assumption is false for b Psal 51.7 Dauid confesseth that he was conceiued in sinne and for that the infants of the faithfull are members c 1. Cor. 7.14 of the Church i◠followeth that they also are purged by the bloud of Christ and therefore we must graunt them the seale thereof which is Baptisme XI Lastly where they say that none in the Apostles time was baptized but he that made profession of his faith before that is true onely of such as were a Act. 2.41 Act. 8.12 Ibid. v. 37.38 of yeares but that the infants of such as professed the faith and were baptized were also baptized in like manner we haue before plainly proued in the 7. Aphorisme CHAP. XXVI Of the Lordes Supper I. APHORISME THe Supper of the Lord is the second Sacrament of the a Mat. 26.28 Mar. 14.24 Luke 22.20 1. Cor. 11.25 new Testament or couenant of grace wherein by the b Mat. 26.26 Mar. 14 22. Luke 22.19 1. Cor. 11.24 breaking of bread and powring of the wine into to the cup the passion shedding of the bloud of Christ is figured represented as it were set before our eyes and next by giuing taking eating and drinking of these elementes the c Mat. 26.28 promise of the d Iohn 6.51.53.54.58 remission of sinnes and life euerlasting purchased by the passion of Christ and by his bloud shed in a word by that his precious death the promise of their cōmunion e 1. Cor. 10.16.17 and c. 12. vers 13. as members with their head Christ Iesus is sealed to all the beleeuing worthy receiuers wherby it cōmeth to passe that the faithful sweetly rest in the fauor of God obtained for them by his sons death and so feed with f 1. Cor. 3.7.8 him spiritually and dayly grow vp in a holy communiō with Christ II. And that the holy Supper is a Sacramēt of the new couenant it may appeare by the very words of the institution which the Lord pronounced of the cup saying This cup is the new Testament or couenant in my bloud that is a Sacrament of the new couenant III. We call the Lordes Supper the second Sacrament of the new Testament in respect of Baptisme which is the first For like as in the old Testament there were two principall Sacramēts Circumcisiō the Passeouer so there are two in the new Baptisme and the Lordes Supper which directly answer them succeede in their places And as none was admitted to the Passeouer but the a Exo. 12.48 Circumcised so none must be receiued to the Supper but the Baptized IIII. The commandement of Christ contained in the institution is in these wordes Take ye and eate ye Take ye and drinke ye and do this in remembrance of me V. Againe it is manifest by the wordes of the institution that Christ vsed bread and wine in this Sacrament VI. In the breaking of bread in the Lordes Supper we follow both the Lordes a Mat. 26.26 Mar. 14.22 Luke 22.19 1. Cor. 11.24 cōmaundement and his b Ibid. example for the Lord did not onely breake the bread and so by breaking it did consecrate the same a Sacrament of his body but also commāded this bread so blessed so broken to be receiued and eaten as the liuely symbole and Sacrament of his precious body broken that is crucified for vs. And the c 1. Cor. 11.23 Apostle saith that he receiued of the Lord which he deliuered to the Corinthians concerning the administration of this Sacrament and this d 1. Cor. 10.16 breaking of bread he both commaunded commended vnto them To be short then the breaking of bread is an essentiall ceremonie in the Lordes Supper for that this is the principall end thereof to represent seale and set before vs the passion and breaking of e 1. Cor. 11.24 the body of Christ The same reason is of the powring forth of the wine if we cōpare it with the shedding of the bloud of Christ VII The passion of Christ is set before vs in this Sacrament in a liuely manner as by a Gal. 3.1 preaching of the Gospell VIII We receiue Iesus Christ and his holy spirite most comfortably by the word for it is Gods holy ordinance and instrument to cōuay his graces into our minds harts and consciences and that mighty power to confer and giue vs the spirite of grace the spirite of faith the spirite of adoption the spirit of sanctificatiō of wisedome c. IX But there is difference betweene the participation of Christ by the one and by the other for the Lord first by his word confers grace but grace and faith once giuen are strengthned and increase dayly by the Sacraments X. Againe the Lord by the word workes onely by one sense in vs namely the sense of hearing whereby comes knowledge so faith Rom. 10.14.15 And this sense in deede is now since the corruption of our nature the sense of learning and vnderstanding and so the principall to breed beget faith in vs but before the fall of Adam the sight I take it was the principall sense to receiue and learne wisedome and vnderstanding in the vewe and consideratiō of the workes of God See Bradfords Sermō of the Supper The Lord therfore in the Sacrament hath respect to the sight and all other senses for in and by the Sacrament the soule doth not onely heare Christ as in the word but also see Christ touch Christ smell tast and so feed vpō Christ and all his benefites XI The principall parts of this Sacrament are to seale and ratifie that promise of Christ wherin he assureth vs that his flesh is a Iohn 6.55 meate indeed and his bloud is drinke indeede to feed vs vnto life euerlasting and in that he saith he is the b Ibid. v. 51. bread of life whereof who so eateth shall liue for euer it is ordained I say to seale that promise and to this effect to send vs vnto the crosse of Christ where that promise was performed and fulfilled in euery respect For the flesh of Christ was made vnto vs the bread of life or that meate which quickeneth vs in that it was c Ibid. crucified for vs. XII This meate we can not eate but by a Iohn 6.35 faith and this drinke we can not b Ibidem drinke but by faith XIII Againe to eate the flesh of Christ by faith and to drinke his bloud by faith is to receiue by faith the promise of God which testifieth that the flesh of Christ was crucified for vs that his bloud was shed for vs that is for the remission of our sinnes XIIII The fruite which followeth this spirituall meate and drinke is a spirituall a Iohn 6.57 1. Cor. 5.8 ioy in God and the increase of our b 1. Cor. 10.17 communion with Christ for this dependeth vpon the confirmation of our faith XV. Againe
it is very manifest that the body of Christ is not eatē with the 1 Transubstantiation mouth and that his body is not contained 2 Consubstantiation in the bread of the holy Supper for that a Act. 3.21 heauē must containe him vnto the day of iudgement Neither may we say that the body of Christ is euery where that it may be in heauen at one and the selfe same time here on earth also in the bread of the Lordes Supper for it euer retaines that propertie of a mans body which is to be finite for Christ was made like vnto vs in all b Heb. 2.17 things c Heb. 4.15 sinne onely excepted XVI Againe if the body of Christ and the bloud of Christ were cōtained vnder the formes of bread and wine the one part must be necessarily seuered from the other and so Christ must dye againe But Christ dyeth a Rom. 6.9 no more XVII Now that the bread of the Lords Supper is not transubstantiated into the body of Christ but that the substaunce of the bread remaineth after the wordes of consecration it may appeare for that Christ would teach by this bread as by a verie apt similitude that his flesh is a Iohn 6.55 spirituall meate therefore it must necessarily be very bread that we may assuredly conclude that our soules are as truly fed with Christ crucified for vs as our bodies are truly fed with that bread which there is broken for vs and giuen vs. Againe Christ commanded all the faithfull to eate of one b 1. Cor. 10.17 bread to teach that they all c Ibidem are as one bread or as one body therefore it must be very bread that the similitude may continue that like as of many grains or masse one substance is made so one bread so the faithfull being many hauing one spirit of faith to knit them vnto Christ and one spirite of loue to knit them one with another are made one Church as one body in and through their head Iesus Christ XVIII And like as neither the water of Baptisme is chaunged nor that water which streamed from the a Num. 20.10.11 rocke being smitten with Moses rod was chaunged into the bloud of Christ and yet both Sacraments of the same So in like maner the wine in the Lords Supper is not changed into the bloud of Christ wherof notwithstanding it is a Sacrament as Christ ordained and appointed XIX And yet we do not goe from the verie words of Christ but desire to giue them their naturall sense and meaning XX. The verie naturall sense of the words of Christ doth depend vpon a Metonymie or trope whereby the name of the thing signified that is the bodie is attributed to the signe which is bread and so for the cup and bloud of Christ in like maner XXI This Metonymicall or Sacramentall phrase is vsed euerie where in Scripture where the holy Spirit speaketh of Sacraments For we may not otherwise vnderstand these places as where it is sayd that circumcision is the a Gen. 17.10 couenant of God the paschall lambe is b Exod. 12.11 and 27. the Lords Passeouer in Aegypt and the c Leuit. 6.30 c. sacrifices of the Law are sayd to expiate the sinnes of the people and that the rocke which gaue thē water to drinke in the wildernesse was d 1. Cor. 10.4 Christ XXII The holy Spirit vsually retaineth this maner of speaking in all Sacraments for two causes principally first to helpe vs against our ignorance dulnesse and the blindnesse of our hearts for if the Lord spake not on this maner we would but only fasten our eyes and our hearts vpon the bare signes and ceremonies and content our selues as haue hypocrites in all ages with bare and emptie shadowes without faith Psal 50. feare repentance obedience or any reuerence of the holy couenant Therfore I say the Lord first speakes on this wise to lift vp our hearts and soules by faith to behold consider and to feede vpon the things signified The second cause of the vse of this phrase in the Sacraments is for that the verie truth is so there is a reall presence of the signe and the thing signified to the beleeuer for as he doth bodily and really participate of the signe Sacramenta sunt signa exhibentia non significantia tantū so doth he spiritually as really receiue and feed vpon the thing signified XXIII And thus speaketh Augustine also lest any thinke of this as of some new inuētiō If Sacraments had not a certaine similitude of those things of which they be Sacramēts a Epist 23. ad Bonifac. surely they should be no Sacraments and by reason of this likenesse they haue often the names of the things which are signified by them Therfore as the Sacrament of the body of Christ is after a certaine manner the body of Christ the Sacrament of the bloud of Christ the bloud of Christ so the Sacrament of faith is faith Whereas they obiect that it is not like that when Christ would minister vnto his Apostles a speciall comfort in aduersitie that then he should speake darkely and doubtfully the matter it self sheweth that this metonymicall phrase seemed not hard or obscure vnto the Apostles for if they had not thought that the Lord called the bread his body because it is a liuely true signe Sacrament thereof out of all question they had bene much troubled disquieted with so prodigious a matter which necessarily followeth from the literall sense of the word this may yet better appeare for the same verie time they could not well conceiue and vnderstand more easie and common a Ioh. 14.5.8 c. 16. v. 17. argumentes Therefore I say for that they were not troubled with these wordes it is manifest that they vnderstood them metonymically after the maner of the Scripture the rather for that a little before they had eaten of the lambe which in the same sense was called the passeouer for that it was a symbole of that memorable passeouer wherein the Angell b Exo. 12.27 of the Lord smiting all the first borne of the Aegyptians did passe ouer the houses of the people of Israell by which occasiō they were brought out of Aegypt and so freed from that extreme bondage XXV They spend here wind in vaine to obiect the omnipotencie of God to shewe that the bodie of Christ may be both in heauen and in the Sacramentall bread at one and the same time For the question is not here what God can do but what he will do and what his will and good pleasure is And his will is that Christ be like his brethren in a Heb. 2.17 all things sinne onely b Heb. 4.15 excepted Therefore his will is that he haue a true bodie that is a finite bodie and limited in place Againe albeit God be omnipotent yet can he not
effect contraries as that any thing at one time both be and be not for that he can not c Tit. 1.2 Heb. 6.18 lye nor denie d 2. Tim. 2 13 himselfe for this is against his nature And these propositions or sentences are meere contradictorie Christes bodie is a true bodie Christes body is not a true bodie but an infinite XXVI Neither yet shall this helpe the aduersaries to say that vnlesse it be graunted Christes bodie is euery where it will necessarily follow that it is seuered from the diuine nature which is euery where and whereunto it is personally vnited for although Christs body be not euery where but contained in one certaine place yet neuerthelesse it is euer personally vnited to the Deitie of the word for the personall vnion doth not make equall the humane nature with the diuine or change the properties of the diuine nature into the humane Christ is that word Iohn 1.1 that the humane nature may haue the same proprieties with the diuine but is such an vniō as that therby the humane nature subsisteth in the person of the word so that it is as a part thereof neither hath it by it selfe or without the word any subsisting Therefore well spake the fathers in the Councell of Chalcedon The difference of natures in Christ is not taken away because of the vnion of them but rather by this doctrine of the vnion of natures we learne that the proprieties of both natures are kept as concurring and meeting together into one person or * Hypostasis substance XXVII Seeing therefore the bodie of Christ is finite and taken vp from earth to a Act. 19.10.11 heauen and must be contained there vntill the b Act. 3 21. 1. Cor. 11.26 day of iudgement it followeth that it is not in all places nor in the Sacramentall bread included XXVII And albeit we say that Christes body is in heauen and no where else according to the true proprietie of a body yet we tye it not to any certaine place in heauen but we iudge him to be there free as it beseemeth and is conuenient for that celestiall glory which to search into we deeme also to be a vaine and bold curiositie XXIX Whereby it is very manifest that they slaunder vs which say that we tye the body of Christ to a certaine place in heauen XXX And whereas yet they say that albeit Christs body be in heauen visible yet this letteth not but that it may be in the Sacramentall bread in an inuisible manner first they can not proue this by the Scriptures next they speake flat contradictories against themselues when as they say that Christ is in the bread really substantially corporally if that be so he must be there also in a visible manner For whatsoeuer humane bodie is any where substātially the same is there also visibly For this visibilitie is a propertie which cā not be seuered from the substaunce of mans bodie For this cause Christ when he appeared after his resurrection to his Apostles desired to a Luk. 24.36.37.38.39 proue that his very body was there present substantially he reasoneth if so I may speake frō the * That which may be seen visibilitie and * That which may be touched felt palpabilitie thereof and so appealeth to the very senses of his Disciples that they might testifie the truth of his resurrection XXXI And whereas yet they make an other exception that it is vnmeet to submit the nature of a glorious body to the lawes of common nature that makes nothing to proue the inuisible presence of Christes bodie in the Sacramentall bread For the glorie a Luk. 23 36 c. Act 7.55.56 1.9.10.11 hath not abolished the truth of the bodie wherein the visibilitie thereof is contained Next this also is to be considered that in that first Supper of Christ with his Disciples that his body was not yet glorified and there is none other celebration of the Lordes Supper now then was at that time XXXII And albeit we deny the body of Christ to be included in the Sacramentall bread yet we say not that Christ is altogether in euery respect absent from his holy Sacrament or that the bread wine be but bare and emptie signes For Christ is truly present by the grace of his holy spirite where two or three a Mat. 18.20 are gathered togethe in his name and lifteth vp also euen to heauen vnto himselfe the hearts of the faithfull by the promise of the Gospell that they may contemplate there namely in the heauenly b Heb. 9.12.24 sanctuarie that his sacrifice which he offred for them vpon his Crosse and by faith feed thereupon vnto life euerlasting XXXIII Againe if the body of Christ be not in the Sacramentall bread it followeth also that we must not adore his body there but we must worship and adore him in heauē where a Col. 3.1 he sitteth at the right hand of God the father whither also in elder ages in the celebration of the Lordes Supper the people were inuited when they were put in minde of the place with sursum corda lift vp your harts vnto the Lord. XXXIIII Neither must the Lordes Supper be a diuine action performed by the Minister of the Church alone but the Pastor must declare and lay open with a good voyce and in a plaine manner what the misterie thereof is vnto the people XXXV In like manner we must reiect priuate communions as when this Sacrament is administred to particular persons readie to dye without any congregation or companie of the faithfull to be partakers with him of that holie communion for the Apostle speaking of the celebration of the Supper saith a 1. Cor 11.20 when ye meet together againe for that this Sacrament is a speciall symbole of the communion of Saintes and this the Apostle meaneth where he saith for b 1. Cor. 10.17 we that are many are one bread and one body because we all are partakers of one bread XXXVI The worthinesse of the communicants consisteth in this that they a 1. Cor. 11.28 acknowledge and bewayle their owne vnworthinesse and by faith call vpon God that he will of his grace and mercy in Iesus Christ make them worthy XXXVII Yet to speake more distinctly plainly to the vnderstanding of the ignorant to the end they may come prepared and aduisedly to the holy Communion and for that the abuse of this holy Sacrament is one cause of all these iudgements which are past and haue consumed many and yet are still threatned against vs therefore the vnworthy receiuers which dishonour God hurt and hinder their owne saluation and prouoke Gods wrath against his Church and people they are these which follow XXXVIII 1 In the first place I set all Atheists mē without God without a Ephe. 2.12 Psal 14.1 Christ or any Religion meere Epicures in the world therefore ought they to
Prou. 8. v. 15. Wisedome that is the sonne of God speaketh By me kings raigne and princes decree iustice Dan. 2. v. 21. God taketh away kingdomes setteth vp kings Rom. 13. v. 1. Paule saith He that resisteth power resisteth the ordinance of God V. The office of the Magistrat is to be the a Deut. 17.18.19 keeper of both the Tables of Gods law therefore his principall care must be to set vp and to defend the b Deut. 15.5 2. King 23. 2. Chron. 29. pure worship and seruice of God Next to do iudgement c Ierem. 22.3 Psal 82.3 4. Rom. 13 3.4 Gene. 9.6 and iustice that is to punish the euill to defend and reward the good VI. Againe if neede so require the Magistrat is bounde to defend the subiect with a Deut. 20. Luke 3.14 Mat. 8.10 Act. 10.4 armes and those dominions which are committed to his charge VII Notwithstanding when Magistrates punish either their subiects or their enemies they ought to haue a speciall care that they giue no place to their owne affections but respect onely the discharge of their dutie VIII The Magistrate may by good right require and demaund of his subiectes a Ro. 13.6.7 tributes and customes and he may vse the same not onely for the discharge of his publike seruices but also for the b 1. Sam. 8.11 c. Gen. 44.22.23 Dan. 2.41 honour of his house and for the preseruation of his owne state and dignitie IX And thus farre of the Magistrate now for the lawes we must first obserue that God hath three kindes of lawes the law morall ceremoniall and iudiciall X. The summe of the Morall law is comprized in the a Exod. 20. Deut. 5. Decalogue consisting in the loue of God and the neighbour and for that it is an euerlasting rule of iustice it must continue euer in force XI The Ceremoniall law was the a Gal. 3.14 pedagogie of the Iewes vntill the coming of Christ and therefore Christ being come it is b Col. 2.16 Ephes 2.15 abrogated XII The Iudiciall law in as much as it was properly applyed to the Iewes bindeth not the Christian Magistrate yet in appointing the a Leu. 24.16 Deut. 13.5 punishments of grieuous sinnes it bindeth no lesse the Christian Magistrate at this day then it bound the Magistrates of the Iewes XIII And thus farre of the lawes The third part is of the subiectes The dutie of subiectes towards their Magistrates first is to esteeme of them and a Rom. 13.7 reuerence them as the ministers and messengers or b Rom. 13.4 vicegerents of God next with readinesse of minde and in all obseruance to c Ibid. v. 1. and 5. 1. Pet. 2.13.14 obey them Lastly not to intermeddle with publique affaires nor to d 1. Pet. 4.15 enterprise anie thing without their commission XIIII They are bound also to obey them that vniustly a 1. Pet. 1.18 Ier. 27.12 and tyrannically rule ouer them so long as they commaund nothing that God hath forbidden and forbid nothing that God hath commaunded for in this case we must keepe that rule of S. Peter VVe must obey b Act. 4.19 and 5.29 God more then men and that rule of Christ c Mat. 22.21 Giue vnto Caesar those things which are Caesars and vnto God those things which are Gods A SVPPLEMENT OR ADDITION FOR THE CLEERING AND opening of the doctrine of the Lords Supper WHEREAS our Lord Iesus Christ the 6. of Iohn saith in expresse words that his flesh is a Ioh. 6.55 meate indeed his bloud is drinke indeed And againe b Ibid. v. 53. Vnlesse ye eate the flesh of the sonne of man and drinke his bloud ye haue no life in you For the right vnderstanding of these wordes and doctrine which at the first sight seemeth so strange and to the Capernaites whom Christ then taught most repugnant to all reason and that the same may minister cōfort vnto our soules which is the right end and vse of this celestiall veritie two questions principally must be cōsidered The first is VVhat kind of meate the flesh of Christ is The second How or in what maner this meate is to be eaten The same question may be made also cōcerning the cup as VVhat kind of drinke the bloud of Christ is and in what maner must we drinke the same Now then as concerning the first question If the flesh of Christ bee meate indeede as is before shewed it must be either a corporall or spirituall foode Corporall foode is that which nourisheth him bodily that feedeth thereupon and this to speake after the vsuall maner and properly is called meate Spirituall food is that whereby the soule or spirit of him which eateth is fed and nourished and this is called meate improperly tropically metaphorically because it hath the likenesse of meat properly so called For like as by natural food so properly called the bodie is nourished and sustained so by that spirituall meate the spirit and soule of man is cherished as nourished The same reason and description may be giuen of the corporall and spirituall drinke And now it is certaine that neither the flesh of Christ is a corporall food nor his bloud corporall drinke for that no bodily substance is fed preserued either by the flesh or by the bloud of Christ For to effect this the flesh of Christ must bee eaten with the mouth chewed with the teeth swallowed vp digested and so turned into that nourishing * Chilus iuyce in the stomach whereof bloud is ingendred and so deriued or sent into all partes of the bodie to be vnited thereunto or altred and chaunged into the substance thereof that the body may receiue his growth and preseruation therby And so in like maner the bloud of Christ if the bodie were to be nourished thereby must be drunke vp with the mouth swallowed c. But these things are against all reason and horrible to be spoken And this was the verie cause why the Capernaites did so tremble at the speech of Christ touching the eating of his flesh tooke it so in euil part saying c Ioh. 6.52 How can this man giue vs his flesh to eate and againe d Ibid. v. 60. This is an hard saying who can heare it For they vnderstood Christ to speake those words of a bodilie food which were to be taken with the mouth for the nourishment of the body Wherefore seeing that it is manifest by these absurde consequents that the flesh of Christ is no meate for the body it followeth that it must be a spirituall foode and his bloud spirituall drinke whereby the spirite and soule of man is fed and preserued vnto life euerlasting like as mans body is nourished and kept in this temporall fraile life by corporall meat and drinke And this Christ himselfe seemeth to haue said in these wordes It is e Ibid. v. 63. the spirite that
benefite of this doctrine is three fold First that we may learne a Gen. 45.4 c. c. 50.19.20.21 2. Sam. 16.17 Iob. 1.21 patience in aduersitie for that hereby we know that b Amos. 3.6 Es 45.7 1. Cor. 11.32 God sendeth not aduersitie to destroy vs but for our c Gen 50.20 Rom. 8.28 1. Cor. 11.32 good The second that in prosperitie we may be d Gen. 24.27 thankefull vnto God for that we see it is God who moueth mens mindes actions to wish and to do e Gen. 32.6 33 4 and 39 4.21 c. vs good or at least wise albeit they doe wishe vs euill yet they can not f Exod. 3.21 12.35 Gen. 31.24 Nu. 22. 23. hurt vs but rather doe vs good Againe we see it is he which giueth a blessing also to things which haue g Luk. 12. â—5 Leuit. 26.26 Es 3. 1. Hag 1 6. 1 Kin. 19.8 no life euen for our good The third benefite is that we may be h 1. Sa. 17.35 2. Tim. 4.18 assured that God will euer be a father vnto vs both to protect vs from euill to confer vpon vs all good things VI. We must also so rest vpon Gods prouidence as that we doe not neglect the meanes if we can haue them but vse them with reuerence and in the feare of God as instrumentes seruing Gods prouidence not that we should trust in them but least we a Math. 4.7 Act. 27.24.30.31 Gene. 32. tempt the Lord. CHAP. VII Of Sinne. I. APHORISME SInne is the a Iohn 3.4 difference or discrepance between the actioÌ„ or nature of man the law of God And therefore by the law commeth the b Rom 3.20 and 7.7 knowledge of sinne that is by comparing mans life and nature with the law of God as when the spots of our faces are knowen by considering the face in a glasse II. Sinne is either that first or that which bred of the first III. The first sinne is that fall a Gene. 3. Rom. 5. or disobedience of our first parents in Paradise transgressing Gods commaundement concerning that one forbidden fruit IIII. The sinne which bred of the first is either originall or actuall V. Originall sin is that which is inherent 〈◊〉 our nature from our first a Psal 51.7 Ephe. 2.3 conception 〈◊〉 wit the b Rom. 5.12 apostasie of all the naturall â—onnes of Adam in his loynes the corruption of nature that folowed which the Apostle calleth the sinne c Rom. 7.20 which dwelleth 〈◊〉 vs. VI. This corruption doth most infect the â—nderstanding and the will VII The vnderstanding or minde is so darkâ—ed that albeit in earthly things and things pertaining to ciuill life it doth discerne often very much a 1. Cor. 2.14 Iohn 1.5.18 c. 6.44 c. 9.39 Math. 16.17 Act. 26.18 Rom. 1.21.22 23. yet in heauenly matters that is in those things which coÌ„â—erne the pure worship of God and the euerlasting saluation of our soules it is 〈◊〉 altogether blind VIII The will is so a Gen. 6.5 chap 8.21 Rom. 8.7 corrupted that albeit a man wish well vnto himselfe yet hath he no desire to those things which concerne the worship of God and his owne saluation for euer but is most strongly bent to will and desire the contrary IX Originall sinne in respect of the corruption of nature either a Rom. 6.12 raigneth as appeareth in most of the vnregenerate or raigneth not but is resisted and this resistance is either by the onely light of b Rom. 2.14 natural reason as in the vnregenerate which are called continent or by the working also of the c Rom. 8 2.10.11 holy Ghost as in the regenerate X. Of originall sinne because of naturall corruption issueth sinne actuall which consisteth in action as in thought word or deed XI Actuall sinne may be distinguished many wayes For first it is a sinne either of commission or omission A sinne of coÌ„mission is when any thing is committed which is in the law forbidden as murder adulterie theft A sinne of omission is when any thing is omitted which in the law is commaunded to be done as when a man doth not giue due honour to his parents XII Secondly an actuall sinne is commitâ—ed or omitted either in soule or spirite â—nely or both in body a 1. Cor. 7.3.5 and 2. Cor. 7.1 and soule XIII Thirdly actuall sinnes some are committed against God some against the neighbour some against our owne selues XIIII Fourthly actuall sinne is either a not-voluntarie or voluntary The not voluntarie as euill a Mat. 15 19. thoughts and b Rom. 7 7. and 8. Mat. 5.22 28. lusts which steale vpon vs against our will The voluntary is when the will is delighted with wicked lusts or at the least wise fauoureth them Whereupon againe it foloweth that a voluntary sin is either a full sinne or a broken A full sinne is when a man with c Iohn 8.34 full purpose and with all his might rusheth to coÌ„mit things whereunto wicked lustes driue him A broken sinne I call that when a man is d Rom. 7.15 c. caried by his euill concupisceÌ„ce to consent to do that which he doth not approue Againe a voluntary sinne may be distinguished into sinne vnaduised * Rash or vnaduised and deliberate Sinne vnaduised is when the e 1. Sam. 25.13 will doth vnaduisedly and suddenly consent and giue place to euill lustes Sinne deliberate is when the will doth not hastely consent to euill affections but with f 2. Sam. 11. deliberation going before XV. Fiftly actuall sinne is either secret or * Or open knowen Againe a secret sinne is either vnknowen to him which committeth a Psal 19.13 it to others also with him or to b 1. Tim. 5.24 others it is secret but knowen to himself A knoweÌ„ sin is either knowen to him which coÌ„mitteth it or knowen also to others with him XVI Sixtly an actuall sin is either a Mat. 12.31 remissible or irremissible Remissible is that which hath repentaÌ„ce with it irremissible which wanteth it of this kind there is but one that sin which is called the blasphemie against the holy b Ibid. Ghost which is wheÌ„ a maÌ„ of deuilish malice doth contradict the veritie of the celestiall doctrine against the testimonie of Gods spirite which conuinceth him in his coÌ„science therof yet further proceedeth in a deadly hatred persecution of the professors of the truth and this kind of sinne Christ obiected against â—he Pharisies And Iohn called this sinne a â—nne vnto c 1. Ioh. 5.16 death and warneth that we â—ay not for him which committeth the same The reason whereof Paul rendreth 〈◊〉 the Epistle to the Hebrues in that â—e saith it is d Heb. 6.4 impossible for such to be â—enued by repentance for the iust iudgement of God is against such who will not â—e
quickneth the flesh profiteth nothing the wordes that I speake vnto you are spirite and life And whereas the most of the best interpreters of these times expounde these wordes of Christes Deitie as if the same were vnderstood by the word spirite so that Christes meaning as they say is that the power of quickning doth proceede from the Deitie of Christ so that his flesh hath power to quicken vs as it is the flesh of the sonne of God crucified for vs. This exposition no doubt is sound and good yet I thinke this be the most simple and naturall sense if by the word spirit we vnderstaÌ„d the holy Ghost that the meaning should be thus my flesh which I said must be eaten to attaine eternall life profiteth nothing to effect this if ye eate the same corporally as you Capernaites vnderstand me but it is the spirit which quickneth that is the holy Ghost quickneth the harts of the faithfull and nourisheth them vnto life euerlasting by working in them effectually to beleeue in me and so to eate my flesh and to drinke my bloud spiritually that is by faith whereby they are well assured that my flesh was crucified for them and my bloud shed for them for the remission of their sinnes The wordes therefore saith he which I speake vnto you of the necessitie of eating my flesh to attaine eternall life these wordes I say are spirite and life that is must be vnderstood of the effectuall working of the holy Ghost in the harts of the elect to worke eternall life in them euen by faith Moreouer for the better vnderstanding of this point in what sense the flesh of Christ is and may truly be said to be our spirituall foode we must expresse also in what manner it is made meate for vs. And this Christ taught vs in very plaine wordes in that Sermon where he saith I am that f v. 51. liuing bread that is the quickning bread or that bread that giueth life which came downe from heauen If any man shall eate of this bread he shall liue for euer and the bread that I will giue is my flesh which I will giue for the life of the world In these last wordes which I will giue for the life of the world Christ sheweth in what maner his flesh should be foode for vs and that is in that he will giue it vnto the death for our life that is to merite for vs life euerlasting offring it as Priest himselfe a holy sacrifice to God his father And that this is the naturall sense of this relatiue * Quam ego dabo which in this place as if the Lord had said quatenus cam dabo in that or for that I shall giue it it is verie manifest by the matter it selfe which is handled in that place For if we shall not so vnderstand those wordes as tending to declare the former maner of that thing which is here intreated then that word must note some diuision of a generall into specials as if Christ had two kindes of flesh of which the one he would giue for the life of the world the other he would not giue But this interpretation is manifestly false and contrary to the articles of our faith wheron we ground the truth of Christes incarnation Therefore that exposition of the relatiue which in this place is verie true and natural and vsed to declare the forme and manner of that thing which is there proposed or disputed vpon And the very same interpretation is there of the words of the Lord in the institution of his holy Supper where of that bread broken he speaketh on this wise This is my bodie which is giuen or broken for you that is in * Quatenus asmuch as or for that it is broken or giuen for you For that holie bread or as Paule calleth it that bread of the Lord is not simplie the Sacrament of the Lordes bodie that is doth not simplie signifie and testifie that the Lord hath a true bodie but signifieth and testifieth that the Lords body is broken or giuen for vs that is was offred on the Crosse with the feeling of Gods wrath to make satisfaction for our sinnes And in like manner must we speake and thinke of the other wordes which the Lord pronounced of the holy cup or wine saying This is that my bloud of the new Testament or couenant which is shed for you and for manie for the remission of sinnes that is in asmuch as or for that it is shed c. By the premisses it is now manifest that the flesh of Christ hath in it the nature of meate not simplie but in a certaine respect that is in asmuch as it was crucified for vs. Like as the body is said to be visible in respect of the colours thereof Now concerning the second question in what maner we eate the flesh of Christ and drinke his bloud I answer Such as the meate and drinke is such must be the maner of the eating and drinking thereof but the flesh of Christ is spirituall meate and his bloud is spirituall drinke as is aforeshewed Therefore the flesh of Christ is eaten spiritually or in a spirituall manner and his bloud is drunke also in the same manner Now to eate the flesh of Christ and to drinke his bloud spiritually is to eate with the mouth of the spirite that is of the soule to wit by faith Again to eate the flesh of Christ by faith and to drinke his bloud is nothing else but to beleeue in Christ or to beleeue that the flesh of Christ is crucified for thee and that his bloud is shed for thee for the remission of thy sinnes This Christ himselfe sheweth in the same Sermon where he propoundeth two propositions or sentences signifying one thing which are these he that beleeueth g v. 47. in me hath eternall life and h v. 54. he that eateth my flesh and drinketh my bloud hath eternall life The matter also and argument there handled requires this interpretation of the words of Christ for if he meant by that phrase of eating his flesh one thing and by that of faith another thing then this consequent would follow we must haue not one but two wayes to life euerlasting one by eating the flesh of Christ the other by faith But the way to eternall life is but one which is Christ alone receiued by faith or faith in Christ our Sauiour both come to one effect And yet the better to vnderstand this point consider a little what the nature of faith is And this is knowen by his next and proper obiect which is the Gospell or that testimonie which God hath giuen vs of his loue and grace for and through Iesus Christ for faith resteth vpon the Gospell as the blessed and infallible testimonie of God And the Gospell testifieth of Christ that is of his person and office and of all his benefites towardes vs that is to say that Christ is the only begotten sonne of God which for our sake and for our saluation came downe from heauen and was made man of the virgine Marie that he liued an holy life according to the law of God and hath brought vnto vs from the bosome of his father the counsell of God concerning our saluation who being righteous suffered for vs that are vnrighteous vnder Pontius Pylate was crucified dead c. And like as the Gospell testifieth these things vnto vs so the Sacramentes also testifie the same for they are seales of the Gospell and as it were a Gospell seene and a Gospell felt He therefore that beleeueth these holy testimonies of God in so doing he spiritually feedeth vpon the bodie of Christ spiritually drinketh the bloud of Christ And thus doth Augustine De doctrina Christ Lib. 2. cap. 16. expounde this place of Christ Vnlesse saith he ye eate the flesh of the sonne of man and drinke his bloud ye haue no life in you He seemeth to commande a horrible fact and a thing most detestable It is a figure commanding vs to communicate with or to become partakers of the Lordes passion and to lay vp sweetely and comfortably in memorie that his flesh was crucified and wounded for vs thus saith Augustine After the same maner doth Mr Iohn Caluin that famous diuine of our age lay open those wordes of Christ in his booke of Institutions the 4. booke Chap. 17. sect 5. FINIS R D DEVS â—â—â—â—T ASTRIS