ephe. 4.23 VVhat is the obiect vvhereabout repentance is conuersant 1. In respect of the beginning from whence it is or the Terminus a quo sinne is the obiect about the reforming whereof it consulteth for of a good worke there is no repentance such had Ecebolius Iulian and the Apostataes which though it bee called repentance yet it is euill and wicked 2. In respect of the Terminus adquem that thereunto it tendeth vertue is the obiect therof about the practise wherof repentāce studieth or the law is the obiect of repētance properly taken VVhich is the fourth signification of repentance It is improper and is vsed not so much for the inward conuersion vnto God as for the profession thereof which consisteth in the confession of the fault and the desire of pardon for the punishment and guilt thereof Of how many sorts is this repentance Of two sorts Ordinarie or common and to bee vsed euery day and extraordinarie or speciall and commaunded vnto repentant sinners at a certaine season Which is that which is Ordinarie That whereunto all Christians euen the Saints as long as they liue here Tu remisisti iniquitatem cordis mei the hebrewe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the english The punishment of my nue must endeauour themselues throughout the whole course of their liues by reason of the remainder of their naturall corruption For 1. Iohn 1.8 If wee say that wee haue no sinne vvee deceiue our selues and there is no trueth in
tree cannot bring forth good fruite Mat. 7.18 2. That Repentance is a Sacrament and that the action of the man repenting is the matter of this Sacrament whereas indeede Baptisme is the Sacrament of Repentance a Mark 1.4 Luk 3 3 Acts. 2 38 And they adde moreouer that it is after shipwrack a second board to swimme out wherby the sinners after baptisme receiued doe come againe into fauour with God 3. Which is their greatest lie of all they apply the ceremonies of the publick or Ecclesiasticall and disciplinarie Repentance which is made before the Church namely Contrition Confession and Satisfaction vnto the generall doctrine of repentance which is made before God and they alledge them to bee parts thereof 4. That contrition of the heart is a sorrow voluntarily taken vpon them for sinnes which doth deserue the mercie of God 5. That auricular confession of the mouth that is to say an exact reckoning vp of al our sinnes laying open also the circumstances of euery one of them in the eares of our owne parish Priest is commaunded by the lawe of God to be performed of all men vpon paine of excommunication and is necessarie for the obtaining of remission of sinnes and that the neglect thereof is deadly But of all other that confession that is made in the time of Lent is most of al pleasing and acceptable vnto God Contrarie to the expresse doctrine of Paul Ro. 14.5.6 Col. 2.16 Gal. 4.10.11 Sixtly that it is not enough for him that repenteth to abstaine frrm the euill course of his life past and to change his manners for the better vnlesse hee doe satisfie God for the things he hath done and this they call specially Penance whereupon is that vulgar Phrase to doe Penance Now this satisfaction for sinnes and for the punishment of sinnes at least for the paines of Purgatorie they say is made vnto God either by workes of Supererogation that are more then duetie that is to say such as are not coÌ„maunded in the word of God as by building of Churches by a certaine nuÌ„ber of praiers by pilgrimages to this or that Sepulcre tapers hoodes sleeping vpon the ground almes deedes buying of Masses pardons and such like or else by punishments enioyned by the Priests or by the sufferings which godly men suffer all which are meerly contrarie to the free satisfaction of Christ who by the power of his death and obedience hath taken away the guilt and punishment due to our sinnes a Isa 44 4.5 1. Iohn 1 3. The endeauour of hypocrites who doe indeede goe about an outward repentance after an externall maner but in the mean time doe not dissolue the internall bandes of wickednesse within Lastly the error of the Anabaptists and Perfectists who dreame they haue attained a perfect degree of regeneration contrarie to that perpetuall combat of the flesh and the spirit which the Saints doe feele in this life Gal. 5.17 The one and thirtieth common place Of the iustification of Man before God VVhat is the meaning of this word Iustifying IN the originall of the Latine it signifieth indeede to make iust that is to say to renewe and change the heart which is proper onely to God as also this word Sanctifying is of a profane man to make him holy In which signification the Apostle may seeme to haue vsed it 1. Cor. 6.11 And such vvere some of you but novv yee are vvashed now yee are sanctified now yee are iustified in the name of the Lord Iesus and by the spirit of our God that is to say of vncleane yee are made cleane of profane ye are made holy of vniust yee are made iust by the holy Ghost for Christs sake in whome yee beleeve Which signification some of the Fathers haue followed and especially Augustine obseruing rather the composition of the latine word then the phrase of the holy Ghost so that to be iustified is with them nothing els but of vniust to be made iust by the grace of God for Christs sake as Augustine in his 105. Epistle to Sixtus and in many other places who notwithstanding vseth Remission of Sinnes for that which wee call with Saint Paule Iustication taketh iustification for regeneration or sanctification wherby the Iusticiarie Schoolemen haue taken occasion for their error And yet the sâ—me Augustine is of the same opinion with vs whilest he vseth Remission of sinnes for that which wee with Paule call iustification euen as Dauid also saith Paul expounding him That the man is blessed to whom God imputeth righteousnes without works saying Blessed are they whose iniquities are forgiuen Psalme 32.2 Roman 4.7 For The righteousnesse of the Saints saith Augustine in this world doth more consist in remission of sinnes then in perfection of vertue Where that particle more is to be taken exclusiuely for rather as in that speach Act. 5.29 VVe ought more to obey God then men i. rather And Iohn 12. They loued the praise of men more then the praise of God that is rather 2 It is vsed in the Scripture for a word of lawe and signifieth to impute Iustice by imputation to accompt a man righteous to repute a man to be iust to absolue and acquite a man from the crimes obiected against him to discharge a man or by sentence to pronounce him iust to make acknowledge a man to be iust which signification the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hitsdicke agreeth with and is euerie where in the Scripture opposed to the word of condemning as also the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in this signification in the vse of law which Suidas expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say to accompt iust As Prouerb 17.15 He that iustifieth the wicked or condemneth the iust they both are an abhomination vnto the Lord. In which place this word Iustifie doth not signifie to infuse iustice for to doe so is no abhomination And Mat. 12.31 By thy words thou shalt be iustified and by thy words thou shalt be condemned So Luke 7.29 The publicans did iustifie God that is they did acknowledge and confesse him to be iust And Luke 16.15 you iustifie your selues before men that is you will be accompted iust In this sence they are pronounced iust before men by the later which do iustlie as Iames. 2.12 Abraham is said to be iustified that is to be pronouÌ„ced iust before men by the effects 3 It signifieth to prouoke and stirre vp others vnto righteousnesse by teaching and instructing them as Dan. 12.3 They that iustifie others that is doe instruct them vnto righteousnesse or by their teaching and instruction doe make them iust shall be as the stars in the firmament And Apoc. 22.11 Hee that is iust let him be more iust that is let him profit in well doing In which signification did Paule vse this word in the doctrine of the Iustification of a man before God Not in the first sence nor in the third but in the second which is
plainely appertaining to law For by being iustified the Apostle meaneth that a man is accompted iust being by the sentence of the heauenly Iudge acquited from condemnation and guiltines Which appeareth by the opposition of Iustification and Condemnation which Paule setteth downe Rom. 8.33 VVho shall lay any thing to the charge of Gods children It is God that iustifieth who shall condemne Iustification therefore according to the meaning of Saint Paule is a certaine pronouncing of sentence and as I may so say indeed rather a pronouncing iust then a making iust How many waies is a man said by Saint Paule to be iustified Onely two waies a Rom. 10.3 4.5 eyther by his owne righteousnesse that is to say by works or by the law as Rom. 2.13 The doers of the law if there be anie must bee vnderstood shall be iustified which is called Legall iustice or the righteousnes of the law Or else by faith or by the righteousnesse of another namely Christ that is to say by faith Rom. 5.19 VVe are iustified by faith which is called Euangelicall iustice or the righteousnesse of the Gospell VVhat doth this signifie to be iustified by workes Not as some thinke to get a habit of righteousnesse by iust works or to be made iust by workes but to be iudged and pronounced iust by reason of obedience yeelded vnto the lawe Or he is said to be iustifyed in whose life there is found that puritie and holinesse which deserueth the testimonie of righteousnesse before the throne of God after which sort Paule teacheth that no mortall man is iustified Rom. 3.20 By the workes of the law no flesh is iustified that is to say By the act whereby the law is performed or by the performance of the law no flesh shall be iustified Which sentence though in Greeke and Latine it be particuler yet in Hebrew it is vniuersall because the negatiue particle doth not agree with the Note or vniuersall signe none but with the verbe VVhat doth this signifie to be iustifyed by faith To be iustified by faith is to be acquited from sinne for Christs sake apprehended by faith Or he is said to be iustified by faith who being excluded in regard of his owne righteousnesse that is the righteousnesse of works doth by faith apprehend another righteousnesse that is the righteousnesse of Christ wherewithall being cloathed he doth appeare before God not as a sinner but as a iust and righteous man a Gal. 3.27 Ephes 5.17 Apoc. 7.14 What is iustification It is not the giuing of the holy Ghost regeneration or the infusion of a new qualitie or the preaching of Iustice or if wee shall speake Philosophically not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutation or a motion toward the attayning of righteousnesse but it is the sentence of the heauenly Iudge whereby he doth in respect of the merit of Christ of his owne meere grace and fauour not impute vnto the sinner his sinne vnto death but imputeth the righteousnesse of Christ offered in the Gospell to his owne glorie and life eternall Or it is a free discharge from sinne and death both at once and an imputation of righteousnesse vnto life eternall and to the glorie of God and that for Christs sake and his righteousnes with both which being clothed wee appeare before the tribunall seat of God holy and vnblameable What be the parts of Iustification Two The former part is Remisson or Absolution and that twofold first from sinne secondly from death For first God from his tribunall seate pronounceth vs free from sinne for although sinne be in vs in deed yet because all that sinne how much soeuer it be is couered with the righteousnesse of Christ and therefore is not set before the eyes of God the Iudge God doth pronounce vs to be so freed from the same as if there were none at all in vs. And then secondly after he hath acquitted vs from the cause of death namely sin he doth also acquite vs from the punishment and death it selfe which is the wages of sinne Rom. 6.23 The later part of Iustification is Imputation whereby the heauenly Iudge doth iudge vs to be iust by the merite of another and doth adiudge vs vnto life eternall for th merit of another And this later is a kinde of effect of the former for hee that is iudged iust it must of necessitie follow that he be adiudged vnto life The Prophet Dauid 9.24 Seuentie weeks are determined vpon thy people and vpon thine holy Citie to finish the wickednesse to seale vp the sinnes to reconcile the iniquitie and to bring in euerlasting righteousnesse And Paule Romanes 3.4.5 By the first parte our debt is taken away and by the later our want is prouided for Also Remission healeth the guilt of sin the imputation of the righousnesse of Christ healeth the corruption and euill it selfe wherewithall the nature of mankinde laboureth and is laden VVhat is the efficient cause of Iustification Not man eyther from himselfe or from any other conferring any thing for that in the act of iustification man doth only behaue himselfe as a subiect and sufferer but God is the efficient cause who accompteth the obedience of Christ as if it were receiued from vs. For that saying of the Lord standeth firme Esa 43.25 I euen I am he that take away thy iniquities for mine owne sake I wil remember thy sinnes no more Which principle of Diuinitie the Iewish Scribes did also acknowledge as true Marke 2.7 VVho can forgiue sinnes but God alone and Rom. 4.5 But beleeueth in God that iustifieth the vngodly that is to say him that in himselfe is wicked he accompteth righteous in Christ And Rom. 8 33. God is he that iustifieth who is it that condemneth And hereupon it is that it is called the righteousnesse of God Rom. 1.17 3.21.22 Not that essentiall iustice of God whereby he is iust in himselfe neyther yet that communicatiue iustich which he doth communicate to his elect by the holy spirit but it is so called of the efficient cause namely because God doth freely impute or accompt the same vnto vs and partly also from the obiect because it alone is able to beare the rigour of Gods iudgement and to stand before his tribunall seat and therefore it is called euerlasting Dan. 9.24 because it was decreed by him from euerlasting VVhat is the cause of iustification working together with God Christ who by his merit and obedience hath purchased Iustification for vs. Rom. 5 9. VVe are iustified by his bloud and 2. Cor. 5.18 VVe are reconciled by Christ VVhat is the precedent cause Not the foreseeing of good works to come or of faith nor the estimation of works present but onely the grace of God not that which is freely giuen or infused whither it be faith or whether it be charitie but grace freely giuing that is to say the good will of God or the good pleasure of God a Ephes 1 9 and his loue toward vs men
b Tit. 3.4 And therefore Rom. 3.24 they are iustifyed freely that is to say excluding all workrs not onely works going be-before faith but also those that follow faith or of Gods free gift and meere liberalitie By his grace by the redemption made by Iesus Christ and Rom. 4.16 Therefore the inheritance is by faith that it might be by grace that it might be sure And Rom. 11.6 If it be by grace then it is no more by workes or else grace were no grace And Ephes 2.8 By grace ye are saued through faith and that not of your selues it is the gift of God And therefore our Iustification is altogether free even as are also those things that go before it our Election and Vocation and that that followeth it namely sanctification For euen Christ himselfe also with his satisfaction is the free gift of God and it is of Gods grace and fauour that he will iustifie vs for anothers sake and for the righteousnes of another and so faith it selfe and likewise that by the comming betweene of faith we are iustified it is the gift God Finally that remission of sins is free Christ teacheth vs both in many other places and also Luke 7.41 by way of parable where he setteth downe the representation of the creditor and the debtor VVhat is the meritorious or materiall cause of our iustificacation that is to say for the which wee are iustified Not faith nor charitie nor works nor our merits nor the merits of the Saints nor sufferings nor Sacraments but Christ with his righteousnesse and that not only principally and euerie mans owne works or merits lesse principally but Christ alone altogether and that as farre as he is apprehended by faith Rom. 3.24 VVe are iustified freely by the redemption that is in Iesus Christ And 1. Pet. 1.18 knowing that you are not redeemed with corruptible things as siluer gold from your vaine conuersation receiued by the tradition of the fathers namely of those of whom it is spoken Ezech. 20.18 VValke ye not in the ordinances of your fathers neither obserue their manners but with the pretious bloud of Christ as of a Lambe vndefiled and without spot What doe you vnderstand by the name of Christs righteousnesse Not that essentiall righteousnesse of the verie diuinitie of Christ distributed amonge men or Christ himselfe as he is God stirring vs vp to doe that which is righteous as Osiander conceiued for this is to play the Manichee that is to say to faine a diffusion of Gods substance through all manner of things and to confound God himselfe with his effects that he worketh in vs. Neyther doe wee vnderstand by Christs righteousnesse that inchoated righteousnesse which is onely begunne in this world which Christ worketh in the regenerate by his spirit for that were to confound Iustification and Sanctification together But wee vnderstand both that most high and perfect puritie and integritie or Sanctification wherewithall Christ was endued in his humanitie from the verie moment of his conception by the holy Ghost which they call Habituall or Originall righteousnesse and Paule calleth it The law of the spirit of life in Christ which is opposed to our original vnrighteousnes or to our naturall corruption a Rom. 8.1.2 and is imputed vnto vs as also his actuall obedience proceeding from that habituall righteousnesse whereby he did in the verie act most perfectly obey the law of God which is opposed to our disobedience As by one mans disobedience many were made sinners so by one mans obedience many shall be made righteous Rom. 5.19 How many kindes are there of Christs obedience It is of two sorts Actiue and Passiue The Actiue obedience of Christ is his perfect fulfilling of the lawe which Christ did so fully and perfectly performe as that louing God with all his heart and his neighbour more then himselfe hee did satisfie euen the vttermost title of the law of which Math. 3.15 It becommeth vs to fulfill all righteousnesse And Math. 5.17 I came not to destroy the Lawe but to fulfill it Iohn 8.29 I do alwaies those things that please the Father And Phil. 2.8 He submitted himselfe being made obedient euen to the death of the crosse The Passiue obedience of Christ is his oblation or passion for seeing the reward of our sinnes is euerlasting death Christ alone who was only able to vnloose the bond of so many debts did indeede suffer death fo vs and by his death did breake the bonds of eternall death and so hauing paide the ransome did set men that were the debtors at libertie with God their creator By reason here of he is called The price a Gal 1 4 Coll. 1 14 1 Tim 2 6 1 Pet 1 18 of our Redemption a Sauiour a Reconciler and a Propitiation for our sinnes in whom and by whom wee recouer all that wee had lost in Adam Tell me whether beside this Passiue righteousnesse the Actiue obedience of Christ also whereby he did fulfill the law be imputed vnto vs by God for righteousnes that is to say whether are we iustified for the obedience that he performed vnto the law Or whether is our saluation only to be ascribed to the death and passion of Christ or else to his actiue life and to his inherent holinesse also Yes indeed 1 Because the actuall disobedience of Adam had made vs sinners And therefore by the contrarie the Actuall obedience of Christ hath made vs righteous Rom. 5.19 And verse 10. If when we were enemies we were reconciled by the death of the sonne much more being reconciled shall we be saued by his life 2 Because we did not onely stand in need of a satisfaction for sinne for the taking away of death but also of the gift of righteousnes to obtaine eternall life according to the precept and demaund of the law This doe and thou shalt liue And therefore Christ is not onely called the price of our redemption but the end also and perfection of the law to saluation to euerie one that beleeueth Rom. 10.4 And heereupon saith Ambrose Hee that beleeueth in Christ hath the perfection of the law 3 Because Christ did not onely offer himselfe to death for vs but did also sanctifie himselfe for vs that we also might be sanctified through the truth Iohn 17.19 And he is said To be made vnto vs of God wisedome righteousnesse sanctification and redemption 1. Cor. 1.30 4 Because the Passiue obedience of Christ was not meerely purely passiue but his Actiue obedience did chalenge vnto it selfe the preheminēce in the same Ps 40.7.8 In the volume of the booke it is written of mee that I should doe thy will O my God and I said loe I come And He was therfore offered because he would Esai 53.7 And as our priest he did offer himself an oblation for sinne and by his once offering hath he consecrated for euer them that are sanctified Heb. 10.7.14 the holinesse of Christ his sacrifice being imputed
vnto them as the Apostle declareth verse 10 By the which will wee are sanctifyed by the offering of the bodie of Iesus Christ once made 5 Because whole Christ was geuen vnto vs with his benefits otherwise if his passiue obedience onely had beene imputed vnto vs it would followe that onely halfe Christ was geuen vs namely a suffering Christ and not he that did those thinges that were pleasing to his father a Christ that only taketh away sinnes and death and not a Christ a Isa. 9.6 that bringeth righteousnesse But he is said to be borne and geuen not for himselfe but for vs that he might bestow his whole selfe vpon vs and might doe those thinges that were to be done for vs and might also suffer what was to be suffered for vs. Why then is Christ said to be sett forth of god a reconciliation through faith in his bloud Rom. 3.25 and we said to be iustified by the bloud of Christ Rom. 5.9 and by it to be clensed from all sinne 1. Iohn 1 7. Because in these kinde of speaches by a Synedoche and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe parte is vsed for the whole in regarde of the most neare affinitie of the passion and the actiue righteousnesse of Christ which also appeareth by that that is sett downe Rom. 4.25 Iustification is ascribed to the resurrection which is a matter actiue bicause Christ by his resurrection did geue testimonie that he had by his death fullie satisfied for all our sinnes for indeed our sinnes had not bene purged by his death if death had the vpper hand in the combat How are wee said to be Iustified freely if wee be Iustified for the merit of Christ Because the decree of God the father for our redemption is free and we pay nothing againe to God of our owne And therefore by that particle Freely our merits are excluded but not Christes and therefore wee are saide to be redeemed by Christ with a great price b 1. Cor 6 20 1. Pet. 1 19 so that we may may well say wee are iustified by merits and by works because we are iustified by Christs merits and by his works What is the subiect of Iustification Christ himselfe is f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the receiuing subiect or the matter in which is contained that righteousnes for the which we are iustified which dwelleth and abideth in him as in the subiect and doth neuer goe out of that subiect and threfore we are said to be made Righteousnes in him a 2. Cor. 5.20 and Paule saith That he did find righteousnes in him Phil. 3.9 But of iustification that is of that sentence whereby God pronounceth vs iust we our selues are the matter and subiect first indeed not prepared or bringing any merits but sinners and wicked Rom. 4.5 He that iustifieth the wicked Afterwards beleeuing Rom. 3.22 The righteousnes of God is made manifest in and vpon all that beleeue Seeing God forbiddeth to iustifie the vngodly Pro. 17.15 Is he said to doe that vvell which himselfe forbiddeth Yes verie well because he is aboue all Law and not accomptable wherefore it is lawfull for him by iustifying the vngodly to declare his owne iustice seeing his will is the rule of iustice 2 Paule calleth him wicked in respect of nature who in respect of grace accepting him is the elect childe of God 3 In iustification wickednesse is taken away and faith succeedeth euen as the blinde man is enlightened who hauing his bindnesse remooued receiueth his sight Besides Paule calleth him vvicked not in that he doth actually perseuere in wickednesse Dan 9.7 psal 32.6 but because he bringeth no merits of his owne neyther respecteth his owne qualities or actions or vertues but him whom his former life maketh guiltie of wickednesse and yet lamenteth his owne iniquitie and flyeth to the throne of grace and desireth to be pardoned as Daniel doth saying To thee onely btlongeth righteousâ—csse but to vs confusion of face And Dauid for remission of sinnes and therefore also of wickednesse euerie one that is Godly shall make prayer vnto thee Doth the iustification of those that doe alreadie beleue and are regenerate differ nothing from the iustification of those that are not yet regenerate It doth something differ if ye consider the subiects because in those that are vnregenerate God findeth nothing but a horrible sinke of euils and mischiefes but in the regenerate God embraceth and entertaineth his owne gifts withall but yet hee iustifyeth them both after one and the selfe same manner Who are they that are iustified Onely those that were elected before the foundation of the world Rom. 8.30 VVhom he did predestinate them also hee called and vvhom he called them also hee iustified And verse 3.3 VVho shall lay any thing to the charge of Gods elect Are all iustified after one and the same manner Yes indeed all after one sort and therefore Paule Rom. 4.3.9.10 When he had reasoned from the example of Abraham the father of the faithfull hee addeth Verse 23. Neyther is this vvritten onely for him that it vvas imputed vnto him but euen also for vs to vvhom it shall bee imputed namely to them that beleeue in him vvhich raised the Lord Iesus from the dead VVhat is the forme of Iustification Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutation or any motion of alteration whereby righteousnesse is attayned by the shunning of euill and endeuouring to doe good for this is proper to sanctification Neyther is it charitie nor good workes nor our fulfilling of the law to conclude it is not a qualitie infused or inherent no nor faith it selfe but the remission of sinnes purchased by the bloud of Christ and the imputation of the obedience and most perfect righteousnesse of Christ and the acquiring of vs whereby it commeth to passe that the beleeuers are accompted righteous before GOD at his tribunall seate and doe obtayne â—he interest of eternall life Or the forme of iustification is the righteousnesse of Christ imputed so farre foorth as it is imputed of God VVhich the Apostle confirmeth Rom. 4.6 saying Dauid declareth the man to be blessed to whome God imputeth righteousnesse without workes whereby the forme of iustification is sett downe to be not inherent righteousnesse but righteousnesse imputed so farre forth as it is imputed Psal 32.1 Blessed are they whose iniquities are forgeuen and whose sinnes are couered Blessed is the man to whome the Lord imputeth not sinne Gen 15.6 Abraham beleeued God and it was reputed vnto him for righteousnesse Rom. 5.19 By one mans obedience many are made righteous And 2. Cor. 5.21 Him that knew noe sinne God made sinne for vs not in himselfe but by imputing vnto him the guilt of all our sinnes that wee might be made the righteousnesse of God that is to say Iust before God in him And this is our righteousnesse imputed not that wee are the cause thereof in any sort but because it is reckoned and imputed vnto vs
eternall as Christ saith Iohn 3.3 vnlesse a man be borne againe c. 3 Because faith without which it is impossible for any man to be saued cannot be without good workes and faith hath charitie euer ioyned with her though not in action yet in possibility a Gal. 5.6 4 Because Bernard saith good workes are the way to the kingdome not the cause of raigning Neither can any man attaine to life eternall but by the way of good workes which God hath prepared that wee should walke in them Ephes 1.4 2.10 What is to be obserued in the sayings of the Scriptures vvherein iustification saluation and life eternall is ascribed to workes 1 Legal sentences are to be vnderstoode of perfect good workes such as none can be found in no creature But euangelicall sentences doe alwaies include faith in our workes And we must vnderstand that by faith in the first place iustification is receiued and acceptation to life eternall afterwarde in the second place and by consequence workes are accepted as the fruites of fairh and life eternall is promised to these for Christes sake 2 In such sayings there are not brought forth arguments from the cause why the person is made partaker of eternall life but it is shewed from the effects or the adiuncts what person is partaker of remission of sinnes life eternall So Luk. 7.47 Christ plainely proueth in way of resolution by this argument that the womans sinnes were pardoned because shee loued much But twoe diuerse questions are at no hand to be confounded The one to whom life eternall is giuen the other for what cause it is giuen To them that doe well and meditate in the law of God is happines and life eternall promised a Psal 1.13 119.1.2 Math. 25.3 but yet it is giuen freely for Christes sake b psal 32 1 3 In this question we must remember to obserue a rule of the Rabbines concerning the holy Scriptures In euery place wherein thou lightest on an obiection for an hereticks thou findest a medicine in the side thereof So the scripture wheresoeuer it ascribeth eternall life to workes as a reward calleth it an inheritance c math 25 35. Colloss 3.24 4 When as diuers effects doe depend alike of one and the selfe same cause the consequence from one effect auaileth to another because of their common dependance as Luk. 7.47 the consequence from loue auailes to proue the remission of sinnes because ech of them dependeth on faith 5 Where there is a subiect there is his proprietie and on the contrarie where there is a propriety there is his subiect So where there is faith there be workes and where there be good works there is faith 6 Seeing good workes doe spring from faith whatsoeuer is attributed to them must needs be ascribed to the roote i. faith whence they spring VVhat is the end and vse of good workes It is three fold 1. The glory of God namely that by them wee should glorifie God before men a Mat. 5.16 2 The testification of our true faith that we may make our calling and election sure to our selues in our owne consciences 2. Pet. 1.10 And also that we may liue sutable to the gospell our calling Ephes 4.1 I beseech you walk worthy of the calling wherwith you are called 3 The edification of our neighbour 2 Cor 9 which is done whilest that we further him by our workes or prouoke him to doe the like b 11. 12. 13 Act. 3.14 VVhat is contrarie to this doctrine 1 Euill workes 2 The error of the papists who teach that good workes may be done without faith as also of them that thinke they are perfect which boast of the perfection and purity of workes and securely rest in them Also their error who bragge of their merits of congruity and condignity and boast of the workes of supererogation which teach that their wilworships Numb 15.39 Ezek 20.18 19 Mat. 15.19 that is worships of there owne deuising are acceptable to god Which accompt these for good workes which are done with good intent and leane only on the will and tradition of men which imagine that the violating of these is more hainous then of the commandements of God As for that which is saide that we must heare the guides euen as Christ himselfe d. Luk. 10.16 Heb. 13.17 it must be vnderstood only of the true pastours of the Church which watch for the saluation of the soules committed to their charge And the error of them who affirme that man is iustified before God by workes as causes sclander vs that we contemne good workes as though this were in controuersy betweene vs and them whether good works are to be done wheras we doe more carefully vrge this then they doe 3 Of the Epicures or libertines which neglect good workes as vnprofitable The three and thirtieth common place Of Christian libertie What doe you vnderstand by this name Christian libertie NOT loosenesse or in generall simply euery libertie but in some respect restrained to some certaine kinde and certaine degrees For this Epithite or title Christian or spirituall puts a difference wherby this speciall kind of libertie is discerned from ciuill and bodily libertie and from the counterfeit liberty of other sects Neyther yet is it contrarie to bodily and ciuil libertie a Eph 6.5 1 Cor. 7 22 or to that seruice that we owe to God and to iustice b 1 pet 2.16 Rom. 6.18 1. Cor. 7.22 Hee that is called being free is the seruant of Christ that is he ought to serue Christ Againe whereas we speake of Christian libertie we must put difference betweene the libertie of the will whereof we haue spoken in the common place of freewill and the libertie of the person wherof here we are to intreat In Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 3.17 for where the spirit of the Lord is there is libertie .. In Latine it is called libertas libertie or setting free not that it it is done by force as in old time when the Lord deliuered the people from Pharaoh vnlesse it be in respect of Sathan whose power and kingdome Christ hath destroyed neither is it obtained with the leaue of our enemies as when the people returned out of Babilon but by the full price paid not to Sathan but to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle calleth the price of our redemption whereby vve are made free How manifold is personall libertie Paul sets it downe to be twofold not in the kinds but in respect of the degrees one whereby Christ hauing paide that endlesse price namely his bloud wee are redeemed that wee might be set free from the slauerie of sinne death and the Law c Ephe. 1.7 Rom. 7.6 which for instruction sake we may call the Redemption of libertie Whereof the Apostle maketh mention Rom. 6.22 Now are wee made free from sinne but are the
seruants of God and 8.2 Christ hath set mee free from the law of sinne and death The other whereby wee shall bee wholy redeemed into full and perfect libertie a Epb 1 14. And this is called the redemption of liberty that is freedome of libertie or of deliuerance And Rom. 8.21 The glorious libertie of the sonnes of God b Luk. 21.28 And the redemption of our bodies Rom. 8.23 Wee may tearme that onely begun this perfect For though wee be made free by the first kinde of liberty yet in some part we are held in some slauerie by the power of sinne so as wee cannot doe that we would c Gal. 5.17 And the seruitude of corruption yea euen death it selfe doth hold vs fettered in her chaines vntill that day of redemption d Eph. 4.30 when Christ shall by his power set vs free being redeemed by himselfe For wee are onely saued by hope Rom. 8.24 and 1. Iohn 3.2 Now are we the sonnes of God free indeed e Mat 5.17.25 but it hath not yet appeared what we shall be but wee knowe that when he shall appeare wee shall bee like vnto him euen as he is Like vnto this shall that our deliuerance be or the restauration of the creature not of the Angels or of euery particuler man but of the frame of the heauens and of the elements whereby it shal be deliuered from the bondage of corruption whereunto now it is subiect into the libertie of the glorie of the sonnes of god that is into that happy estate of incorruption which shal be made manifest when the sonnes of God shal be exalted into glorie For there shal be new heauens and a new earth 2. Pet. 3.13 f 2 pet 3.21 Ro. 8 19.20 21 now in this place we doe especially speake of the first kinde of libertie What is christian libertie It is a spirituall liberty whereby we that truely beleeue are freed and sett at libertie by the bloud of Christ from the slauery of sinne and the tiranny of the deuill 2 From the accusation burthen and curse of the lawe the weight of Gods anger Damnation and eternall death 3 And being indued with the spirit of adoption of libertie illumination we are deliuered from the vaile of the heart that is from the miserable blindenes of error and the bondage of darknesse which was brought vpon vs by Adams sinne lastly from the yoke of the ceremonies of the law of meates drink daies of apparrell of the bodie and from such necessary obseruing of dâ—fference in thinges indifferent and so from all humane traditions to the end that wee might willingly and cheerefully as well in soule as in body serue God in righteousnesse and holinesse all the daies of our life Rom. 4.12.13.14 a 1. Cor. 9.27 Gal 3.45 Tit. 2.11 12 VVhat is the cause of this libertie The chiefe efficient cause is god the meritorious is Christ alone the deliuerer as Ioh. 8.36 It is expressly said If the sonne make you free you shal be free indeed And. Gal. 5.1 stand fast in that libertie whereby christ hath made you free For he hath purchased this libertie for vs with his owne pretious bloud b Col. 1.14 1. Pet. 1.18 The cooperator is the holy Ghost 2. Cor. 3.17 where the spirit of the Lorde is there is libertie who is also both the earnest and witnesser of the same There be two instrumentall causes namely the trueth or the gospell wherein this libertie is propounded Ier. 34.15 Behold I preach libertie Iohn 8.32 yee shall know the truth and the truth shall make you free And faith whereby it is imbraced Rom. 5.2 By faith are we brought into this grace wherein we stand the subiect is euery one that beleeueth whether Grecian or Iew whether male or female whether bond or free 1. Cor. 7.22 c Gal. 3.28 The manner or forme of this spirituall liberty is not perceiued by the sence of man but it is wrought secretly whilest that the soules of the faithfull are besprinkled and washed in the bloude of the sonne of God and are reformed by the holy ghost and their consciences purified by faith from dead workes to serue the liuing god Heb. 9.14 By which meanes it commeth to passe that this liberty wheresoeuer it is hath these accidents or properties righteousnesse peace a good conscience and ioy in the holy ghost a Rom. 14.17 1. Ti. 3.3 And therefore Ioseph inioyeth this liberty although a slaue and bound in prison b Gen. 39 20.21 Daniell sitting amongst the lions c Dan. 6.17 23. Lazarus full of botches and boiles d Luk. 16.20 22. In what thinges doth it consist or how manie partes hath it or how manie degrees be there of this libertie Foure 1. The first is a deliuerance from sinne and death which is wrought by the remission of sinne that it be not imputed by the mortifieng of the flesh least it preuaile and by freeing vs from the second death according to the saying of Paule Rom. 8 1.2 there is no condemnation to them which are in Christ For the law of the spirit of life which is in Christ Iesus that is the spirit of Christ or the grace of regeneration hath freed me from the lawe the authority and force of sinne and death and therefore this is called the libertie of righteousnesse d Col 1 14 Heb. 9.15 and of life and the remission of sinnes e Eph. 1.7 and transgressionsg. the lawe of the spirit of life that is Christs holinesse inherent in Christe which is in Christ Iesus himselfe hath freed me from the lawe of sinne and of death How are we said to be freed from sinne seing it doth alwaies dwell in vs and. Iohn 1.8 If ye say we haue no sinne we deceiue our selues and the truth is not in vs We must distinguish betweene sinne raigning and sinn subdued Rom. 6 6. c. so also betweene the matter and the forme of sinne For we are freed from the raigning and dominion of sinne which dwelleth in vs also from the forme or the guilt of sinne whereupon is that 1. Iohn 3.6 we reade whosoeuer abideth in him sinneth not that is greedily with desire to obey it slavishly and without all resisting of it a that is to say he that is truly partaker of Christ doth not giue himselfe ouer to sinne Againe verse the. 9. euery one that is borne of god sinneth not that is he doth not sinne with full purpose And we do not deny that sinne is in the faithfull or dwelleth in them but that it raigneth not b Rom. 6 12 And touching the guilte Psal 32.1 Blessed are they whose iniquities are forgiuen and whose sinnes are couered blessed is the man vnto whome the Lord imputeth no sinne But of sinne subdued and the matter of it Eccle. 7.20 it is written there is no man iust vpon earth which doth good and sinneth not VVhat is the vse ef this part
22.32 I haue praied for thee that thy faith faile not And Heb. 5.7 Christ is said to haue offered vp prayers and svpplications with strong crying and tears vnto him that was able to saue him from death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Feare as when Paule 2. Thess 3.2 desireth them to pray for him that he may be deliuered from vnreasonahle and euill men and when we desire remission of sins and deliuerance from euill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a precation or petition wherin we desire those things which make to the glory of god himself or som benefit as the kingdom of christ to come the name of God to be hallowed his wil to be done daily bread to be giuen vs daily the holy ghost to be sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Act. 1.14 al continued with one accord in praier supplication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an interpellation or intercession or postulation made for another Therfore Ro. 8.26 the holy ghost is said to make request for vs ver 34. Christ the mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is maketh request for vs as when one prayeth for another or all do pray one for another and for the Church as Act. 12.5 The Church maketh intercessiō for Peter or it is an interpellation wherin we complain to God of thē which do hurt vs as Dauid somtimes in the Psalms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a giuing of thanks wherin we giue thanks to God either for benefits bestowed vpon vs others whereby we set forth his fatherly chasticement a Iob 1.21 or for euils taken away from vs or others Psal 116.12 What shal I render vnto the Lord for all his benefits towards me I wil take the cup of saluation c. But the scripture doth not alwaies obserue the differences of those three kinds Therfore we may restrain them vnto two that is to wit inuocation of Gods name and thanksgiuing like as Dauid restrained them Psa 50.15 Cal vpon me in the time of trouble I wil deliuer thee thou shalt glorifie me VVhat are the causes of praier The efficient inward cause is the holy ghost Rom. 8.26 For we know not what to pray as we ought but the spirit it selfe maketh request for vs with sighs which cannot be expressed Not that he in very deed doth either pray or sigh but because he stirreth vs vp to praiers doth inwardly teach vs words and sighes So he is said to crie Gal. 4.6 Because he causeth vs to crie whereupon Zachary 12.10 he is called the spirit of grace of prayer And the Apostle biddeth vs pray in the holy Ghost b Iude. 20. 1 Cor. 14.16 that is by the instinct of the holy Ghost The instrumentall inward cause is Faith c Rom. 10.14 The principall cause which moueth vs to pray is manifolde 1 The commandement of God wherby he requireth of vs seruice of inuocation which is chiefe in the Church of God Deu 6.13 Thou shalt vvatch thy Lord and serue him alone and Psal 50.15 Cal. vpon me Mat. 7.7 aske seeke knocke 2 The promise of hearing and I vvill heare thee Psal 50.15 145.18 The Lord is neere vnto al that cal vpon him Pro. 18.10 The name of the Lord is a strong tower the weaponlesse man flying vnto it shall be safe sure Hither do belōg the alluremēts wherwith Christ doth allure vs to pray Mat 7.7 it shal be giuen you ye shall find it shall be opened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Luk. 11.13 if ye which are euil can giue good gifts vnto your childrē hovv much more shal your heauenly father giue the holy Ghost to them that desire him Ps 65.3 thou O God vvhich hearest my praier vnto thee shall all all flesh come And Esay 65.24 ye shall call vpon me I vvill heare yea bef re ye crie vvil I ansvvere you for our heauēly father knoweth that we haue need of all these things before vve pray Mat. 6.32 3 The feeling of our pouerty of the want of others spiritual corporall the desire of Gods kingdom glory seeke first the kingdom of God his righteousnes the rest shal be cast vnto you Math. 6.33 4 Daungers troubles of all sorts which do compasse vs about miseries diuers tentations the fault and guiltinesse of our sinnes and the snares of the most grieuous and watchfull aduersarie the diuell VVho walketh about as a Lion 1. Pet. 5.8 seeking whom hee may deuoure Whereupon Christ saith Math. 26.41 VVatch and pray that ye enter not into tentation 5 Exercise of pietie faith and hope which from hence doe take increase 6 The nature and propertie of loue wherewith the godly are affected towards God for it commeth to passe that he which loueth is greatly delighted with the communication of him that is loued and he desireth nothing more then that he may poure out into his bosome those things wherewith he is affected Heerevnto is added that loue is more and more kindled by the talke of the partie loued 7 The example of Christ and of all the Saints whose chiefe care was in their life time to call earnestly vpon God 8 The vtilitie of prayer for by it we obtaine necessarie benefits as well corporall as spirituall Iam. 5.6 The feruent prayer of a righteous man auaileth much But the bountiful largesse of Gods benefits and gifts as well corporall as spirituall and his so great miracles which are seene which way soeuer you looke ought of right to prouoke vs to the sacrifice of praise and thankesgiuing Therfore Dauid hauing perceiued the Lords liberalitie doth shew openly that a new song is put into his mouth Psal 40.3 What is the obiect of prayer or who is to be called vpon That one and eternall God who is the father and the sonne and the holy Ghost for in true inuocation none of the three persons of the Godhead is omitted although they be not alwaies distinctly named because they are one God 1 But he alone 1 Because he is the searcher of all mens hearts Act. 1.24 the searcher of the hearts and reines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is viewer of the thoughts and affections or the knower of all things a Psal 79 33 15 44 21 2 Because Inuocation is the chiefest part of the worship of God and therefore is due to God alone according to his commaundement b Deut. 9 13 Math. 4 10 And Psal 50.15 Call vpon me saith the Lord and Christ Mat. 6.9 after this maner therfore pray ye Our father c. 3 Because he is the alone author of all good things alone omnipotent the knower of all things full of compassion who knoweth willeth and can heare heale deliuer all in all places that call vpon him therfore the faithfull say Esay 63.16 Thou Lord art ur father Abraham knoweth vs not and Israel is ignorant of vs. 4 Because we
end to another What is the proper end of Election The remote and farthest end in respect of God that electeth is his glory or praise and the declaring of his mercie Rom. 9.23 That he might make knowne the riches that is exceeding greatnesse of hss glory toward the vessels of mercie which hee hath prepared vnto glory Eph. 1.9 Hee hath elected vs to the praise of the glory of his grace wherewith hee hath made vs freely accepted in his beloued And verse 11. That wee shovld bee vnto the prayse of his glorie But in regard of vs that is nigh at hand or successiue that wee should be holy Ephes 1.4 and 2.10 Wee are his workemanship created vnto good workes which God hath ordained thst wee should walke in them And Rom. 8.29 That we might be made like to the image of God The last is our Saluation Life and Glorification a Col. 1.12.13 1 Thes 13.14 Act. 13.48 Rom. 9.23 VVhat are the markes of Election There are many markes whereof true faith in Christ effectuall through Charitie is the spring whereby a spirituall life is certainely discerned and thereby our Election is perceiued as the life of the body is by sense and motion VVhat is Reprobation A certaine execution of Gods will in casting off and refusing them which are predestinate vnto death Or it is a Predestination wherby God froÌ„ the beginning without any iniustice hath determined not to haue mercie on some that were corrupted in Adam and in his eternal iudgment to adiudge them vnto death for their sins being left to theÌ„selues that in these as in the vessels of shame appointed to destruction which is spoken not in respect of the euent but of the purpose for that the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only declare the euent but the scope and purpose hee might make knowne the glory both of his iustice and power a Exod. 9.16 Pro. 16.4 The Lord hath made all things for himselfe yea euen the wicked for the day of euill b Rom. 9.17 21.22 1. Pet. 7.8 Iudith 4 Apoc. 17.8 20.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the efficient cause of Reprobation God who as he hath elected vs according to the good pleasure of his will so hath hee reiected the reprobate according to his iust will or purpose which in order goeth before all for as hee taketh mercie on vvhom he vvill so vvhom hee vvill hee hardeneth For the same verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not otherwise to bee expounded either in the former or latter part of the sentence but because contraries are the consequents of contraries if it bee godly and truely spoken of God which no man denieth he hath mercie on vvhom hee vvill haue mercie Exod. 33.19 without doubt Paul spake truely and godly but vvhom he vvill he hardeneth And Ephes 1.11 God doth all things after the purpose of his will The word of Election doth approue the very same thing For in whose power it is to elect some in his power also it is not to elect others but to passe by them or to reiect them for neyther can the Election of some be granted without a reiection or neglecting nor a reiection or neglecting without the election of others And whereas it is said Ezech. 18.23 I will not the death of a sinner but that he returne from his waies and liue It appeareth to be an indefinite Proposition which differeth very much from an vniuersall and is to be restrained to them to whom is giuen the grace of repentance Which also Christ saith Matth. 23.37 Hovv often vvould I haue gathered thy sonnes and thou vvouldest not hee speaketh of the outward ministerie and as farre as he himselfe was generally promised for the saluation of this nation and as he was also carefull of it in speciall Are not some sinnes as Incredulitie c. the causes of the Decree vvhy some one is reiected No for if sinnes were the cause of Reprobation there should not one be elected because God hath foreseene that all men are sinners But onely the purpose and will of God which in euery worke of his is both iust and the onely rule of all iustice Therfore can it neither bee iustly blamed or accused by vs. a. For in these sayings Ioh 3.18 Hee that beleeueth not is iudged already And 16.9 The holy Ghost shall reprooue the vvorld of sinne because they beleeue not in me And Mark 16.16 He that hath not beleeued shall bee condemned Christ hath not appointed incredulitie the cause of the decree of reprobation but of execution thereof or of condemnation and iudgement Is not God tainted vvith the note of iniustice if his vvill only be determined the cause of Reprobation In no sort for when we entreat of this supreme will of God which ordaineth the causes of all things we must not say there must haue beâ—ne somewhat iust before God willed it but contrarie God must first haue willed somewhat before it could be iust For so is the will of God the principall rule of iustice that whatsoeuer he will ought to be accompted iust euen because it is his will but there is a deeper reason of Gods iustice then that it can be measured by any meanes of man Rom. 11.13 Rom. 5.20.21 or can be comprehended by the slendernesse of mans witb. And as he hath chiefe and free power by his proper right ouer all creatures So likewise ouer man as the potter ouer the clayc. That neither God should haue bene vniust if he predestinated none to saluation seeing he is debtor to no man and we are all borne the sonnes of wrath 2 Betweene the decree of that secret and vnblameable will of God in reiecting some and the corruption of mankind which is the true and first originall of the condemnation of the reprobate the will of the first man commeth which being created good of it owne accord corrupted it selfe and thereupon made open passage for the iust iudgment of God to destroy them to whome he vouchafeth not his mercie Moreouer although no man be condemned but whome the Lord hath reiected yet no man is condemned but he that is for certaine found to haue in himselfe iust causes of damnation Therfore it is manifest that this decree is most iust by the meanes and degrees as wel generall as special wherby the Reprobate in going on are the cause of most iust condeÌ„nation to theÌ„selues so as they can accuse none but themselues For there is one cause of Reprobation and an other of the condemnation of man albeit then that sinnes are not the causes of reprobation which was from the beginning but the iust will of God is the cause yet are they the cause of the damnation which will follow in the last time Neyther are the Reprobate condemned simply for their reprobation but for their impietie and incredulity that is that decree of God is not the cause of the damnation to them that
in time they should haue had Lib 12. Cap. 13. de ciuit Dei that of a perfect stature without vse but not without difference of Sexes c Math. 22.30 namely such as were the bodies of the first man and woman before the fall without any blemish or deformitie d Gen. 225 3.7 for seeing the resurrection is a certaine new creation or reformation it is meete that it should be conformable to the former and therefore very good that is perfect in it kinde and chiefly such as is the body of Christ to whō the bodies of the godly shal be made like but not equal e 1. Cor. 15.40 6. Clearnesse brightnesse and glory or excellencie beautie for the bodies of the iust shal be cloathed with heauenly glorie diuine beauty as with a robe although by distinct degrees as it is said 1. Cor. 15.40 The glory of the heauenly bodies is one and the glorie of the earthly bodies is another c. and Dan. 12.3 by the words of Christ Mat. 13.43 comparing them to the brightnesse of the Sun affirming that the Saints shall be like the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 22.30 it is concluded that they shall be bright or cleare yet without preiudice to their substance quantity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a continuall accident to a bodily nature But the bodies of the vniust shall rise againe immortall and incorruptible indeede and yet subiect to suffer because they shall be vexed with vnmeasurable torments and sorrowes and shall cōtinually remaine on liue without food and other helps that besides their intent they may suffer due punishment saith Hierome in hell in eternall reproach and without light holden vnder infernall darknesse bound hand and foote in weeping and wailing Yet must we not dispute curiously of the manner and forme of the resurrection beyond the word of God What shall be the state of the Godly soules The glorious image of God shall shine in them 1. Their minde or vnderstanding shal be ful of wisdome and the knowledge of God which God shall immediately reueale vnto them by no seruice of men or Angels because God shall be all in all 1. Cor. 15.28 that is he shall worke in all the elect all those things which appertaine to their full and perfect blessednesse but yet in that measure wherunto euery one was appointed by God a 1 Cor 13.12 Eph. 4.14 23 Col. 1.10 2. Their will shall be ful of iustice holines the perfect loue of God their neighbour shall be most ready earnest to performe obedience vnto God b Ezech 11.19 3. All their affections shal be most pure not grosse nor muddy nor shal they disquiet their minds finally there shal bee a perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or comlye disposition of all the faculties of the soule For then saith Bernard God will fulfill the rationall soule of the godly with the light of wisdome the irrationall part of the soule with reasonablenesse the angrie part with perfect quietnesse What is the end of Resurrection That all mankinde entirely might be iudged at the tribunall seat of God and so the rewards of obedience giuen to the godly and to the vngodly their deserued punishments c 2 Cor 5 10 Ioh 5 29 that is that those wholy in soule and bodie may enioy a blessed and perpetual happinesse wirh Christ their head and these wholy may be deliuered to eternall torments with Sathan their head and his wicked Angels and so that Christ may raigne truely and perfectly for euer To be short that the Church might tryumph gladly with Christ her Spouse for euer and the enemies of Christ might for euer lie prostrate and subdued vnder his feet What is the vse of the Doctrine of Resurrection 1. It is a common comfort 1. Against all calamities persecutions sicknesses and despights wherewith our bodies are molested in this life a Ioh. 19 25 2. Against our sorrow for the death of friends b 1 Thes 4 13 3. Against the terrour of death approaching c Revel 14.13 2. It is a bridle whereby we are withdrawne from sinne as a spurre wherewith we keepe our bodies holy and pure vnto immortall glorie and by which we are stirred vp to goe on forward in true godlinesse and holinesse Whereupon saith Hierome Whether I eate or drinke or doe any thing else alwaies that terrible voice soundeth in mine eares Arise yee dead come vnto iudgement 3. It warneth vs that wee honour the bodies of the Saints that we bury them honorably and that wee keepe cleane those places wherein the bodies of the Saints as it were brought a sleepe do lie hid vntill they shall bee raised vp by the trumpet of the Archangell What is the contrarie hereunto The errour of the Atheists who call death the last end of all things and the destruction of the whole man which was also the errour of the Sadduces who professed that there was no Resurrection of bodies and that there was a mortalitie of the Soules 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regeneration and transmigration of the soule from one bodie to another an errour of the Pythagoreans who affirme that Euphorbus was turned into Pythagoras and Homer into a Peacock The errour also of the Chiliasts who abusing that place Reuel chap. 20 ve 5. by which a certaine number for an indefinite is signified the time wherin we remaine now vnder the protection of Christ in his kingdome which is the church Imagin that Christ shal raign on the earth a thousād years together with the Saints in great delights exceeding pleasantnesse of bodie when on the other side the Scripture affirmeth that Christs kingdom shall be eternall and that there shall be no end to the blessednes of the elect nor to the torment of the reprobate 3. The errours of such as are curious whereof some dreame that the soules shall rise with the bodies as though man dyed wholy others as the Maniches that the soules shall put on new bodies in steede of the former by that meanes making a creation of new bodies not a resurrection of the same others also that the soules being separated from their bodies doe sleepe and shall bee raised vp with the bodies 4. The opinion of Hymenaeus and Philetus who not discerning the spirituall resurrection from the bodily said the resurrection was past alreadie a 2. Tim. 2 18 5. Their Errour who teach that by the resurrection bodies shall be essentially changed into the nature of spirits 6. The doating opinion of Origen who taught that an Ayrie or diuine bodie should rise againe but not a fleshie 7. The errour of the Mahumedists and Saracens who imagine that meates and drinke shall in verie great abundance be ministred to the blessed and that they shall haue plenteous exercise of carnall pleasure moreouer also that the bruit beasts shall bee raised from the dead The eight and
delectable because the elect shall enioy al their desires for whatsoeuer saith Bernard shall be delightfull will there bee present and there shall bee nothing to be wisht for that shall bee wanting there and they shall feele most excellent and sincere pleasure both in soule and bodie by the presence of Christ and dailie heholding of God Psal 16.11 Thou wilt shew me the path of life in thy presence is the fulnesse of ioy at thy right hand there are pleasures for euermore And 17.15 When I awake from the dead I shall bee satisfied with thine image For how great will the delight be in the beholding of that soueraigne good which is the storehouse of all good things and of all ioyes Hence proceedeth that eternall gladnesse or perpetuall and vnspeakable ioy which the holy Ghost shall stirre vp in the Elect and which none shall take from vs. Ioh. 16.22.5 A participation of Diuine nature that is not a powring out of the diuine essence but of diuine qualities into vs that is a cōmunication of Gods immortalitie glorie vertue wisdome iustice and image c 2 Pet. 14 which shall bee those white garments of the Saints the long white robes and garments of pure fine linnen and shining wherewith the elect shall be cloathed d Reue. 3.4.5 6.11 1.13 19.8 6. There shall be also a clarifying of bodies excellent beauty maiesty wherein they shall be made like to the glorious bodie of Christ Phil. 3.21 and the iust men shall shine as the sunne e Math. 13.43 and they shall glister as the brightnesse of the firmament Dan. 12 3. And they shall be as the Angels of God f Luk. 20 36 7 There shall be the Tryumph of the elect ouer the Diuel Death and Hel g Rom 16.20 Revel 20.10 14 Fellowship with al the blessed conuersation with the holy Angels perfect Loue of God and our neighbour Concord and exceeding quietnesse of all things for there they shall bee all of one minde because their will shal be none other but the will of God so that whatsoeuer they desire shal come to passe Melodie for there wee shall sing with quiers of Angels praising god without end for euer Last of all there shal be al the good gifts of body and soule such as neither the eye hath seene nor eare hath heard nor heart of man imagined 1 Cor. 2 9. who then would not desire to passe through thither with Christ by death Shall the glorie of euerlasting life be commune to all the elect after an equall measure No but as God bestoweth his gift on the elect in this life not alike vnequally so wil he crowne those gifts of his in the elect with an vnequal measure of glory in heauen For that saying of Christ is proper to the Apostles Ye shall sit iudging the twelue tribes of Israel Mat 19 28. And Paule doubteth not but that there is a peculier crowne laide vp in store for him according to the proportion of his labours 1. Thes 2.19 and so Dan. 12.3 The wise saith he shall shine as the brightnesse of the firmament and they that turne many to righteousnesse shall shine as the starres for euer and euer And the Scripture doth not onely promise life eternall to the faithfull but in the same a speciall reward to euerie of them a Math 19 29 2 Tim. 4.8 This is probably perceiued by the reason of the contrary b Math 11 22.24 Hither may bee also alluded that saying of Paule 1 Cor. 15 41 For one starre differeth from another starre in glorie When shall eternall life take beginning It is begun in the minds of the faithfull in this life already when the holy spirite by the preaching of the worde doth endue their mindes with the true knowledge of God and bendeth their will to a readie obedience of his commandements yea they feele an earnest peny therof haue a most true tast of it Eph. 1.4 whence floweth that hope which cannot faile the faithfull Ro 5.2.5 We greatly reioyce vnder the hope of the glorie of God And hope maketh not ashamed Finally we haue passed alreadie from death to life by faith in Christ c Ioh 5.24 1 Ioh. 3.14 because what we possesse through hope we know shal be as certainly as if it were in verie deed already bestowed on vs. Yet shal we attaine the full possession consummation therof afterward in the time that God hath ordained in which after the number of those that shal be saued is fulfilled Christ our redeemer will appeare vnto vs from heauen Doe the soules of the godly already separated from their bodies enioy a perfect and absolute happinesse It is sufficient for vs to knowe that presently after the departure from the bodie the spirit returneth vnto God which gaue it Eccl. 12.7 and after the dissolution or vncoupling of the soule from the bodie it is with Christ d Phil. 1.23 In Paradise e Luk. 23.43 in peace f wisd 3.3 in rest g Heb 4.11 in comfort h Luk. 16.25 in refreshing or ease i Wisd 4.7 in securitie k Ioh. 11.15 18 in the hand of God that no anguish at all may touch it so much as slightly l Wisd 3.1 in glorifying of the name of God Yet because they looke for a resurrection of their bodies a most plentifull fruition of all good things which God hath promised to all that loue him they cannot be said to bee in a perfect absolute but in an vnperfect happines 2 Tim 4 8. There is a crowne of righteousnes laid vp for me which the Lord the righteous Iudge shall giue me at that daie not to me only but vnto all them also that loue that his glorious appearing And Reue. 6.9 I saw vnder the Altar the soules of thē that were killed for the word of God they cryed with a loud voice saying How long Lord which are holy true doest not thou iudge auenge our bloud on thē that dwell on the earth Then long white robes were deliuered vnto euery one it was said vnto them that they should rest for a little vntil their fellow seruāts their brethren that should be killed euen as they were were fulfilled On the contrary 2. Pet. 2.9 saith that the vniust are so punished either with the losse of this life or with other punishments as that they are neuerthelesse reserued against the day of iudgement to be tormented with far sharper torments namely eternall punishments both in body soule What is the place of eternall life Not this earth or aerie or Elementarie Region which as yet death horror and sinne the power of darknesse and wicked spirits doe inhabit a Iob. 10.22 Eph. 6.12 2 8 and which at length shall be dissolued b 2 pet 3.10 But the heauen of heauens or the highest heauen whereinto Christ as he was man ascended being made higher then the
visible heauens c Heb. 7.262 or that third heauen into which Paule was rapt which by Interpretation he calleth Paradise 2. Cor. 12.2.4 But after the Iudgement restoring of all things eternall life or the seate and place of the blessed shall bee not onely in the heauens but in the earth also For wee looke for new heauens and a new earth according to his promise wherein dwelleth righteousnesse that is which are the mansion place of the righteous Isa 65.16 2. Pet. 3.13 Reuel 21.1 What is the end of eternall life 1. That God may make good in very deede and fact his grace toward the elect 2. That the godly may enioy the fruite of Christs death and passion 3. That they may receiue rewardes meete for their labours d Tim 4.2 4. That they may acknowledge Gods bottomelesse mercie That they may see him for euer which is the end of all their desires and that they may praise him continually without tediousnesse VVhat are the effectes of eternall life 1. Our being like vnto the Angels that is not as touching the substance but as concerning the proper conditions of this life a Math. 22 30 2. Our participation of the dignitie of the man Christ for theÌ„ hee will make vs verily Kings Priests and Prophets with himselfe b rev 1 6 but with this condition that himselfe be vnspeakeablie aboue all in dignitie What is the vse of the Doctrine of life eternall 1. It is a comfort in calamities and iniuries whereunto we are subiect in this life 2 It mitigateth the sorrow which we take for them that are dead 3 It lesseneth the feare of death when wee beleeue that a better life shall follow after this death and when we thinke vpon that saying Reuel 14.13 Blessed are they that dye in the Lord. 4 It maketh vs earnest and cheerefull to performe our duetie to God and charitie to our neighbors with whome we shall haue a perpetuall conuersation hereafter in heauen What are the Opinions disagreeing thereunto 1 The absurd opinions of Democritus Epicurus Plinie Galene and others who iest at the question of eternall life and think that all parts perish with the bodie 2 The curious questions and determinations of the Papists concerning the degrees of the Saints in eternall life as of a thirtieth folde pofite to maried folke that liue chastly to them that keepe themselues widowes sixtiefold and to Virgins a hundreth folde to be recompensed And of them also who before the time desire to know what is done in heauen and take no care which way to goe to heauen 4 The opinions of some Fathers as Irenaus Tertullian and others who did not thinke that the soules of the godly went vnto heauen vntill after the resurrection but were in a temporary store-house receptacle or Region though not in an heauenly one yet in an higher then hell where they might haue a refreshing euen vntill the resurrection The errour of Pope Iohn the twentieth who thought that foules did not see God face to face vntill the last day of resurrection 6 Especially eternall death doth directly thwart eternall life and so likewise doth lamentation feare crying out mourning colde wearinesse sleepe sicknesse death hunger thirst pouertie the snares and temptations of Sathan torment feare of hell c. The fortieth common place Of eternall Death From whence is death deriued MAny take it in a good sense to be deriued from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken vpward vnto God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider diligently those things which are aboue because it brings vs back againe to God It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an entrance into eternall life In Latine Death seemeth to bee deriued from tarrying because death tarrieth or stayeth for vs and it commeth stealing on vs with a still foote or because it esteemeth the condition of none How manifold is death Fourefolde 1. A corporall death which is also called temporarie and it is either naturall or accidentall and it is either violent or a voluntarie separation of the soule from the bodie common both to the good and bad inflicted on all through the malice of Sathan by the iust iudgement of God for the sinne of Adam a Gen. 2 17 Ioh. 8.44 Ro 5.12.17 6.23 1 Co. 15.21 Heb 9.27 and it is called by Iohn the first death in respect of the wicked Reu. 20 14. And surely the godly doe not escape it likewise albeit their sinnes be forgiuen them 1. That thereby they might learne to hate sinne 2. That they might acknowledge the seueritie of Gods anger for sinne 3. That they might lay away the remnants of sinne togither with the miseries that cleaue vnto them by reason of sinne 4. That they might try the power of God in raising the deade and so their death and infirmitie might serue for their owne good and for Gods glorie And for that respect should it be desired of them after the example of Paule I desire to be dissolued Phil. 1.23 Not for that they are wearie of life or for their ownselues because this desire is contrarie to naturall reason but for another end namely because it is a deliuerance from sinne wholy as also from the miseries of this life and a passage vnto the bright presence of God a returning and remoouing from banishment not vnto a ruinous but vnto a new and most delectable dwelling a 2. Co. 5. â—0 Because it is an aduantage b Phil. 1.12 a passage to the father c Ioh. 5.24 13 1. and therefore not to be feared because Christ hath ouercome it d Ose 13 14 and it is such vnto vs as he hath made it e He. 2 4.3 and the verie hower thereof is appointed vnto euery one by God but it should bee desired by the desire of faith yet so that we continue in this earthly house as long as it shall seeme good to the Lord for the godly do rather wish to liue vnto the glorie of Christ then for their own benefite 2 A spirituall death and it is either of beleeuers or vnbeleeuers and that of the beleeuers is threefolde 1. Of sinne as concerning the strength that is the force or life of sinne which is called mortification Rom. 6.2.8 Wee are deade vnto sinne in the datiue case how shall wee liue yet therein 2. Of the Law but in part as farre as the Law is the power of sinne 1. Because it accounteth them which are in Christ guiltie no more 2. Neither doth it prouoke men to sinne Rom. 7.4 Yee are deade to the Law by the bodie of Christ And Gal. 2 16 19. I am dead to the law that I may liue vnto God for Christ maketh vs dead to the Lawe because by iustifying vs hee taketh away those terrours of conscience which the Lawe doth cast into vs and by sanctifying vs hee maketh
worship of God c 2. Cor. 10.1 6 2 They differ in the proper end For the ende of the magistrate is that he may keepe the societie of men in peace and quietnesse instruct them by good lawes preserue and keepe safe the bodies and goods of his Citizens and maintaine and defend their liues namely so farre forth as they are inhabitants of this world doe liue vpon this earth a Rom. 13.2.5 1 Tim 2 2 albeit euen by him God will haue that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Religion to be preserued as 2. Chron. 15.13 King Asa made a law on this manner If any man seeke not the Lord God of Israell let him die But the direct end of the Pastors is that they may build vp gouerne instruct and teach the consciences of the Citizens of the Church by the word of God so farre forth as they are freemen of the kingdome of heauen and are in time to be gathered together in heauen b Eph. 1◠8 Phil. 3.20 Coloss 3.2.3 whence it is that the Ecclesiasticall authoritie is called Ius poli or the law of heauen and the ciuill authoritie is called Ius Soli or the lawe of the land or soyle 3 They differ in forme for ciuill authoritie for the most part is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Arbitrarie and therefore Praetory or Dictatory consting in the pleasure of those vpon whom it is bestowed for they haue power of life and death and authoritie to make lawes But the gouernment Ecclesiasticall is onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministratorie bounded within certaine limits and lawes by God himselfe the onele lawgiuer For the Church hath receiued lawes of beleeuing but she makes no lawes neyther can she alter those lawes she hath but must preserue and keepe them and hath no power but as a Deputie or Vicegerent and that at the wil of the Lord and doth onely as an Eccho resound and deliuer that vnto others which it hath heard God speaking in the scriptures a Malach. 2 6.7 Ezech. 3.17 Ier. 23.28 Mat. 28.20 4 They differ in the manner both of their iudgement and execution For the Magistrate iudgeth according to the lawes of man made by himselfe he himselfe weaueth the iudgement webb he condemneth the offender against his will yea though he denie that fact yet by the mouth of witnesses he condemneth him as truly guiltie b Deut 19 15. Mat. 18.16 But the Ecclesiasticall authoritie iudgeth onely according to the written word of God it weaueth not the webb of iudgement but summarily knoweth the whole matter through Charitie and by the mouth of the sinner himselfe and then when he hath confessed the matter then doth he know him as guiltie and exhorteth him to repentance c Mat. 15.25 16 1 Cor 5.4.5 2 Cor. 2.7 7.11 Moreouer the ciuill authoritie executeth iudgement with the carnall sword with fine with imprisonment marshall force with death it selfe the Ecclesiasticall gouernment executeth her decrees with the sword of the spirit that is the word of God namely with censures reproofe suspension and lastly excommunication a 2 Thes 3 14 1 Tim. 1.20 For that the Apostles did sometimes vse corporall punishment b Act. 5.5 13.11 it was a matter extraordinarie when the Magistrate was a wicked man So that the one doth not take away the other but establisheth it Of how many sorts is the Ecclesiasticall authoritie or gouernment Of three sorts the authoritie of Ministerie of Order and of Reproofe or Ecclesiasticall gouernment whereof hereafter in his proper place What is the power of Ministerie It is the authoritie or power of teaching in the Church not euerie thing but that alone which the Lord hath prescribed by his Prophets and Apostles and of administring those Sacraments which he hath instituted according to his ordinance and of blessing of mariages according to the perpetuall vse of the Church which power doth belong onely to the Pastors though oftentimes Deacons in these things haue supplied the Pastors roomes And this is that that is specially meant by the termes of the keyes and of opening and shutting c Mat. 16.19 And it is the former part of the keys for the later part belongeth vnto the discipline of excommunication What is the first part of these keyes Nothing else but the preaching of the Gospell committed vnto the ministers wherby is pronounced vnto the beleeuers free remission of sinnes through Christ and to the vnbeleeuers is denounced the reteining of their sinnes For that which Christ said vnto Peter Math. 16.19 I will giue thee the keyes of the kingdome of heauen whatsoeuer thou shalt binde or loose vpon earth shall bee ratified in heauen Saint Iohn thus properly expoundeth it Iohn 20.23 Receiue the holy Ghost whose sinnes ye remit they shall be remitted and whose sinnes yee retayne they shall be retayned in heauen How many Keyes are there Although there be but one ministerie of the word wherby sins are loosed and bound and therefore there is but one key to open and shut the kingdome of heauen yet notwithstanding in regard of the diuers obiects and effects the Key is accompted to be two fold one loosing or opening the other binding or shutting inasmuch as the same Gospell is the power of God to saluation to euery one that beleeueth Ro. 1.16 the sauour of death vnto death to euery one that doth not beleeue 2. Cor. 2.16 The loosing key is that part of the ministerie whereby remission of sinnes or absolution from sinnes in the name of Christ is pronounced vnto the beleeuers according to the word of God sometime publikely and sometime priuatly And so heauen is opened and the beleeuer is loosed and set at liberty by the preaching of the gospell from the bonds of sinne which hold vs in captiuity yea from death and euerlasting damnation and is declared to be an heire of life eternall a Luk. 1.77 Act. 2.38 Ioh. 20.23 The binding key is the other part of the Ministerie whereby the retention of their sinnes is denounced vnto the vnbeleeuers and disobedient and so heauen is shut vnto them they are bound that is they remaine captiued in the chaines of sinne and are adiudged vnto death and damnation vnlesse Repentance follow And those keyes are of such weight and efficacy that whatsoeuer is opened or remitted and likewse whatsoeuer is shut or retained in earth by the preaching of the Gospell is said also to be opened loosed and remitted and contrarily to be shut bound and reteyned in heauen according to that Luke 10.16 He that heareth you heareth me he that despiseth you despiseth me And Ioh. 7.18.36 Hee that beleeueth shall be saued he that beleeueth not is alreadie condemned So that indeed the key of the ministerie is but one but in vse double But he that beleeueth the gospell by the power of the holy ghost bringeth also faith which is as it were another key of the kingdome of heauen Whereon
seauen times in Iordan k 2 King 5 10 the washing away of sinne or of the spirituall leprosie by the bloud of Christ l 1 Ioh. 1.7 7. The touching of Esaies mouth with a burning coale which one of the Seraphins had taken with the tongues from the Altar that the Prophet was to be purged with the signe of the holie Ghost and the word of the Lord must bee put in his mouthm. 8. Ezechiell eating the booke did foresignifie that the Oracles of God must bee hid in the bottome of our heartsn. As afterward the medicinable annointing yet not without a miracle by the Apostles and other Saints in the Primitiue Church for to heale the sick together with prayers vsed sometimes by faith o testifying the presence and healthfull working of the spirit whereby God doth heale vs. The p man borne blinde whose eyes Christ did annoint with clay and washing them in the poole of Siloah had his sight restored p signifying that the eyes of our minds are to be inlightned with the light of Christ And such like which because they were inioyned and granted to some fewe onely and for a time are rather to be called mysticall actions then Sacraments For in Sacraments the signe doth represent that which God doth in trueth offer and faith receiue But in types things to come or past alreadie are shadowed out and as it were painted out before our eyes in a table Wherein do Sacrifices and Sacraments both agree and differ 1. They have this common to them both that they are ordained of God and had a Symbolicall signification for the killing of a beast doth signifie that the nature of man is become like the nature of the beast through sin q Psal 49.10 21 and guiltie of death neither could be deliuered from death but by a sacrifice Againe the offering of the beast vpon the Altar signified that Christ the true Sacrifice should be offered vpon the alter of the Crosse for our sins 2. They differ also in the end or in the respect of the thing receiued of the thing giuen For the purpose of the Sacrament is not that we should offer any thing to God but that something be offered to vs and that we should receiue somthing from God But the intent of a Sacrifice is that wee should giue something to God or offer something according to his owne appointment Whereupon they are called oblations Further there were two kinds in the manner of Sacrificing a Heb. 5.18 5 1. Gifts They were oblations of things without life q Psal 49.10 21 as of fine flowre b Levit. 2 cakes first fruites tythes which must be distinguished from the oblations or consecrations of the firstborne wherof Exod 13.12 22.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Oblations which were sacrifices of beasts which were slaine from among the heards as an oxe or a calfe from the flock of sheepe or of goates as a Ramme a Gote a Kid or else of birds as Turtles young Pigeons Sparrowes d Leuit. 1.3.14 Now although some of the legall Sacraments were in their kinde also externall sacrifices as the Paschall Lambe which by name is termed an Oblation Yet we may not iudge so of the Sacraments of the Christian Church because that only that most perfect sacrifice of Christ hath abrogated all externall Sacrifyces Againe Sacraments differ from sacrifices in the externall form or action for certaine sacrifices were burnt with fire either wholy and that either vpon the Altar as the holocaust or whole burnt offering or without the campe or citie e Leuit. 16.5 or else in part and were properly called Sacrifices whereof some part went to the Priests with the vse of fire added to note out the puritie of Christs Sacrifices and that eternall spirit by whom hee was offered to God f Heb. 9.14 As for those which were either eaten or imprinted and applyed to the bodie they were Sacraments so properly called Therefore an Altar was appointed to the Sacrifices but not for the Sacraments which are eaten at a table Whereupon the Apostle 1. Cor. 10.2 saith Ye cannot bee partakers of the table of the Lord and of the table of the Diuels Whereby it is apparant that altars were vnknowne to those antient Churches For that Heb. 13 10. we haue an Altar signifies not a materiall Altar but figuratiuely Christ Againe Sacrifices were some propitiatorie which were made either for the high Priests sin or the whole peoples or the Princes g Leuit. 4.13 22.27 or else for some fault h Exod. 28.41 et 29.1 Leuit. 8.2 1 Leuit. 3.1 et 7.11.6 And they were a type of the true propitiatorie and expiatorie sacrifice of Christ for our sins before God Some were for Consecration or perfection whereby the Priests were consecrated 1. Othersome were for thanksgiuing as the sacrifice of Peace-offerings or of health whose kinds were gratulatorie votarie voluntarie Therefore the Sacraments being lawfully vsed with prayers and thanksgiuing in some sort may bee called Sacrifices but Eucharisticall only that is for thanksgiuing not expiatorie or to satisfie for sin vnbloudie of which sort there remains none now to be offered because now there remaines no more remission of sins but that only sacrifice which is alreadie offered must be laid hold on by faith k Heb. 10.18 But yet the Apostle saith Heb. 13.15 that there be left vnto vs two kinds of Eucharisticall Sacrifices namely the one of praise or thanksgiuing the other of liberalitie or cōmunion wherwith God is well pleased as it were with the fruits of Christ dwelling in vs by faith To which hee addeth the Sacrificing of a mans selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in a borrowed speach he calleth a liuing Sacrifice holy acceptable to God and our reasonable that is spirituall worship l Rom. 12.1 As also the sacrifice of Martyrdome and Sacrifices of faith and of good workes and of preaching the Gospell m Phil. 2.17 4.18 1 pet 2.5 so farre as with the spirituall sword thereof men are sacrificed and consecrated vnto God n Rom. 15.16 And yet although in the holy workes of Christians as in giuing of almes and such like there is some outwarde thing yet they are called Sacrifices not by reason of that which is externall but for the inward affection of the minde and therefore they are not called externall but spirituall Sacrifices by meanes whereof all the faithfull are called Priests a 1 Pet. 2.5 Whether is Christ now to bee Sacrificed that his Sacrifice once made vpon the Crosse might be applied vnto vs No in no case 1. For the explication of the Sacrifice inferres the Sacrifice made before Now it is most contrarie that the same should bee both done alreadie and also should bee done hereafter 2. By the like reason Christ should take our flesh againe dye againe and rise againe that the fruit of his incarnation death and
repentance c Marc. 1.4 whilest he taught these whom hee was about to baptise out of which places the Anabaptists impugne childrens baptisme it is not precisely to be tyed to the order of words but to be distinctly applied to those which may be taught or their children which are strangers from the couenant who must be first instructed before they be baptised but it is to be applied otherwise to children that are within the couenant who though they cannot heare the Gospell yet can and ought to be baptised for that they are both borne in and belong vnto the Church before they can be taught and then it is time enough to teach them when they are capable of learning howbeit in the Church of God the word is not there separated from childrens baptisme Likewise also this He that beleeueth is baptised shall be saued but he that beleeueth not although hee be baptised shall be condemned belongeth not to the children of the faithfull but to those whiche may heare the Gospell As likewise that of the Apostle 2. Thess 3 10. He that laboureth not let him not eate which being spoken vnto men of yeares ought not to bee inferred vpon all indifferently Nor followeth it simply that because all beleeuers are to be baptised therfore all that are baptised ought to beleeue or because a vniuersall affimatiue is not simply conuerted neyther are these termes conuertible to be baptised and beleeuing but to bee baptised and to be acknowledged for the members of the Church 8 For that Paule 1. Cor. 10.2 witnesseth that all the Israelites which passed through the red sea were baptised among whom seeing no doubt there were many children among so many thousands no doubt they likewise receiued the type and figure of our baptisme It is therefore false which our aduersaries obiect that no place of Scripture testifieth the baptism of Infants Likewise though we read not that the Apostles baptised any Infants by name yet they baptised whole families whereof children are not the smallest portion a Act. 16.15 18 8. 1 Cor. 1.6 neither need we to vse figures when the words are plaine Neyther can there from these speeches be collected any reason of such a Synecdoche by which wee must vnderstand portions of yeares onely and exclude children 9 Because ancient writers testifie that the custome of baptising children hath continued from the verie Apostles times till now Origen faith In 6. ad ad Rom. de Peccatorum meritis et remis l. 3 c. 6. et Contra Donat l. 4. c. 13 The Church receiued a tradition from the Apostles to giue baptisme euen to Infantes And Augustine saith of the baptisme of children That which the Vniuersall Church holdeth and vvas neuer decreed by Councils but alwaies hath beene helde it may be verse vvell beleeued that it was deliuered no otherwise but by Apostolicke authoritie Therefore it is false which the Papistes saie That Baptisme of children proceeded not so much from any apparant commaundement of the scripture or from example as from the decree of the Church Then because to whomsoeuer the promise appertaineth to them also belongeth the signe as therefore Baptisme is bestowed vpon Infants is likewise the Supper of the Lord to be administred vnto them Certaine of the fathers haue thought so as Cyprian serm 5. de lapsis and Augustin lib. de Eccle. dogmat c. 52. being mooued by these words Iohn 6.53 Except ye shall eate the flesh of the sonne of man and drinke his bloud you shall haue no life in you But we denie the consequent For this place speaketh not of a sacramentall eating but of a spiritual eating or of faith by which the faithfull are quickened which are annexed vnto Christ who offered his bodie and shed his bloud for vs. And by this meanes the flesh of Christ is made vnto vs meat indeed and his bloud drink indeed Secondly that To whomsoeuer the promise appertaineth to them also belongeth the signe is true but according to the diuine determination appropriated to euerie sacrament to wit so that the Sacrament of Ingrafting be bestowed aswell vpon Infants as those of yeares but vpon male children onely that not before the eight day in the old Testament but in the new both to the male and female without any prefixed time But the Sacrament of nourishment to them of yeares onely and that for a certaine peculiar end and the diuersitie of the circumstance of the action So the Eucharist hath his proper end that the death of the Lord should bee declared in the publicke congregation in the vsing thereof It is also commaunded that euery one which commeth to the Lords Supper should examine himselfe yea and peculiar actions belong to the externall rite to wit to eate and to drinke which are not fit for little children So vnder the old Testament circumcision was appointed for infants but the Passouer to them onely which by reason of their age were able to aske of the signification thereof a Exod. 12 62 Heereupon came those vulgar verses Ebrius infamis erroneus atque furentes Cum pueris Domini non debent sumere corpus To drunkards and thinfamous sort to men misled and mad To children Christs body to giue it were an action bad Why would Christ be baptised at the age of thirtie yeares Luke 3.23 seeing he needed neither remission of sinnes nor regeneration Christ himselfe answereth it at what time Iohn refused to baptise him Mat. 3.15 Let it be so now for so it behooueth vs to fulfill all righteousnesse Which is to be vnderstood distributiuely to wit thou in thy office and I in mine But whereas he would at that time be subiect to that Ministerie he did it for diuers causes First to shew that he did approoue of the doctrine baptisme and ministerie of Iohn and commend vnto vs the vse of the Sacraments by his owne example Secondly that he might sanctifie in his owne bodie our baptisme hauing the same common with vs as a most firme bond of vnion and fellowship which he vouchsafed to enter with vs at a time most fit namely whē he would giue a beginning to his own preaching to the new Testament And also to testifie that the same things are inuisibly in our baptisme which were visibly in his whē the heauens were opened the spirit of God came downe Thirdly to signifye that he was therfore sent to be baptised namely to be drenched in death and to wash away our sinnes with his bloud Luke 12.50 I must be baptised with another baptisme and how am I grieued till it be perfected Fourthly that the truth might answere the type or figure for as when the high Priest was consecrated first his whole bodie was washed with water then he was set before the people clothed with the priestly garments and then the trumpets sounded whilest oyle was powred vpon his head b Exod. 29 4.5.6 Num. 10.3 which was also done at the kings Installing
In former times for that many beginners in religion came to the Church from the heathen and desired to be partakers of baptisme there were certain daies apointed for them namely Easter VVhitsonday which were therefore called the daies of baptisme and diuers other daies which customes by degree grew to this habit that because in their baptisme they had new garmeÌ„ts that such did alwaies appeare in new garments hence came the white shirt which Infants weare in baptisme not onely vnprofitably but superstitiously also But although there were a certaine day appointed for circumcision yet seeing we are not tyed to any certaine dayes neither infants nor they which are of more yeares they may be baptised at any time when the assemblies come together to the hearing of Gods word and publike prayers so it be done after Christ his institution holily comelily and orderly a 1 Cor. 14 40 least one day should seeme better than an other for the exercises of baptisme Galat 4.10 Ye obserue daies and monethes and times and yeares I feare least I haue taken paynes amongst you in vaine Is it lawfull to rebaptise If any man haue beene baptised onely in the name of GOD in generall not vnfolding the persons or omitting any one or by those heretickes who deliuer not the true doctrine touching the Trinitie as the Marcionites Arrians and such like if such a one should be againe rightly baptised seeing the forme of Christs baptisme was not obserued before heare should be no Ilteration of baptisme but he should be baptised with Christs true baptisme who had not beene baptised according to Christs institution as is decreed in the Nicene Councill chap. 19. But if baptisme haue beene rightly administred according to Christes institution it may not bee iterated first because there is no commaundement for the reiterating of it as there is of the Lords Supper As oft as yee shall receiue 1. Corinth 11.26 Neyther do wee read that it hath beene iterated Like as circumcision in times past was not to bee iterated in whose place Baptisme succeeded And wee must iudge and censuâ—â— of Sacramentes according to the word of GOD. But on the contrarie part it is said Ephes 4.5 One Lord One faith One Baptisme 2 Because the lawfull Inuocation of God being once performed in spirit and truth ought neuer after to be accounted frustrate 3 Because Baptisme is the Sacrament of regeneration it is sufficient to be once regenerated and ingraffed into the Church or Kingdome of God for euen as he which is once carnally borne cannot be borne againe so in like manner hee which is once spiritually borne of God cannot be borne againe Aug. As carnall generation is one In Ioh. Tract 11.12 Euen so spiritual regeneration is but one So on the contrarie part The Sacrament of the Supper is therefore ofteÌ„ to be repeated in which we are nourished with the flesh and bloud of Christ because sustenance is often to be vsed yea and those whom God hath once chosen and adopted for his children he neuer forsaketh for his giftes are without repentance Rom. 11.29 And whosoeuer is once truly giueÌ„ vnto Christ althogh he sometimes slip out of the way shall neuer be cast forth Iohn 6 37. And the vnfaithfulnesse of men cannot euacuate the faith of God Rom. 3.3 But as concerning Apostates which vniuersally fall from faith It is impossible that they which once had beene enlightened or baptised that is to say which after Cathechisme haue professed Christianitie annexed vnto the Church by Baptisme If they fall that is into a vniuersal Apostacy from Christ That they should be renued to repentance therefore the grace of renotion cannot be sealed againe in them by the Sacrament of baptisme Hebr. 6.4.6 as Damascen and other fathers gather from hence 4 Because the signification force vse and fruite of Baptisme is not for any certaine moment or for the time past onely but belongeth also vnto the time to come and contineweth for the whole life of the man baptised a Rom. 6.7 et seq For that which Paule saith Rom. 3.25 that Christ is made vnto vs a Propitiator for the forgiuenesse of sinnes that were before is not spoken exciusiuely but it signifyeth that he is giuen of the father to miserâ—ble sinners which wounded with the sting of Conscience sigâ— for the Phisitian not to them which seeke libertie through â—mpâ—nitie And euen as Dauid had no need of a new circumcision after his fall but onely of a remembrance thereof to worke repentance so there is no neede to repeat baptisme to them which haue fallen after baptisme but a remembrance thereof vnto an earnest repentance because the baptisme of repentance once receiued for the forgiuenesse of sinnes doth continue a perpetuall testimonie and pledge of the couenant made with God and of that perpetuall washing which we haue in the bloud of Christ b Mar. 1.4 Luk. 3.3 And therefore it is often to be called to minde that by it the confidence of the forgiuenesse of our sinnes may be confirmed more and more in our mindes for the truthe of the promise once made continueth for euer whosoeuer shall beleeue and is baptised shall be saued Christ will be readie to receiue vs with stretched out armes when we returne and so he vseth the future tence Did Ierom say well that after the shipwracke of mans nature two beards of saluation were giuen vnto men baptisme and the first being lost Repentance As Lawyers say The sayings of Authors must be vnderstood with a corne of salt So verie well this ambiguous saying may be vsed against the Nouatians that after Baptisme Repentance is left for them which sorrow for their sinnes So Iohn called backe the young man which which was made a Captaine of theeues ¶ Euseb hist Eccle. l 3. c. 32 So he stirreth the Churches of Asia to repentance Apoc. 2.5.16 a Et. 3.3.19 And Paule doth call backe the Galathians fallen after Baptisme to the grace of the promise of Baptisme b Gal 3.27 euen as he doth the Corinthians c 1 Cor. 12 13. But it is an absurd sentence if it should bee vndestood that the first Table that is to say Baptisme or the grace and forgiuenesse of sinnes receiued in Baptisme may bee vtterly lost as the Papists would haue it but by sufficient contrition Auricular confession and proper satisfaction it may bee obtayned againe for on the contrarie part the couenant of God is perpetuall and immutable Esa 54 8.10 and Osee 2.19 I will marrie thee vnto mee for euer Whereof baptisme once receiued is a testimonie Is the vse of externall baptisme free or indifferent so that it may be vsed or else may be omitted securely and without hazard of saluation or is it necessarie It is necessarie to the Church of Christ and the Infantes of Christians ought to be baptised but after a sort because of the commaundement of God whilest the libertie thereof is granted
same as a Diuine seale vnto the beleeuers b Act. 2.38 Secondly it is a document of mortification and renewing of our nature which Christ witnesseth that he both doth and will effect in vs by his spirit which though it be imperfect in this life yet it effecteth so much that though sin dwell yet it raigneth not in vs but rather is daily mortified more and more by the grace of the same spirit c Eph. 5 26 Tit. 3.5 Rom. 7.10 The inner man is renewed daily 2. Cor. 4.16 Thirdly it is the badge of our vnion and societie with Christ that we may knowe that we are conioyned vnto him as members to the head and therefore that we are now made pertakers of his goods and shall at the length be made partakers of himselfe together with his inheritance 1. Cor. 12.13 Wee are baptized into one bodie and hereof Paul proueth that we are the sonnes of God because we haue put on Christ in Baptisme d Gal. 3.26 that is because that we are conioyned vnto Christ the sonne of God by the Testimonie of baptisme Forthly it is an instrument whereby the plentifull effusion of the holy spirit vpon vs is communicated with his gifts of faith hope and charite and other vertues Tit. 3.6 by the Bath and renewing of the holy spirit which hee hath powred vpon vs plentifully as Augustine saith wee are made by Baptisme the members of Christ and of his fulnesse we haue all receiued Iohn 1.16 Fiftly it admonisheth vs sith wee shall become like vnto the Image of the sonne of God who is our head both in bearing the Crosse in his death and buriall as also in his setting of vs free his resurrection and glorie to come a Rom. 8.29 Sixtly it stirreth vs vp to innocencie to charity towards the saints to perpetuall mortifying of our selues and repentance and to frame our liues to Gods glorie b Rom. 6.4 Seauenthly it serueth as a full perswasion and confirmation of our faith likewise a consolation in tentations and tryals for that it is a Testimonie that God is wel pleasedl with vs in his son into whom wee are ingrafted by baptisme whose merits and benefits doe all belong vnto vs in whom wee are adopted to be the sonnes of God and that the father will gouerne vs by his spirit deliuer vs from eternall death and giue vs eternall life in the end Are all these benefits receiued by baptisme equally by all those which receiue the same No for they are not alike for the ingrafting into Christ and the benefits which follow it are not bestowed vpon the reprobate although they be offered them when they are baptised For God calleth and iustifieth regenerateth and glorifieth effectually them whom he hath elected predestinated to these things Rom. 8.3 but the elect aswell Infants as they of yeares are equally incorporated into Christ either in or before baptisme and are endewed with the imputation of his righteousnesse forgiuenes of sinnes and the right of eternall life for they are all alike the sonnes of GOD but regeneration is not wrought alike in all nor are the gifts of the spirit Faith Hope and Charitie giuen alike vnto all or receiued alike of all but according to the pleasure of God as the parable of the Talents teacheth c Mat. 25 15 and Ephes 4 7. To euery one is giuen grace according to the measure of the gifts of Christ we doe see that the effectes of Regeneration are more and greater in some and in other some fewer and lesser What is the other end of Baptisme That it may serue for our confession before men and is as it were a millitarie signe or note whereby we professe openly before men and Angels that we are incorporated into the visible Church of God to serue therein vnder Christ namely whilest wee doe protest that we doe consent with all Christians in one the same worship of the true God the Father sonne and holy Ghost and in one and the same religion and that wee are strangers from all the sectes of the Gentiles which do not truely worshippe God as he hath manifested in his word which confession of ours belongeth vnto Gods glorie What is the effect of Baptisme The sealing of the wholsome gifts of Christ and of our righteousnesse before God and the stipulation of a good conscience with God on Gods part whilest hee offereth and promiseth free saluation through Christ and the conscience on the other side answering and receiuing through faith that promised grace whence ariseth tranquillitie of conscience before God in him whom hee accounteth reconciled vnto himselfe through the resurrection of Iesus Christ 1 Pet. 3.21 And lastly a sure hope of being receiued into the kingdome of heauen Doth sinne remaine or is it all washed away in Baptisme It remaineth in Act by reson of the state of nature if wee respect the disease or roote of sinne and the matter it selfe but it is taken away by reason of the state of the person as touching the gilt or forme which is not imputed vnto the faithfull for their is now no condemnation to them which are in Christ Iesu Rom. 8.1 that is all sinnes both originall and actuall are pardoned in baptisme b Ezech. 36 75 Zach. 13.1 Marc. 1 4 1 Cor. 6.11 Heb. 10.2 Rom. 11.1 Gloss ad Rō 6 Whence Ambrose saith The grace of God forgiueth all things freely in Baptisme yea concupiscence is taken away not that it should cease to be but that it should cease to hurt Secondly it is daily more and more mortified Non vt non sit sed vt non obsit till at length it bee vtterly extinguished and taken away in death They are therefore deceiued which thinke that wee are by baptisme restored in this life vnto the same righteousnesse puritie of nature which Adam had before his fall For sinne is left to continue and dwell in him still who hath yet obtained the remission of all his sins by baptisme d Rom. 7 17 18 Yet not to reigne but that he that is borne againe might afflict it as an Enemie ouercome and bound And as we read of Adonibezeck e Iudg. 1 6 ouercome by the Israelites he must cut off the hands and the feete of sin so mortifie it till it be quite dead Furthermore the punishment of hell is taken away together with the afflictions of this life though they abide awhile for our exercise and our greater glorie that sinne dwelling in vs may bee mortified and our faith and pietie exercised and encreased as it is said Iud. 3.1 These are the Nations which the Lord hath reserued that he might instruct Israell by them and that the members might not be vnlike their head whereunto they are incorporated Rom. 8.17 for we suffer with him that we may be together glorified with him VVhat is the right and lawfull vse of Baptisme If we referre it to those ends
meanes they might be brought back to a more high thought and vnderstanding neither doe we read that the Apostles obserued that washing of feete but that these parts of washing of feet in those hot countries wherein they goe not so well shod as wee appertained to women rather then to men 1. Tim. 5.9.10 VVho are the fellow helpers or administers or seruice able causes of the Supper of the Lord Only the ministers of the word lawfully called to whom the keyes of the Church are giuen whiles that they do rightly execute their office in the administration dispensation of the word of the holy Supper for no man taketh this honour vnto himsef 1 Cor. 3.9 â—â— 1 Math. 28.19 but he that is called of God as was Aaron Heb. 5.4 But the son of God who is present at hand with his Church not with a bodily presence but yet with a spiritual wholsom preseÌ„ce for vs as being the master of the feast doth so celebrate the same by the meanes of his ministers that he alone doth as truly exhibite vnto vs bread and drink of life that is to say himselfe to be enioyed by faith as he doth euidently exhibit vnto vs by the hand of his seruants the signes therof that is to say bread to be chewed in the mouth and wine to be drunk Ioh 6.51 the bread that I will giue is my flesh which I will giue for the life of the world For whom is the the Supper of the Lord instituted Ioh 16.7 Not for all confusedly mixt one with another without exception for Mat. 7.6 he forbiddeth that which is holy to be giuen to the profane to dogs and to strangers from Christ but to theÌ„ which are borne again of water of the spirit that is to the disciples of Christ a Math. 26 26. Luke 22.14 1 Cor. 11.23 because he promised to these only as also he doth giue the sustenance of his quickning flesh and of his bloud And the Sacrament doth belong vnto them to whom the promise doth belong from whence in time past they which were comming on and learned the Catechisme which were not yet baptized they which were accursed out of the Church and the penitentiaries the Sermon being ended were commanded to goe out the Deacon crying let the Catechumeni that is such as learned the Chatechisme and the excommunicated goe out from thence was said the Masse that is the dimission of the Catechumeni And the Grecians did say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say holy things for holy men like as Apulcius in his second booke doth report that the Priest was wont when he was about to begin the Sacrifices to say thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is who is here to whom answere was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it should be said honest good men when as the polluted and vnworthy went away Of how many parts doth the institution of the Lords Supper consist Of three 1. Of the institution of Christ whereby he ordained the outward matter of this Sacrament 2. Of his words both preceptiue and also determinatiue annexed to the institution wherby he doth declare the inward matter and forme moreouer the end 3. Both of a lawful administration also of the receiuing of the Lords Supper it selfe What did Christ when he instituted his Supper He sat downe at the table with the disciples but stoode not at the Altar because he instituted a holy banquet not a sacrifice b Mat. 26 20 Mark 14 18 Luk. 22.14 wherupon againe it ought not to be tearmed the Sacrament of the Altar but the Lords Supper or the Lords Table euen as it is named by Paule 1. Cor. 11. Moreouer hee tooke and instituted the matter namely outward signes two only no more nor fewer that is to say bread the cup or wine in the cup. In like manner he added thereunto holy ceremoniall actions For as he was about both signes 1. He gaue thanks to the Father 2 Hauing taken the bread he brake it 3. He gaue it to the Disciples so also he gaue the cup or wine Iâ— not the holy Supper a double Sacrament seing that the signe thereof is double No. 1. Because euery signe seuerally by it selfe is not a SacrameÌ„t but both of them ioyned together 2 Because amongest vs it is one banquet alone not diuers where notwithstanding many meats and drinkes are set on For those two signes doe declare one action of Christ that is to say our whole spirituall nourishment For that is said to be one not onely which is simple and indiuisible or continuall but that which is perfect that is one in perfection to whose integritie all things doe concurre which are required to the end of the same as one man consisting of the essentiall parts Therefore this Sacrament is many things materially but one thing formally and perfectly in as much as in them one refection is perfected saith Thomas Part. 3. qu. 73. Artic. 20. But why would Christ haue vs vse a twofold Signe That by distinct symboles or signes he might as it were set before our eyes and imprint in our mindes his cruell and bloudie death and truly note out both the giuing of his bodie seuerally and the shedding of his bloud out of his bodie for our sinnes For as Bellarmine doth confesse in his booke of the Sacrament of the Eucharist 4. booke chap. 22. The forme alone of bread doth not exactly represent Christ as dead vnlesse the bloud also be seene on the other part as shed and the forme of wine alone doth not sufficieÌ„tly represeÌ„t Christ as offered in sacrifice for bloud alone is not a sacrifice 2 Like as in this life as Augustine saith in the 26. Tractate vpon Iohn the whole refreshing or nourishing of bodies doth consist of meate which is a due nourishment and of drinke which is a moist nourishment so let vs know that Christ is set forth vnto vs in the Eucharist distinctly as meate and drinke neyther let vs thinke any thing to be wanting vnto vs which may appertaine to our whole spirituall sustenance or nourishment and so let vs by faith apply vnto our selues the bodie and bloud of Christ and the benefit obtained by the deliuerie of his bodie and shedding of his bloud and so as it were by faith let vs eate and drinke Christ himselfe whole Iohn 6.55 My flesh is meat indeed and my bloud is drinke indeed Therefote they doe scarce leaue vnto vs halfe full satisfaction for our sinnes but a lame or halfed matter of nourishment in Christ and do take away the integritie or perfection of this Sacrament whosoeuer doe sunder the cup from the Eucharisticall bread against the precept Math. 19.6 That which God hath coupled together let no man put asunder Whether therefore doe they sinne which take away the cup from the Eucharisticall bread Yea greatly because they goe from the ordinance of Christ and do
of God which especially shined to the church in the time of Christ when as the Gentiles imbraced the preaching of the gospel concerning which Heb 13 15. 6. 56. 66 Let vs by Christ himselfe offer to God the sacrifice of praise 13 And whereas Daniell 12.11 saith that in the last times Antichrist raging a docilie sacrifice shal be offered that is to be meant either of the daily legall sacrifice which was interrupted in the time of Antiochus and afterwarde quite taken away in the destruction of Ierusalem as Chrisostome will haue it in the oration against the Iewes or metaphoricallie of the worship of God prescribed out of his worde to be taken away Antichrist possessing the worlde as Hierom will haue it vpon Daniel Chap. 12. 14 But although Melchisedech was a figure of Christ yet not in regarde of outward sacrifice whereof there is no mention made Gen. 14.18.19.20 neither in all that comparison of Christ with Melchisidech which the Apostle doth vnfold most accurately Heb. 7. But 1. because Melchisedech was a King and also a priest 2 Because the same Melchisedech as a Priest blessed AbrahaÌ„ that is he prayed for the grace and fauour of God to him saying blessed art thou Abraham of God most high 3 Because he is set forth vnto vs in the scripture without genealogy as though he were eternal 4 It is gathered that he was more excellent then Abraham his posterity by that that Abraham offered tithes vnto him Notwithstanding that we may graunt which is not spoken that Melchesedech before he entertained Abraham with a banquet returning with his seruants from the conquest tooke parte of the bread and of the wine and sacrificed that is oblation being made gaue thanks to God for the victorie and for the wholesome vse of bodily foode and for all other benifites which was the custome of the holy fathers and which also went forward from them to the Gentiles as Atheneus doth praise Homer because he describeth the Grecian Princes neuer to sit downe at the table or to depart without Sacrifice and praiers it doth not therefore follow that that thanksgiuing was a Sacrifice applyed for Abraham and his companie that it might merit for them remission of sins So in the Lords Supper there is made a most holy Sacrifice that is the bodie and bloud of the Lord being tasted wee giue thanks for spirituall nourishment and for so great victorie whereby Christ hath ouercome sinne and death for vs and hath made his conquest common vnto vs but this thanksgiuing doth not deserue for our selues or others remission of sins It doth much lesse follow that Christ in the Supper offered himselfe to God in the forme of bread and wine but onely in an argument Allegoricall it followeth that the bread and wine offered of Abraham were types of Christ who offereth himselfe to vs in the Supper to be receiued by a true faith In which sense the Fathers doe apply the type of Melchisedech to the Supper of the Lord. Which thing Lombard doth inough declare Melchisedech shewed the rite of this Sacrament b 4. Sentence distinct 8 when as he offered bread and wine to Abraham Lastly wheras the ancient fathers doe euerie where call the Eucharist a sacrifice they do it 1. For the blessing of the signes 2. Because in this mystery there is a commemoration of that onely sacrifice which was made for vs vpon the crosse and a certaine representation of it vnder the image of the Sacrament 3. Because it is an Eucharisticall sacrifice by reason of the solemne profession of faith praiers and especially of a peculiar giuing of thanks 4. Because in it we consecrate our selues wholy vnto God Ro. 12.2 5. Because in old time it was a custome that when the holy Supper was celebrated the faithfull did offer almes wherewith they might helpe the needie brethren which also is a kind of spirituall Sacrifice a Heb. 13.16 Distinct 2 Lombard saith Christ died once vpon the crosse and there Sacrificed in himselfe but he is daily offered in the Sacrament because in the Sacrament there is a remembrance of that which was done once b 4. senten And Distinct 13. It is called a Sacrifice as it were a holie thing done because by a mysticall prayer it is consecrated for vs in remembrance of the Lords passion Because in the celebration of Mysteries there hath beene alwaies a threefold oblatiâ—n obserued in the Christian Church one meere spirituall whereby euery one doth present himselfe before God with a contrite heart and endued with faith another visible euery one bringing something least he should appeare before God emptie Ex. 23.15 The third both of the bodie and of the bloud of the Lord himselfe whether are both the latter iustly taken away by our Churches Yea rather neither of both if they be rightly vnderstood is taken away but rather renued For although now almes are bestowed not as in times past whereby both the common feasts which they did call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loue feasts were furnished and also the ministers and the poore were helped and which serued for other necessarie vses of the Church which were wont to be laid either vpon a table or a cupbord made for that purpose which in the Canons which they call the Apostles Canons Canon 3. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an Altar and by solemne prayer vnto God consecrated to holy vses the bread wine first of al being set apart which they did blesse seuerally to the vse of the Sacrament yet notwithstanding the loue feast being now taken away according to the Precept of Paul If any man be hungry let him eate at home not in the Church 1. Cor. 11.34 and so by little and little things being so ordained in the Christian Church that wee neede not labour to seke goods wherewith Ecclesiasticall persons are nourished but rather wee must bee carefull that the wealth wherewith they do abound be bestowed in good vses It was not needefull to retaine in our Churches these kinds of offerings prescribed by no lawe in the word of God but it is better to take heede by what means both iust stipeÌ„ds may be paid to the ministers of the word and also that the poore of euery place may be prouided for and also that an eye may be had to setting vp of schools and to nourishing of poore schollers to maintaine the buildings of Churches neither yet is the collection of priuate almes therefore to be neglected Therefore the offering of the vnbloudie sacrifyce doth remaine among vs sound whether you regard the blessing it selfe of the signes that is the rehearsing and explication of the Lords institution ioyned with prayers wherby after a sort the passion it selfe of the sonne as Cyprian speaketh is offered to God the Father and the whole Church shewing the death of Christ after a sort doth sacrifice and vowe it selfe to God whether by name of a sacrifice you
the grounds of Doctrines or of the Articles of faith and of the commandements of God alwaies to be taken without figures altogether as the words doe sound No seeing that there is no lesse certaintie in a figuratiue speech which may bee applyed to the nature of the thing concerning which it is spoken then in a proper Like as the first promise of the Gospell was published by God in a figuratiue speach The seede of the woman shall breake the Serpents head Gen. 3.15 which Iohn declareth in a proper speach 1. Epistle chap. 3. verse 8. The sonne of God appeared that hee might dissolue the works of the Diuell And the first chapter of Iohn is the ground of Doctrine concerning the person of Christ and yet in it are figuratiue speeches Verse 4. 5. That light was the light of men And that light shineth in the darkensse and the darkenesse comprehended it not But is it not absurd that Christ spake tropically and therefore enigmatically that is obscurely or doubtfully in the institution of his supper with the Disciples which were rude and simple In no wise for the thing it selfe sheweth that that Metonymicall speech was not enigmaticall doubtfull or darke to the Disciples for vnlesse it had come into their minde that bread was called of the Lord his bodie because it was a signe thereof doubtlesse they had beene troubled at so prodigious a thing as followeth vpon the proper and literall sense of the words And that so much the more because almost at the same time they could not vnderstand farre more easie things a Iohn 14.8 16.17 a seeing therefore they are not trobled with these words it is plain that they vnderstood those things Metonymically after the mnaner of the Scripture Especially as a little before they had eaten the Lambe which in the same sense is called Pascha that is the Passeouer Exod. 12.27 Which is the other part of words of Christ concerning the bread Which is giuen for you In Luke 22.19 or VVhich is broken for you in Paule 1. Cor. 11.24 For in Mathew and Marke this part is wanting the subiect of which member is not bread but bodie expressed in the Pronoune Relatiue which And the Attribute VVhich is giuen or deliuered for you namely vnto death or is broken that is Esay being interpreter Chap. 53.10 He is broken with sorrowes or is crucified and killed VVhat is signified in this proposition 1 The mysticall bodie of Christ is not signified for the mysticall bodie of Christ which is the Church is not giuen or deliuered or broken for vs but the true bodie 2 It is signified that Christ gaue not a glorified and spirituall bodie and therefore that the flesh of Christ is not simple meate in respect that it is glorified but that it is liuing meat vnto vs in respect that it was in time past crucified Iohn 6.51 3 It is gathered by a proper and regular predication that the bread is not called the body of Christ but figuratiuely because it is vniuersally true of a proper and regular signification Whatsoeuer is the predicate of the predicate is also the predicate of the subiect But that which is said heere of the bodie of Christ cannot be spoken properly and regularly of bread For bread is said to be giuen to vs properly not giuen for vs Neyther is wine said properly to be shed for vs by powred in to vs. Againe that which is giuen is but an Enallage of the present time for the future spoken for that which shall be shortly giuen vpon the crosse but not in the Eucharist Because Christ therein offered not or gaue his bodie for a sacrifice but vpon the crosse For it is an vsuall Enallage of scripture to speake concerning a thing now instant to be forthwith as it were of a thing present And so to vse the present tense for the future So Mat. 26.24 Wo be to that man by whom the sonne of man is betrayed And Iohn 10.15 I lay downe my life for my sheepe And the common translation hath VVhich shall be giuen for you VVhich is broken cannot be affirmed of the signe which the Lord had broken alreadie neyther can it be spoken of the bodie of Christ vnlesse it be Metonymically seeing that it was said of the bodie of Christ Exod. 12.46 and Iohn 19.36 yea shall not breake a bone thereof 4 And also the loue of Christ towards vs is commended because when he owed nothing to Death because he was without sinne for he was holy and vndefiled a Heb 17.26 he would vndergo it for vs. 5 Last of all the fruit of his death because he is said to be deliuered vnto death not onely for the Apostles but for many What are the words of the Lord concerning the cup They also consist of two branches the former is in Mathew and Marke This is my bloud of the new Testament Or as Luke and Paule hath it This cup is the new Testament in my bloud The subiect of which speech is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This of the neuter gender but not hic this in the masculine gender as hath the old interpretation which pronounce hoc this is referred to the wine not to the bloud for so it should bee an Identicall proposition which is manifestly plaine out of Luke 22.20 who addeth vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is this the Noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is cup or wine as as if he had said This which I hold in my hands and giue to you And the predicate is bloud or the new testament in my bloud The couple the verbe substantiue est is which in Luke is wanting In which proposition surely it cannot be said without a Metonymie that the word cup is taken for wine which is contained in the cup and that this cup is that New testament In the one is the continent put for the thing contained in the other of the thing signified is for the signe For properly according to the word the cup it selfe or wine is not the new Testament it selfe but a pledge and seale of the new Testament or rather that wherewith the Testament is established that is to say of the bloud of Christ like as Circumcision was called the old Couenant By all which it appeareth that the words of the Lords supper are ful of figures but yet most vsual easie to be vndestood Whether may this proposition of Christ This is my bloud be so compared with that of Moses saying Exod. 24.8 concerning the bloud of calues this is the bloud of the couenant that both here there bloud being in deed in it owne essence as that being holden in the hands of Moses and this in the hands of Christ be demonstrated properly and not figuratiuely In no wise For Moses truly sprinkled the people with the bloud of the offering taken out of a basen that bloud was a sacramental signe therfore that enuntiatiō of Moses
and professe openly that you doe beleeue and imbrace them For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to shew is not to expresse any thing by similitude of fact or to represent by stage playing gestures but to declare and shew Neyther ought it to bee restrained to the Priests alone for seeing that whiles we are strangers in the bodie we are absent from the Lord a 2 Cor 5.6.7 we doe by this remember the Lord Iesus which is in the heauens which thing hee himselfe commaundeth vs doe till he commeth to iudgement signifying that the Church shall continue vntill that iudgement he would not haue commaunded it if he had determined to remaine with his corporally For memorie is opposite to bodily presence because remembrance is not of things to come nor of things present but of things past Of what qualitie ought that remembrance to bee Not any bare or idle remembrance of a thing past which nothing appertaineth vnto vs but operatiue and such whereby the faithfull minde in the vse of this Sacrament doth by faith lay hold vpon Christ with all his benefits doth apply to himselfe particularly and so cals to minde the sacrifice past and once performed in the flesh that thereby it feeleth present comfort gladnesse of minde peace of conscience increase of faith and of loue and moreouer doth conceiue most certaine hope of the life and happinesse to come by reason of that sacrifice Finally it is stirred vp to consider of so great loue of Christ and to offer vnto him by faith the sacrifice of prayse and to giue him thanks b Psal 50 23 From which end we doe againe vnderstand that the supper is not ordayned that it may be a reall and expiatorie or appeasing sacrifice for the quicke and the dead but a solemne and publicke thankesgiuing for the incarnation death redemption and all the benefits of Christ Which are the causes for which Christ ordained the memorie of himselfe to be celebrated amongst vs 1 His great loue the propertie whereof is that they which doe loue sincerely and from the heart do desire to liue in their minds and memorie Whereupon wee gather that Christ is neuer vnmindfull of vs. 2 The faithfull prouidence of Christ whereby hee prouided for his beloued that the benefits bestowed might truly profit and enioy their end For as by the forgetfulnesse of the benefactors a benefit receiued is lost so by memorie it is especially kept What is it to shew the death of the Lord Not onely to meditate vpon the historie but also to thinke earnestly 1 Of the iustice and wrath of God against sinne which are seene in this sacrifice 2 Of the great mercie of God towards vs. 3 Of the loue of the sonne towards mankind For so great is the seueritie of Gods iustice and the weight of sinne that there may be no reconciliation made vnlesse the penaltie due to sinne should be paid so great is the greatnesse of his anger that the eternall Father may not be pacified but by the intreatie and death of the sonne His mercie so great that the sonne is giuen for vs. So great is the loue of the sonne towards vs that he deriued this true and great anger vnto himselfe being made a sacrifice for vs doth make vs partakers of his flesh and bloud all which in the vse of the supper we must speak of meditate vpon that we may be truly feared by the acknowledgement of Gods anger we may be truly grieued for our sinnes and againe may be lifted vp with true comfort And finally that wee may celebrate our Lord Iesus Christ with true thankefulnesse heart mouth and life Is Christ to be adored in the bread of the Supper No. 1 Because he is not there present with his bodie 2 Neyther hath hee in his word tyed himselfe to the bread Therefore he is to be adored in the mysteries as saith Ambrose that is in the celebration of the supper in that he is God and in respect that he is God and man together yet so as that we rest not in the supper but that we may lift vp the eyes of faith and our hearts not to a peece of bread but into heauen where he is sitting at the right hand of God a Coll 3.1 whether also in time past the people in the administration of the supper were inuited while they were admonished Habere sursum corda that is to lift vp their hearts Not that they should bee yet taught to seeke downeward for the bodie and bloud of our Lord present in Essence either in the accidents without the subiect or in vnder or with the bread but rather to seek for him in heauen that selfesame flesh long agoe deliuered for vs and that bloud shed for vs to be touched and laid hold vpon with the hand of faith Wherefore euerie one of the Disciples did not rise that falling downe vpon their knees they might take bread and that wine out of his hand And in the little booke of Constitutions ascribed to Clement the people are commaunded to come with a certaine shame fast reuerence without tumult But concerning the shewing or lifting vp of the Sacrament we confesse that it was the custome in the ancient Church that the whole Sacrament couered with a cleane linnen cloath should be set vpon the holy table vntil it should be distributed to the people For then the minister of the Church the linnē being taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saith Dionysius that is opening the mysteries did set them before the eyes of those which were present In the Lyturgy also of Chrysostome he saith that the Priest was woont to lift the holy bread a little while from the table not aboue his head to say with a loud voyce Sancta sanctis that is holy things for holy men surely in imitation of the Iewish custome among whom the Priest being about the sacrifices did shew before hand the oblation before his breast and did lift it vp a Exod. 29 24.27 Leuit. 10.15 But not in any other respect then that the people should prepare themselues to the communion But now seeing that the eleuation of the bread aboue the Priests head is the sinew of Bread-worship and prescribed neyther by Christ nor of the Apostles nor obserued in the most ancient and purest Church it is rightly taken away in Euangelicall Churches Is that which is left of the Supper to be laid vp to be caried about to be seene or to be adored as though some holines did remaine inherent in it Much lesse for the Sacraments out of the holy and lawfull vse or out of the taking of them prescribed in these words Take eate take drinke are not Sacraments like as neyther water is the water of baptisme vnlesse some body be dipped in it as is meet but when any bodie hath beene dipped or sprinckled with water the name of the Father of the Sonne and of the holy Ghost being called
the rest be saued God forbid for God in calling doth so call that he turneth the will also of the elect to repentance by the spirit of regeneration and giueth and bestoweth on them true faith and perseuerance passeth by the reprobate so as they themselues also are otherwise vnwilling Besides it is contrary to the nature of the elect to abuse the decree of their election to the desire of sinning nay vnlesse they liue godly they boast of their election in vaine because as God hath predestinated vs to life eternal so hath he predestinated vs to good works Ephes 2.10 And that we might lead a holy and blamelesse life Ephes 1.4 But it neither happeneth to the reprobate to liue godly which if it might they should not be of the number of the reprobate but of the elect because the loue of an innocent and honest life cannot be seene but by election VVhat is the vse and fruit of this doctrine 1 It is auaileable for the confirmation of our faith in God for he knoweth not God aright who doth not acknowledge him to be most wise omniscient almightie and vnchangeable in ordering his creatures 2 It helpeth the assurance and sound confidence of our saluation because it dependeth not on vs or of any variable cause but of the eternall and immutable good pleasure of God a Romans 8 21. fol. 2. Tim. 2.19 3 It profiteth vs touching our comfort against the furies of the children of this world and the fewnesse of beleeuers as Christ saith Mat. 11.26 and cap. 13.14 b Iohn 12.39 And therfore could not they beleeue because saith Esay he blinded their eyes not as though God doth spread a blindnesse on them but for that as a iust Iudge hee deliuereth them being depriued of his grace to be more and more blinded by Sathan and their owne desires and Paul Rom. 11.12 doth often vse this doctrine 4 It auaileth against temptation and all the fierie darts of Satan by making certaine account that no creature can separate vs from the loue of God Rom. 8.38 And against all affliction because all thinges aswell aduersitie as prosperity make for their good who are called according to the purpose of God Rom. 2.8.4 3 It maketh for our instruction viz. 1 To acknowledge Gods singuler goodnes toward vs who vouchsafed to elect vs vnworthie ones out of the companie of wicked and to ordaine vs for heauenly glorie Rom 1.25.2 For stirring vp an humilitie godly sorrow in vs. 3 For our thankfulnesse that we attribute the glorie of our saluation to God onely and that we celebrate his infinite benignitie toward vs in heart word and worke who of his meere grace in his sonne Christ would saue vs being in our selues past recouerie a Eph. 1.3.5.9 4 And that we striue to make our vocation and election sure by good works 2. Pet. 1.5 He is iust that worketh righteousnes and he that is iustified is called also because righteousnes is by faith but faith by hearing Moreouer he that is called Is chosen according to the purpose of God Vers 10. Also He hath chosen vs in Christ Ephes 1.4 That we might be holy and blamelesse before God and so the vessels sanctified to honour and prepared to euerie good worke that is The Elect are to cleanse them selues by the power of the spirit of Regeneration with which they are endewed b Tim. 2.21 What is contrarie to this doctrine 1 The errour of the Pelagians and Semipelagians who teach an vniuersall grace and so that there are none Elect and that it is in the power of man to beleeue or not to beleeue feigning the causes of saluation to be in men themselues without God also they teach that the elect may perish and fall away from the grace of the mercie of God 2 The error of Thomas Aquinas who thought the number of the Elect in deed to be certaine but the number of the reprobate vncertaine 3 The errour of certeine Vbiquitaries who 1 teach that the fall of Adam happened without the decree of God and without any ordinance of his contrarie to that is spoken Prou. 16.4 Esay 45.7 c Iam. 3 37 Amos 3.6 Ioh 12.39 2 That no decree of God concerning the sauing of the godly or casting of the reprobate consisteth of his simple will against the places Rom. 8.28 and 9.11 3 That God without doubt would not the reprobation of any against the places 1 Sam. 2.25 Rom. 9.19 He hardeneth whom he will and by consequence taketh vengeance on those whom hee wil haue to be hardened 4. Also that the reprobate may be conuerted and saued contrarie to the places Iere. 6.30 and 13.23 a Ioh. 12.39 17.9.12 19. Rom 9 22 Luke 22.20 This is my bloud which is shed for you c. Math. 26.28 For many not for all to the forgiuenesse of sinnes Ephes 5.25 Christ offered himselfe for the Church Hebr. 10.26 1. Pet. 2.7.5 That it is the purpose and will of God simply that all should be saued and that the generall promises are to be vnderstood without restraint against the places of Scripture which restraine the effect of them to the Elect b Col 1 20 25 2 Tim 2 19 Heb. 10 14. 4 The errour of the Papists who make faith foreseene or good works or a foreknowledge of merits the precedent cause of Election and that the predestinate cannot be certaine of their predestination vnlesse it be reuealed and that by some notable priuiledge and the Elect may doubt of their Election 5 The errour of them who subiect Election to the eternall decree of God but not reprobation for that it is necessarie that two opposites should be reckoned vnder one kinde 6 The errour of them who would not haue predestination to be taught in the Church against the saying of Theodoret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ought not search out those things that are hidden neyther to be vtterly ignorant of those that are manifest 7 The errour of them who not distinguishing reprobation from damnation doe thinke that as God hath reprobated some of purpose onely so he condemneth them of the same purpose when notwithstanding sinne is the cause of their damnation 8 The errour of the Libertines who dream that Christians may be saued without the mediation of the middle causes 9 The errour of prophane persons who wickedly abuse this doctrine to the licenciousnesse of sinning The seuen and thirtieth common place Of the last Resurrection What doth Resurrection signifie PRoperly a certain standing againe which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a second standing of him that fell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in composition signifieth againe But specially it signifieth the returning or restoring of bodies from death to life Figuratiuely 1. It signifieth Metonimically an immortall life a Phil. 4.11 2 Metaphorically a deliuerance from dangers vnto which by the like figure death is attributed
b 2 Cor. 1 10.11 4.14 2 The soules new birth which is when wee rise ftom sinne that wee may liue vnto righteousnesse which is also called a Repentance and spirituall Resurrection Whereof Paule If ye bee risen vvith Christ seeke those things that are aboue Colloss 3.1 and Reuellat 20.5 It is called The first Resurrection vvherein they that haue their part the second death shall haue no power ouer them verse 6. to which there is a later Reuel 20.13 which is called The resurrection of the flesh and is also called of Christ a new birth Mathew 19.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby all the Elect indeed shall beginne to liue a newe life and by Analogie an awakening or raysing vp chap. 27.53 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Greeke word that signifieth to raise vp or to awaken whereof heere we must entreate What is resurrection It is the restoring of the same humane bodie to life in the same substance taking away the mortality which by the mighty power of God shall be in the last day to the glorie of God Or It is a certaine new birth or second vnion and insoluble coupling of humane bodies and soules which before by death were seuered one from another as death being ouercome men in all points made immortall may be preserued and may liue for euer some in glory some in paine after the course of their life before led Hovv manifold is Resurrection Twofold Generall or finall which none shall escape which is reserued vntill the last day a Iob 15 12 which we confesse in the Creed I beleeue the Resurrection of the flesh Particuler or going before whereof there are singuler examples in the Scriptures both of the Old and New Testament As 1. Of the widowes sonne of Sarepta raised vp of Elias b 1 Kings 17 22 2 of the Shunamitih womans sonne which Elizaus raised vp c 2 Kâ—ngs 4 33 3 Of a certaine man at the touching of Elizaeus bones lying in the Sepulchre d Cap. 13 21 4 Of Iairus daughter e Math 9 25 5 Of the onely sonne of a widow in Naim f Luk 7 15 6 Of Lazarus the Bethanian g, Ioh. 11 43 7 Of Christ himselfe which obtaineth the chiefe place h, Math 28 6 8 Of some Saints whose Sepulchres though when the stones cleft at the death of Christ they were opened yet they went out of their graues after Christs resurrection 1. Not that they might conuerse amongst men any more to die againe as Lazarus and others but rather that they might accompanie Christ into life eternall by whose power they had risen that they might be vndoubted testimonies of Christs quickening power i Math 27 52 53. 9 Of Tabitha the woman of Ioppa at the word of Peter k, Act 9 40 10 Of Eutychus railed by Paule l Cap 20 10 May the generall Resurrection be declared by Phylosophicall arguments No for to the Philosophers it alwaies seemed ridiculous strange and hard to be beleeued m Act. 17 18 20 and to Festus the President madnes n cap. 26 24 2 Because if we consider the efficient cause and meanes it is a supernatural action which exceedeth the whole power of nature Neyther are the principles thereof first and by themselues knowne in nature 4 And those things which are beleeued cannot be knowne by nature for faith is the euidence of things not seene Hebr. 11.1 Lib. de Resur carnis Whereupon Tertullian saith The hope of Christians is the ResurrectioÌ„ of the dead Moreouer there are many arguments effectual apparantly enough But if they be diligently sifted they are probable argumeÌ„ts onely and not necessarie if we consider naturall things On what foundations then doth the faith of the Resurrection consist 1 On the wil of God that is in the will of god laid open in the wâ—itten word or on the infallible immoouable certainty of the whole Scripture albeit common sense reason nature likewise be altogether contrarie therunto that is by the manifest testimonies of Scripture such as among many other these are 1 Gen. 3.15 The seede of the woman shall bruise the serpents head that is shall destroy the works of the diuell 1. Iohn 3.8 And therefore shall abolish sinne and the wages of sinne which is death which could not be if the dead were not raised vp 2 Iob. 19.25 I know that my Redeemer liueth and he shall stand on the earth in the last day and though after my skinne wormes destroy this bodie yet shall I see God in flesh whom I my selfe shall see and mine eyes shall behold and none other for me that is I my selfe shall rise againe in the qualitie of my person and in the veritie of eyther substance 3 Esay 26.19 Thy dead shall liue and thy slaine shall rise againe c 4 Ezech. 37.12 Behold my people I wil open your graues and cause you to come out of your Sepulchers and will put my spirit in you and ye shall liue for although figuratiuely vnder the resemblance of the resurrection he describeth the restoring of the people out of the habitacles of captiuitie yet euen thereby doth hee prooue the Resurrection For that must needs first bee to it selfe that is compared to another For a similitude of that vvhich it vvast and idle fitteth not a parable of no bodie doth not accord of nothing there is no metaphor and allegorie saith Tertullian 3 Dan. 12.2 Many of of them that sleepe in the dust of the earth shall awake some to euerlasting life and some to shame and perpetuall contempt that is All indeed shall rise but many of them to life many to eternall death or the Prophet speaketh so because all of vs shall not die but wee shall bee all changâ—d But Christ that is priuie to the will of God and the interpreter thereof prooueth it by a firme argument Math. 22.32 That God was not as though they now were not but is euen yet and for euer the God of Abraham Isaacke and Iacob and that truly of the whole person not of the one part thereof viz. the soule onely for so doth he assure those that are his that we will saue both bodie and soule and will not giue them an halfe but a full and perfect saluation Therefore doe they liue and God hath care ouer them and they shall liue For though God be not the God of the dead according to the Sadduces argument who thought that their bodies should neuer rise againe because he cannot be called a God in respect of them who neither are nor euer shall be yet God is Lord ouer the dead Rom. 14.9 according to the argument of Paule namely for that dead bodies are not quite brought to nothing And Christ in his due time shall quicken them againe for euer being ioyned againe to their soules that he may be true in the couenant made with those Fathers For how are they happie saith