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
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
a Col. 2.15 and our captaine but also our defender vnder whose standard if we fight couragiously we shal get the victorie according to that promise Gene. 3.15 concerning Christ that he should breake the Serpents head And Rom. 16.20 The God of peace shall shortly tread downe Satan vnder your feet and Ioh. 16.11 The Prince of this world is iudged alreadie and that comfort Ioh. 16.33 Be of good comfort I haue ouercome the world as also that we haue the good Angels our keepers and defenders against the wicked being of greater power then they What things be against this doctrine 1. The error of the Sadduces which affirmed that the wicked spirits were not indeed substances but euill affections and wicked thoughts which our owne flesh doth suggest vnto vs. 2. The heresie of the Manichees and Priscillianists who affirmed that the diuels were created such as they are now 3. Origens error who thought that the diuels should one day returne to the Lord and be saued cleane contrarie to the sentence of Christ who saith that the diuels shall go into euerlasting fire Mat. 25.41 all which are confuted by those things which haue bene spoken before The eighth common Place of Man What meane you by this word Man NOt the bodie alone or the soule alone but that which is compounded of both soule and bodie being knit together by a most friendly and streight bond in one person Why did God make man the last of all his workes 1. To the end that because he would make him such an one as should consist of bodie and soule before he was made he might haue all things prepared which do belong to the happinesse of either both of bodie as also of the soule 2. That he might vse the things created to the glorie of the Creatour 3. That the Epitome of the whole world might be described in man as it were in a little mappe and so he might be Gods Little world and as it were a Compendium of the things that were before created 4. Because God would communicate himselfe vnto him and take pleasure in him Who is the Creator of man Gen. 1.26.27 Iehouah Elohim the Lord God that is to say the Father Sonne and holy Ghost who did create man after his owne image immediatly that is without any meanes or without the helpe of the Angels How manifold did God create Man Twofold Male and female created he them to propagate such as shoâ—â—d be like themselues in the world a Gen. 1.27 Did God create them both after one manner No for first he created the man and then the woman againe he framed man of the dust and woman of the ribbe of man b Gen. 2.7 â—2 Wherefore did not God create the man and the woman at once as he did the Angels To the end that as God is one beginning of the creation of all things euen so one man might be the beginning of the generation of all men so as whilest all men know themselues to spring from one man they might loue one another euen as one man and might be knit together by one common bond of blood a Act. 17.26 Why was the woman framed out of the side of man and not of some other part of the body Because she was prouided to be neither a mistris not a maide for man but his mate neither was she to be taken out of his head nor his feete but out of his side that he might vnderstand she was to be placed neare vnto himselfe whom he had learned to be taken out of his side In a word because as the woman was framed out of the side of man when he was asleepe euen so the Church was redeemed by the blood and water which flowed out of the side of Christ sleeping on the crosse b Ioh. 19.34 Eph. 5 25.26 Of how many parts doth man consist Of two the bodie and the soule c 1. Thess 5.23 Whence was the bodie taken Out of the clay or the slime of the earth whereupon he was called Adam of Adamah signifying red earth and Homo ab humo or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pariter quia homo est animal politicon man of a word that signifies the earth therefore Paul saith 1. Corin. 15.47 that he is of the earth earthly which Tertullian in his first booke of the Resurrection keeping the Greeke word interpreteth slime He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Grecians from his forme because he hath his face vpward or of looking vpward agreeable to that excellent speech If then ye be risen together with Christ seeke those things which are aboue where Christ sitteth at the right hand of God Minde those things which are aboue and not the things which are vpon earth Coloss 3.1.2 Which etymologie Ouid hath expressed elegantly in the first booke of his Metamorphosis Whilst other creatures downe do looke vpon the earthly mold To man he gaue a face vpright the skie for to behold Was not the bodie of Adam framed of the foure elements The foure humors whereof his bodie doth consist do proue that Why then doth Moses make mention onely of the earth Because the denomination or name is giuen of the predominant or greatest part What doth this teach vs that his bodie was framed of the clay It doth put vs in mind of our originall to wit that we as well as other liuing creatures are of the earth and therefore that we should not be proud seeing we must returne thither againe a Gen. 3.19 What is the essentiall forme of man It is the Soule Whereof is this word Soule deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of a Greeke word that signifies wind or breathing the Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of cooling or refreshing What then is the Soule a certaine wind or blast No but it is not bodily or materiall and therefore indeed a Spirit or a spirituall essence which being seuered from the bodie hath his being How do you proue that the Soule is a spirituall substance Genes 2.7 It is said that God breathed into mans nostrils the breath of Rather of liues which must be noted for the soules immortalitie life Eccles 12.7 Salomon speaking of death saith that then the spirit returneth againe to God that gaue it And Christ in his passion Luke 23.46 saith Lord I commend my spirit vnto thee And Steuen Act. 7.59 Lord Iesu receiue my spirit And Math. 10.28 Do not feare them who kill the bodie but cannot kill the soule Besides Luke 23.43 Christ said to the theefe This day shalt thou be with me in Paradise Now he was not with him in bodie ergo in soule Moreouer also the soule is a subiect capable of all vertues vices arts and sciences and if the soule be once taken away the liuing body perisheth Therefore to conclude it is not an accident but a substance not depending of the being of the bodie After what manner was the
Soule created Gen. 2.7 Iehouah Elohim the Father Sonne and holy Ghost breathed or inspired which is spoken after the manner of men into his nostrils the breath of liues as Col. 1.16 God is said to haue created all things by the Sonne as well visible as inuisible What manner of breathing was that Some there be who by the name of breathing vnderstand nothing else but the commandement of God as though Moses shold haue said by the very commaundement of God the soule was put into the bodie The most auncient Fathers Iustinus Irenaeus and Tertullian are of opinion that the Sonne 〈◊〉 God â—uen at that very time taking vnto himselfe the shape of a mans bodie for the present wherein afterward he appeared to the Fathers to be a beginning of that which afterward he performed truly and indeede tooke clay in his hands and thereof framed the bodie of Adam to the likenesse of that bodily forme which he tooke vpon him and by breathing into Adams nostrils put into him the soule afterwards he tooke one of the ribs of Adam and builded Eue of that Which opinion of the Fathers seemeth to haue nothing contrary to the analogie of faith For Christ in the Gospell by such like actions as when he made clay with his spittle wherewith he annointed the blind man Iohn 9.6 and by breathing vpon the Apostles gaue them the holy Ghost did signifie that it was euen he himselfe that had framed Adam of the clay and had breathed into him the liuing soule And therefore that breathing whereof Moses speaketh was created and no part of the Deitie it selfe and it was a visible signe of an inuisible thing to wit of the soule which the Sonne of God created and put into the bodie of Adam as that breathing of Christ wherewith he breathed vpon his Disciples was not the spirit of God himselfe but a visible signe of the holy Ghost Whereof then was the Soule created Not of the Essence of God as the Manichees thought for whatsoeuer is of him is the same with himselfe neither is that any other then the Sonne and holy Ghost but it was by God not of the heauenly bodies not of the elements fire or aire not of the temperature and composition of the humours of the hodie not at all aduenture made of the motes for in these as Tully saith in his booke of Tuscul quaest there is nothing that hath in it the force of memorie vnderstanding thought that is able to remeÌ„ber things past foresee things to come and can comprehend things present all which are things onely diuine but altogether created of nothing euen as it is also created of nothing in euery particular man a Zach. 12.1 For which cause God is called the Father of spirits Heb. 12.9 And indeed Paul saith well out of Aratus that we are the generation of God Act. 17.28 but in regard of the qualitie not the substance to wit so farre forth as we be adorned with heauenly gifts in like sense as the Pharises are called a generation of vipers Mat. 3.7 Are you not then of opinion that the soule inspired by God is a particle of Gods essence I am not for then should Gods essence be diuisible yea in some part thereof mutable and subiect to sinne yea to hell torments which once to thinke were both absurd and blasphemous As for that of Aratus We are his generation it is spoken in regard of the efficient cause and the excellent gifts of the soule Why did he breathe the breath of life rather into the face of man then into any other part Because this part of all the rest is furnished with the instruments of the senses to performe the duties of the soule and more fit to behold things that are aboue And why did he rather breathe into his nose then into his eares or into his mouth or into his eyes 1. That God might shew that he alone was the author both of our creation and respiration or breathing 2. That he might declare the weaknes of mans life which is in his nostrils according to that Esa 22.2 Cease to feare man whose breath is in his nostrils 3. That by this meanes he might make it cleare that the soule was not created of the substance of the bodie but came from without as Aristotle concludeth well de generatione Animal lib. 2. cap. 3. The mind came from without and is onely a diuine thing not that it is created out of the bodie b Zach. 21.1 but because it proceedeth not of the substance of the bodie What did he breathe into him The whole soule consisting of his essentiall faculties vegetatiue sensitiue and intellectiue or the faculties of liuing sense and vnderstanding seeing Moses saith not the breath of life but the breath of liues c Gen. 2.7 For that which is spoken 1. Thess 5.23 that in the bodie is the spirit and the soule is either spoken in way of exposition as Augustine thinketh or else the Apostle in that speech doeth distinguish the essentiall faculties of the soule into the superiour and inferiour vnderstanding by the name of Spirit the minde and by the name Soule the facultie of sense and liuing Be there onely one or more soules in one and the same man 1. Onely one because many and diuers faculties do not make many and diuers substantiall formes 2. Because there can be but one essentiall forme of one man or one perfection of him 3. Because God breathed into Adam one onely breathing a Gen. 2.7 4. Because in Scripture there are neuer more soules then one attributed to one man but euer one alone b Act. 7.59 Act. 20.10 Math. 26.38 although in one man there be moe faculties of one soule which are in it at one time as there be three vnities in the number of three which is yet but one number And all these faculties do manifest themselues in time some sooner some later euen as the instruments of this or that facultie in the bodie are fitted strong and liuely or else are first framed and do come first What is the soule of man It is a spirituall substance in the bodie of man created by God of nothing and vnited vnto it to make one person not onely to giue life to the bodie and to make the instruments fit for certaine functions and actions but also that it might haue the soueraignetie in ordering the life of the whole man and might stirre vp man to the knowledge and worshipping of God the Creator and being sundered from the bodie it doth not perish but abideth immortall When is the soule infused and commeth to the bodie When the bodie in the wombe of the mother is firmely rooted fitted with instruments disposed to receiue such a soule as in the creation of the first soule appeareth which is a patterne of al other c Gen. 2.7 Eccles 12.7 Which is the proper seate of the soule of man in the bodie Especially the heart
because the heart amongst all the intrailes and members in man is the first that liueth and the last that dieth And euery where in the Scriptures the speciall actions of the soule are ascribed to the heart d Mat. 15.18.19 Rom. 2.15 10.10 1. Pet. 3.4 Is the whole soule in the whole bodie and in euery part of the bodie the whole soule Of this mind is Augustine and some other after him as light is in the aire which is primarily by it selfe in the whole secundarily in the parts And that it is not only the forme act and perfection of the whole body but also of euery particular part And lastly that it hath no bodie and is not circumscribed in any place and is indiuisible But others thinke that like a certaine king she sitteth in some one part of the bodie alone and in one place as it were in her princely pallace doth diffuse her vertue thorough the whole bodie and that it doth exercise diuerse actions in the diuerse parts of the bodie according to the diuerse placing of the instruments in those parts which are necessarie for the doing of such actions So it reasoneth in the head it willeth in the heart it concocteth in the stomacke seeth in the eyes a 1. Cor. 12.17 to which opinion we subscribe touching which notwithstanding modest wits may forbeare till they be confirmed But how many parts or faculties of the soule be there Three essentiall according to Plato the vnderstanding facultie the facultie of anger and of lusting or after Aristotles the facultie of reasoning and discoursing of sense of liuing or nourishing For the same Aristotle saith the soule is that principium to wit inward and formall whereby we first liue haue sense and vnderstand But that distinction better befitteth the doctrine of Christians whereby the soule is distinguished into the vnderstanding which is also called the Mind and the Will or as the Scripture sometimes speaketh the spirit and the soule being taken in a more strict signification b 1. Thes 5.23 Heb. 4.12 What is the vnderstanding It is that facultie whereby we do discerne obiects either to be liked or disliked and the vnderstanding is double 1. Practising whereby we discerne good from euill right from wrong 2. Speculatiue whereby we distinguish truth from falsehood by the notions of goodnesse and truth which God hath put into our minds c Rom. 1.32 2.14 And what is the will A facultie of the soule whereby we either chuse or refuse the obiects so farrefoorth as the vnderstanding iudgeth them to be good or euill Which if it follow the rule of reason it is called election or consultation in a speciall manner but if otherwise it be moued by a false shadow and appearance of good then it is called both a passion and perturbation of the mind or an affection as also concupiscence Were all the soules of men created of God at once as the Angels were Origen and other Fathers haue bene of that mind and that they were as it were laid vp in Gods store-house but the contrarie is proued by the Scriptures For Gen. 2.17 Moses spake but of one soule Againe Dauid sheweth that soules are created successiuely in euery mans bodie Psal 33.15 who frameth their hearts that is their soules one by one and Zach. 12.1 Who frameth the spirit of man in the middest of him Rom. 9.11 the Apostle writeth of Iacob and Esay that before they were borne they had done neither good nor euill If they had done neither good nor euill then it followeth that their soules were not created from the beginning for it is against reason that all this while they should do nothing at all Whether was the soule of Euah made of Adams or not and whether are the soules deriued one of another by propagation or else new ones euermore created of God Some of the Fathers were of opinion that as one candle is lighted by another euen so the whole man is deriued of the whole man the soule of the soule the bodie of the bodie For say they first as one Lion begets another so by the power and efficacie of Gods blessing one man begets another who consists not only of a bodie but of a soule 2. Because we reade not that God created and inspired a new soule 3. Because the soule is the primarie seate of sinne in which Dauid saith his mother conceiued him Psal 51.7 4. Because in the first conception the soule is potentially in the bodie which according to the generatiue power giuen to mans seed is brought into act But the creation of the first soule as a plaine patterne sheweth what is the beginning of all other soules Againe Adam said of Euah Genes 2.23 This is now bone of my bone and flesh of my flesh but he saith not soule of my soule which he should haue said if so be that the soule of Euah had bene taken out of his soule Moreouer the testimonie of Zaccharie 12.1 is cleare who frameth or formeth the spirit of man in the midst of him And Eccles 12.7 The spirit returneth to God that gaue it Peter also commaundeth that we should commend our soules to the faithfull Creatour 1. Pet. 4.19 Besides that opposition doth seeme to require the same Heb. 12 9. where the fathers of our flesh are opposed to the Father of spirits because he doth not vse the helpe of men in creating of liuing creatures to which we must referre that of Esa 57.16 where in expresse words God is said to make soules to wit immediatly and not by propagation of man Yea the very nature of the soule doth testifie the same which is most simple and therefore indiuisible So then seeing to the propagation of it there is required a decision it is apparent that it hath not his beginning by propagation from the soule of the parents Neither indeed can spirituall substances be changed one into another and therefore as one Angell cannot beget another Angell euen so no more can one soule being of the same kind and nature produce another soule Wherefore it remaineth that it is created in the infusion of it and infused in the creating of it as August saith But herupon it will follow that God rested not from all his works Gen. 2.2 I answer out of Augustine that God rested from the workes of some new kind but not from the works of the same kind a Ioh. 5.17 By what meanes then is originall sinne conueyed to the children Neither by meanes of the soule nor by meanes of the bodie but by meanes of propagation from Adam alone For that all mankind is corrupted by Adam doth not so much proceed from generation vnlesse it be in regard of the manner that is so farrefoorth as one sinfull man begets another sinfull man as from the iust iudgement of God who as he had adorned all men in one as the roote and head of all mankind with originall iustice so after that
onely not vnderstand those things which belong to true pietie but euen in things belonging to this life is blinde and oft is deceiued 2. That saying of Cicero That a man must aske of God good fortune but wisdome he must take from himselfe 3. Of the Pelagians that man by the proper strength of his nature without the grace of God can turne himselfe to God and by his pure naturall gifts can fulfill the Lawe 4. The errour of those Semipelagians who attribute our conuersion partly to Gods grace partly to the power of free will And that of the Schoolemen who say that a man by doing as much as lyes in his power deserues grace de congruc that free will worketh together with the grace of God and that in motions of the Spirit it is not taken away nor lost but onely weakned and that the will can prepare it selfe to grace 5. Of the fathers of the Counsell of Trent who affirme that the strength and faculties of the soule are indeede bound and entangled in the snares of sinnes so as a man cannot by his owne power winde himselfe out but yet that they are not put out nor extinct but only feeble as a sick man whose strength is impaired by some disease who is refreshed when the physitian commeth to him and layeth his hand vpon him or as a bird which hath abilitie and power to flye but beeing tyed by a thred can not exercise the vse of that facultie 6. That Position of the first vniuersall grace that the Lord openeth all mens eyes that they may see and their eares that they may heare if they will seeing it is required that they haue a power to will 7 The errour of the Enthusiastes who boast of visions speculations conference familiar speech with God inspiration without Gods word and doe imagine that men are compelled haled and pulled to their conuersion and vpon this false ground they contemning the word of God doe expect that drawing and forcing of the spirit The ninteenth common Place Of the Lawe From whence is the Latine name of Lawe to wit Lex taken EITHER of binding Lex a ligando because the Law bindeth those vpon whom it is imposed either to obedience or punishment or else a legendo of reading because Lawes were vsed to bee read publikely or ab eligendo chosing because it is a rule of things to be chosen or refused the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distribute because it giueth each man his right What significations hath the word Lawe 1. It is in generall vsed for all Doctrine which prescribeth any thing as in Hebrew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah of Iarah which signifieth to teach For which cause also the Gospell is called a law Esa 2.3 The Lavv is gone forth of Sion and the cōmandement of the Lord from Ierusalem So Ierem. 31.33 I vvill put my lavv in their invvard parts and in their hearts I vvill vvrite it And Rom. 3.20 The Gospell in that place is called the Law of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by imitation that is a Doctrine which propoundeth saluation vpon this condition If thou beleeue 2. More specially the Law signifieth the Old Testament Rom. 3.19 Wee knovv that vvhatsoeuer the Lavv saith it saith it to them vvhich are vnder the Lavv. 3. When the Law is opposed to the Prophets it signifieth only the bookes of Moses and it is distinguished from the Prophets Psalms Luc. 24.22 Those things vvhich are vvritten in the book of Moses in the Prophets in the Psalmes And Rom. 3.21 The righteousnes of faith hath testimonie in the Law Prophets 4. When it is opposed to the Gospell it is taken for the Law the things thereto belonging as it is in the same Chapter ver 28. VVee are iustified by faith vvithout the workes of the Lavv. 5. When it is opposed to grace it signifieth the wrath of God and damnation and the rigour of Iustice as Rom. 6.14 VVe are not vnder the Lavv but vnder grace So Gal. 3.18 If yee be led by the Spirit yee are not vnder the Lavv. 6. Sometimes it is opposed to the trueth and then it signifieth the shadowes of the Lawe that is the Ceremonies of the Lawe As Iohn 1.17 The Lavve vvas giuen by Moses but grace and truth by Iesus Christ 7. When it is opposite to the time wherein Christ was giuen it signifieth the whole policie gouernment of Moses as Gal. 3.20 Before faith came vve vvere kept vnder the lavv As also it signifieth the ordinance of the Priesthoode Math. 11.13 The lavv and the Prophets prophecied vnto Iohn a Heb. 7 12 10.11 8. The Law is somtime by a Metonimie taken for rule authority soueraignty and commaund or that force which constraineth a man to any thing as when it is said The lavv of the spirit of life the lavv of Sinne and death b Rom. 8.2 the Lavv of the members c Rom. 7.23 But vvhat vnderstand you in this place by the vvord Lavv I vnderstand a law put into mēs hearts by God afterwards repeated by Moses which cōmandeth holy and iust things promiseth eternal life on this condition If thou shalt do all these things Again it threatneth a curse if a man faile but in the least of them d Iam. 2.10 Gal 3 10. What Epithets and titles be giuen to the Lavv in Scripture Diuers but in diuers respectes For when comparison is made betweene the Law and Gospell especially in the article of Iustification then Paule giueth the law such termes and appellations as seeme ignominious but this is by relation 1. By our fault not any fault in the Law For he calleth it a Schoole-maister a prison that shutteth vp a Gal 3.23.24 the yoake of bondage b Gal. 5 1 the povver or force of sinne c 1 Cor 15 56. the operation of vvrath and of death d Rom. 4.15 7.5 vveake and beggerly elements of the vvorld e Gal. 4.9 the ministerie of death and condemnation the killing letter f 2 Cor. 3 6 7.9 the hand vvriting vvhich is against vs g Col 2 14 the Testament vvhich begetteth vnto bondage h Gal. 4 24 But being considered by it self as a Doctrine published by god it is called a holie Lavve and a holy and good commaundement i. a vvord of life a cōmandement vvhich is vnto life i Rom. 7 12 Who is author of the Lavve k Act 7 58 l Rom. 7 10 God himself who in the beginning put it in the minds of men then in Mount Sinah he engraued it in tables of stone and gaue it Moses to be published m Exod 32 16 What ioynt causes Ministers vvere there in publishing the lavv 1. The Angels who were not the authors but messengers and witnesses imployed in the publication of the Lawe which was done by God
compassed me and the griefes of the graue caught mee when I found trouble and sorrow 4 According to some mens interpretation it signifieth the generall state and condition of the dead whether the good estate of the aged or the euill of the wicked 5 In others iudgement it signifieth the extreemest degree of humiliation What signifieth the word Descending 1 It properly signifieth a motion from a high place to a lower 2 By a tropicall speech it signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the descending of Christ or the last degree of his humiliation â—s Ephes 4.10 He that descended that is he that made himselfe base and of no reputation and taking vpon himselfe the forme of a seruant subiected himselfe to the miserable condition of this earthly life he is euen the same that ascended aboue all heauens What therfore is the meaning of this article He descended into hell It is diuers accordingly as the simple words are taken in diuers significations What is the first The first interpretation is of them that thinke these words are added for better explanation sake against the heresie of the Valentinians and that no other thing is heereby meant then that Christ was truly dead and laid in his graue as other men who haue beene dead and buried VVhat thinke you of this exposition That it is too sleight and trifling because it is not likely that the buriall of Christ being declared in plaine words should be deliuered in a more obscure forme of speech neither doth such a repâ—tition of the same thing befit such a briefe and compendious rehearsall of the chiefe heads of our faith What is the second It is Hieromes and the Papists who thinke that Christs soule being separated from the bodie came to a certaine place which they call Limbus patrum to wit the vpper part or an vpper roome as it were of hell in which there are no punishments but onely a depriuation of a better and more perfect good In which place they say the Spirits of the faithfull fathers did remaine before Christs incarnation from whence afterwards the soule of Christ comming thither in deed did bring them with himselfe into heauen Which thing they go about to confirme out of Mathew 27.52 Many besides of the Saints rose againe either with Christ or after him and 1. Pet. 3.19 By which also he went and preached vnto the spirits which are in prison and 4.6 for vnto this purpose also was the Gospell preached vnto the dead Doe you like this opinion No 1 for such a place cannot be proued by any testimonie of Scripture 2 Because we read that not all the Saints bodies but some only rose againe with Christ to testifie the power of Christs resurrection whereby life is restored to vs. 3 The place 1. Pet. 3.16 Is manifestly to be vnderstood concerning Christs spirit which preached repeÌ„tance by the mouth of Noah to the disobedient and wicked and the place in the fourth Chapter is to be vnderstood of the Gospell which was preached to them which were dead in former times that is which were indeed aliue when they were preached vnto but were dead at what time this was spoken of them Also because this opinion doth not a little detract from the power of Christs sacrifice the price whereof is infinite and extendeth it selfe vnto all times according to that which was said Apoc. 13.8 The Lambe was slaine from the beginning of the world Therefore Abraham was deliuered from hell by the merit of Christs sacrifice no lesse then Paule or any one of the godly that died after Christ was giuen for our redemption What is the third opinion The third is of them who thinke that Christ did indeed descend into the place of hell But this opinion is diuided three waies For some there are who say that the soule of Christ did go downe thither whilest his bodie lay in the graue that there it might suffer for the soules of men Which opinion is by three reasons confuted 1 Because the bloud of Christ is a most perfect expiation for all the world a Iohn 1.7 2 It is confuted by Christs saying vpon the crosse It is finished Ioh. 19.30 Therefore he had no more to suffer when as death made an end of his torments 3 Because Christ endured horrible torments in his soule whilest it was yet in his bodie as is manifest by that terrible crying My God my God c. Mat. 27.46 which shooke both heauen earth 2 Others say that the soule of Christ descended into hell not that it might suffer any thing there but that as in his bodie he had preached vpon earth the Gospell to them who were liuing so being dead he might in his spirit preach the Gospell to them in hell which opinion commeth neere to the second of those formerly repeated by vs. But to what purpose had this beene seeing after death there is no place left for preaching and repentance Moreouer he commended his spirit into the hands of his father and said vnto the theefe This day shalt thou be with me in Paradise where vndoubtedly there is no hell Luke 23.43.46 3 The fathers for the most part of them do labour to shew that in the very earthquake momët of his resurrectioÌ„ Christ did preseâ—t himself aliue to theÌ„ in hell shewed himselfe not so much in wordes as in deede conquerour of death and of the Prince of darknesse and that Sathan had no more power ouer the elect and that hee had a name giuen him aboue all names that at the name of Iesus euerie knee should bow both of things in heauen and things in the earth and things vnder the earth Phil. 2.10 For this cause Augustine saith thus The whole Sonne was with the Father the whole Sonne in the wombe of the virgin the whole in heauen the whole in the earth the whole on the Crosse and the whole in Hell VVhat thinke you of this iudgement of the Fathers I dare not condemne it seeing it is not against the holy Scriptures and hath in it no absurditie And the consent of Fathers when as it manifestly doth not disagree with the Scriptures is not lightly to be accounted of Yea more this opinion may seeme probable to be gathered out of the Apostles words Ephes 4.9 Now that he ascended aboue all heauens what is it else but that hee had also descended first into the lowest parts of the earth For here there is a manifest opposition betwixt aboue all heauens and the lowest part of the earth But the first is taken according to the letter therefore also the second as it seemeth must be vnderstood according to the letter but there is no part of the earth lower then hell which is the place of the damned Although others by the lowest parts vnderstand simply the whole earth which is the lowest part of the world into which Christ descended and liued in it for many yeares What is the fourth opinion Of them who saie that
Lazarus was caried by the conduct of Angels into Abrahams bosome so was the rich man thrust downe into hell c luk 16.23 and therefore the soules can not be said to rise againe either from death or sleepe In this respect do wee confesse in the Creede the Resurrection of the flesh onely Yet because the soule returneth to quicken and gouerne the bodie and there is no resurrection without the soule it may be said to rise againe by accident Shall the same bodies in number or shall new bodies rise againe 1. The verie selfe same in number those truly without defect because Psal 34.21 The Lord keepeth all the bones of the Saints there shall not one of them be broken And there shall not a heire of your head perish Luk. 21.18 2. Because euery one shall beare in his bodie that he hath done bee it good or euill 2. Cor. 5.10 3. Because God hath consecrated the bodies of the faithfull to be Temples vnto himselfe d, 1. Cor 3 16.17 6 15 19 4. Because this corruptible bodie saith the Apostle 1. Cor. 15.53 must put on incorruption pointing with the finger a like quantitie and the verie same essence in number saith Tertul For he could not speak more expresly vnlesse hee should apprehend with his hands his owne skinne 5. Because the bodies of the wicked are subiect to the torment of hell e Math. 10 28 6. Because all that are in their graues shall heare the voice of God Ioh. 5.28 Men therefore shall not rise againe out of the fower Elementes as if they were made of a new matter as though the being the same againe could not be in the matter of an humaine bodie but onely in the forme thereof to wit in the soule as some vnconstant spirits would haue it and therefore man may bee said to rise againe the same in number Alber. oratio de Resurr for the form's sake namely the soule for although when a print is made in wax and marred againe the same forme remaineth not and therefore if it be againe made in the same wax it cannot bee called the same print in number yet the verie same wax remaineth so although the substantiall figure of mans bodie be confounded in the graue yet the bodie shal rise again the same in nūber because the selfe same matter with the properties making one and the same Indiuiduum indiuisible bodie shall be restored by the commaundement of God a Ioh. 2.18 7. Because Christ whose members wee are and to whose bodie our bodies shall be conformed receiued againe that bodie which he had caried about with him b Ioh. 2.19 8. Because it were absurd that Paule should be depriued of the reward of the Crowne in his bodie wherein he caried the markes of Christ So that euen as if a garment be ripped into pieces afterward bee againe sowed together it maketh all one garment no other in number or if the small wheele of a firelock bee taken in sunder afterward the ioynts therof also made cleane be ioyned and set together againe it is the same in number So shall the essence be all one of mans bodie which though dissolued shall againe be ioyned together by God and shall rise againe the infirmities and accidents being taken away which may bee wanting without destroying the essence And because God hath all the Elements readie at his beck no difficultie shall hinder him that hee may not command both earth and water ayre fire to restore that which seemeth to be consumed by them VVhat shall bee the forme or manner of the Resurrection When the last day shall appeare Christ on a sodaine and vnawares in the same visible forme wherein he ascended to heauen shall come in the clouds with Angels and thousands of his Saints Iud. 14. with the cheerefull voice of an Archangell and with the trumpet of God when at the voice and so at the sound of the trumpet Mat. 24.31 as in mount Sinai when the Law was promulged c Exod. 19.16 they shal be raised vp shal take againe their owne bodies who sleep in the dust to whom the act of coupling the soule and body togither a new after death or the returning of the soule at the commaundement of God into her owne bodie shall be the forme of Resurrection but they who shall be found liuing and remaining afterward in his comming shall be changed in a moment and in the twinckling of an eye 1. Cor. 15 52. d 1 Thes 4 15 16 this sudden change not of the substāce but of the quality of their bodies shal be vnto them in the steed both of death as also of resurrectiō that it might be true which is written Heb. 9.27 It is appointed vnto men that they shall once die When shall the Resurrection be Christ answereth But of that day and hower knoweth no man no not the Angels of heauen but my father only Mat. 24.16 What shall be the conditions and qualities of the bodies that rise againe Six especially are recited a 1. Cor. 15 32.43.53 1. Immortalitie for of mortall such as they are now they shal be made immortall 2. Incorruption of corruptible they shall become incorruptible it is sowne a bodie subiect to corruption it is raised in vncorruption 3. Spiritualnesse for of liuing creatures that is of such as are quickned with an humane soule and are maintained in this naturall and fraile life with outward succors as meats and other means ordained of God they shall be made b Gen. 1.29.40 1 Tim. 4.3 spirituall not in essence but in condition or qualitie by partaking of the gifts of the spirit 1. Because they shal be altogether ruled by the holy spirit 2. Because they haue wholly giuen themselues to the gouernment of the same spirit 3. Because being vpheld by the power of God they haue no neede of meates or other helps because they shall be endewed with an exquisite fine and sharp intelligence of the senses it is sowne a naturall body it is raised vp a spirituall bodie 4. Strength for of being weake and subiect to sundry calamities sicknesse and sorrowes they shall be made firme strong not subiect to any perturbation and able for it is sowne in weaknes but shall rise in strength and the soule shall so perfectly rule ouer the bodie that heauinesse and weight shall be no hinderance thereto whereby it shall come to passe that we shall be rapt with such a nimble motion of our bodies to meet the lord in the aire 1. Th. 4.17 5. Perfection for of being deformed altogether full of vncleannesse lame and filthy to behold they shall rise very beautifull comely to behold very seemely wanting no limme not young as children nor decrepit with yeares but of a ful age ripe and strong as also the bodies of Infants that die in their mothers wombe shal by that wonderfull worke of God receiue as Austin witnesseth such a body as
remnant of the Elect. And the holy Ghost foretold of a generall Apostacie from the faith b 2. The. 2.3 1. Tim. 4 1 and Reuel 13.3.7 the whole earth followed the beast and wondred and power was giuen him ouer euerie kinred nation and all the inhabitants of the earth saith Iohn worshipped him All saith he whose names were not written in the booke of life that is all sauing the Elect. Where then was the Church Tertullian in his booke de poeniten saith that the Church may bee in one or two Wherefore if in those desperate times of the Church there were but one or two faithfull seruants of God it sufficeth that it may be called a Church Therefore it is not our part to determine at what certaine time the Church began to fall away but to labour rather by what meanes it may be freed from this calamitie What are the causes of a Church The principal cause is God the Father who hath chosen a church and at length calleth and gathereth it vnto himselfe Ephe. 1.4 Iohn 1.13 The faithfull are not borne of bloud nor of the will of the flesh nor of the will of man but of God And 6.44 No man commeth to me except the father draw him a Exod. 13.21 Mat 18.18 The second or helping cause is the sonne of God himselfe Iohn 14.6 No man commeth to the father but by mee who also hath purchased a Church with his owne blood Act. 20.28 The fellow labourers are the preachers of the word the Prophets and Apostles and their true successours who are therfore called builders b Ro 15 20 1. Pet. 2.7 and maister builders c 1 Cor 3.10 but in respect of the ministerie onely The outward instrumentall cause is the preaching of the word whereby God gathereth himselfe a Church The inward and verie efficient cause is the holy Spirit The formall cause is the syncere profession both of faith and of true Doctrine likewise The Materiall cause whereof are men chosen out of the whole world according to the commaundement of Christ Goe into all the vvorld Preach yee the Gospell to euerie Creature Marke 16.15 16. Are not the blessed Angels likewise a Materiall part of the true Church They are surely and so are the soules of the blessed and that the most beautifullest part d Psal 103 20. Hebr. 1.6.7 12.23 The Apostle acknowledgeth a companie of innumerable Angels and an assemblie and congregation or Church of the spirits or soules And Christ also as he is man is head and Lord of euerie creature and so of the Angels also e Col. 1.17.18 But we speake of the Church insomuch as God hath purchased it by his bloud and doth gather it together by his word but God redeemed not the blessed Angels who neuer fell as neither did he take their nature on him Hebr. 2.16 Neither doth he call them to the cōmunion of this Church by the ministery of his word but onely established them in their first blessed beginning Therfore we affirme that the Church is to be reckoned of men onely according to the promise of the father made to the sonne Psa 2.8 Hath the Church an head Seeing the Church is a bodie not naturall or mathematicall but mysticall a 1 Cor. 10 17. 12.12 Col. 1.18 it must needs haue a head of whom it may be gouerned nourished and cherished and of whom it may depend for euerie liuing bodie hath it head to which it is subiected by the Creator himselfe and from whom it draweth life The Church therfore hath her head not many heads but one onely for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 headlesse nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beast of many heads succeeding one another by deaths preuention because it must haue died as often as it should be depriued of it head by death and must haue reuiued as often as it got any new head which were altogether monstrous but it hath one onely head to wit Christ who is the head of his Church as the man is of the woman b Eph. 5 27 1 23. 1 By perfection because he is the only true God and verie man that in all things he may haue the preheminence Col. 1.18 2.10 2 By office Because Christ onely is King Prophet and High Priest who hath rule dominion and excellencie ouer the Church as the head hath ouer the bodie c Reue. 1.6 3 By efficacie because he onely inspireth vigour sense motion spirituall life and all goodnesse into his members d Ioh 6 5 7 15 1 2 and he onely being fastened to the bodie by the bond of the spirit giueth to the whole Church his reedifying coniunction ioyning or fastening together and communion of the members betweene God and themselues e 1. Ioh 1 3 Ioh 17.22 Eph 4 12 he alone is neuer absent but euer present with his Church by his spirit f Mat 28 20 and he onely giueth life to the bodie g Eph 5 24 and neuer dieth Death shall haue power ouer him no more Rom. 6.9 So that hee needeth no head by deputation as one Bride receiueth not two heads nor two Bride-groomes 4 By Decree because he alone is the shepheard of one sheepfold h Ioh. 10.16 and the chiefe shepheard as Peter himselfe affirmeth 1. Pet. 5.4 Neither is the condition of any of the Pastors of the Christian Church equall to that of the high Priest long agoe vnder the Lawe for that one high Priest was a true type of Christ a Psal 101.4 Heb. 7.17 7.9.11 but none of the Pastors of the christian Church is a type of Christ Besides hee had charge but ouer one small quarter and but ouer one Temple and ouer one people by the ordinance of God but none can haue charge ouer the whole world through which the Church is dispersed for this were to desire to include the world in one Citie saith Hierome Therefore is not the Pope the Ministeriall head of the Catholicke Church because it cannot be prooued by any testimony of Scripture and seeing Christs kingdome is not of this world he hath no need of a Vice-Roy or Vicar and the Ecclesiasticall ministerie which consisteth in the administration of the Gospell and Sacraments cannot be performed through the whole world by 〈◊〉 any one man But concerning Constantines Donation made to Pope Syluester that voyce which Syluester heard from heauen This day is poyson entered into the Church doth sufficiently testifie what we must thinke of it Finally he that calleth himselfe the Vniuersall Bishop Lib. 4. Epist 76 is the most true forerunner of Antichrist as witnesseth Gregorius Magnus who was himselfe Bishoppe of Rome Hath the Church any foundation Seeing it is a Spirituall house b 1. pet 2 5 it hath a foundation which is twofolde 1 Ministeriall in respect whereof the Church is said To bee built vpon the foundation of the Prophets and Apostles to witt euen on
it bee to the euening or from Supper to the dinner of the next day following or of both as also from all other delights and sports of the bodie so farre forth as mans nature is able to abstaine either for one day or many And if we must fast many daies and so some refreshing is to bee taken yet it must be a very sparing and slender diet without any dainties onely for necessitie not for pleasure with a lowlines of the minde simply seeking for the mercifull clemencie of God The Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a primatiue particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not to eate at all or a fasting from meat as Suidas doth expound it e Leuit. 16.29 3 32 2 Sam. 1 12 3.35 Act. 10.30 I sat fasting vntill the euening at my house Dan 10 2 3 I did mourne for the space of three weekes I did eat no dayntie bread neither did I taste any wine or eate any meat How manifold is fasting Twofold publick which is commaunded by authoritie of them who are gouernours of the Church and by reason of vrgent necessitie is celebrated by that Church in some publicke place of which sort were those fasts in the old Testament somtimes from one sometimes from more meales vntill the euening so that sometimes the verie creatures were denyed foode a Ier. 37 All which were celebrated either in the Tabernacle or Temple or Eclesiasticall conuocation b Iud. 20.26 Ier. 3.6.9 Ioel. 1.14 2.17 or before the temple or in any other publick place as in Mitspa that is in the watchtower which place was in the confines of the Beniamites being situate c Iud. 4.10 as it were in the middest of the countrie appointed for places of meetings d Iud. 20.1 1 Sam. 7.5.6 and in the New Testament Act. 13.2 and 14 27. Priuate fasting is that which is performed by any priuate person at his owne discretion whether hee doe it vpon priuate or publick necessitie as when hee doth acknowledge his sinnes or feeleth Satans temptations or when hee will obtaine any thing of God 2. Sam. 12.16.17 Psalm 35.13 I put on sackloth when they were sick and I did humble my minde in fasting and my prayer returned into mine owne bosome e Dan. 9.3 Neh. 1.4 Luk. 2.37 Act. 10.30 Mar. 2.18 In obseruation of this fast the antient did confesse their sinnes did weepe and cloathed themselues in sackcloaths they went crooked f Psa 35.14 they did rend their garmentes they wallowed in the dust g Isa 58.5 and put ashes vpon their heads h Da◠9.3 Hest 4.1 but these were but a partie of the paedagicall institution of the Olde Testament i Mat. 5.27 because Christ hath so abrogated those rites that hee hath now left them free What cautions are to bee obserued in fasting for the auoiding of superstition First of all there is required a spirituall or as some say an allegoricall fast which is the purifying of the heart by faith in Christ abstinencie from all the meate and leuen of maliciousnesse from vnlawfull desires luxury enuying fraude anger malice couetousnesse c. and from all offences idolatry theft rapine adultery lying strife c. as it is recorded Ier 14. When they fast I will not heare their prayers because they cease not from sinne we must rent our hearts and not our garments Ioel. 2.3 neither doth God greatly esteeme fasting yea it is rather hypocrisie and Pharisaicall fasting vnlesse the inward affection of the heart be present a true sorrow for sinne and a displeasure with a mans owne selfe true humiliation true griefe in the feare of God and a true endeauour to practise righteousnesse and charitie k Isa 58.5.6 7 2. Wee must take heede that we doe not thinke it a meritorious worke pacificall satisfactorie for sins a satisfaction of our vowe or kinde of Diuine worshippe or a meanes to honour Saints l Is 58.3 Zech. 7.5 Luk. 18.12 3. That there bee no superstition put in obseruation of times daies or meats as of flesh of white meates and fishes a Col. 2.2 For the ancient in former times did eate nothing m Isa 58.5 when they fasted but spent the time wholy in mourning in humility of minde confession of their sinnes and the lawe of a set fast to wit the tenth day of the seauenth moneth to be celebrated b Leu. 16.29 23.27.5 doth not binde in the new Testament Zech. 7.5 Este 9.21 much lesse the fastings of the Iewes instituted by humane tradition And Christ saith that when the crosse and calamities and persecutions doe come they doe demonstrate the time of fasting to the Disciples of the new Testament For when the bride-groome shall be taken away then saith hee shall they mourne and fast in mourning Math. 9.15 but the godly now that the worldly discipline of the Old Testament is abrogated may vse any meats by Gods leaue without offence to him or scandal of conscience 1 Tim. 4.4 Euerie creature of God is good and nothing is to be refused if it be receiued with thanksgiuing d Mat. 15 11 Rom. 14.14 1 Cor. 10.25 Act. 10.15 and Christ himselfe did eat rosted meat with his disciples to wit the flesh of the pascal lambe What is the end and vse of lawfull fasting 1 It doth macerate aflict bring vnder and correct the flesh that it runn not to riot or els causeth the flesh to be subiect to the spirit least the body being as the beast of the soule as the fathers speake by ouermuch delicacie being ouermuch fatted doe ouerwhelme the minde and spurne against the spirit Deut. 31.15 1. Esd 8.21 I haue published a fast that we might aflict our selues before the Lord. And as Paul speaketh 1. Cor 9.27 I beat downe my bodie bring it into subiection both of the minde and spirit Psa 109.24 But this must man so doe as he take heed that the body by ouermuch fasting abstinence or bad vsage be not so weakned that it being ill at ease the soule cannot execute her functions such a kinde of abstinēce Paul doth condemne Col. 2.23 and commaundeth Timothie that he drinke water no more but vse a little wine Ioel. 1.14 Neh. 4 for his stomacke sake often infirmities 1. Tim. 5.23 2 That we may be better and more feruently fitted for prayers and holy meditations and exercises of repentance because a full bellie causeth security whereupon these two fasting praier are ioyned togither in the scriptures Luk. 2.37 Anna did not departe out of the Temple but did labour in fasting and prayers Math 17.21 1. Cor. 7.5 that you may be giuen to fasting and prayer 3 That it may be a testimonie of our mourning for sinnes a 1 Sam. 7.6 of our submission and humiliation before God whilst we will confesse our guilt before God Psalm 35.13 I did humble my soule in fasting Hetherto of
word of God 3. The multitude and pompe of humane rites hath ouerthrowen the ceremonies ordeined by God 4. In those ceremonies spirituall efficacie and operation not bare signification is vsed without the word of God as may appeare by the consecrations of oyntments salt wax c. 5. They haue degenerated into superstition and abuse 6. They are falsly supposed and held to perteine to the integritie and trueth of Baptisme VVhat is the word in Baptisme The word of the Gospell the summe whereof Christs institution conteineth beeing conioyned with the promise of eternall life being in these words Baptize yee in the name of the Father the sonne and the holie Ghost whosoeuer beleeueth is baptized shall be saued Mat. 28.19 And the pronunciation of this forme plainely and clearely in our natiue speach that all may vnderstand it I Baptize thee in the name or into the name of the father and of the sonne and of the Holie Ghost which words in the Schooles are called the forme of baptisme But wee had rather call them the forme of words therefore Dydimus saith that Baptisme is vnperfect if any of th◠three persons bee omitted For whereas in the Act. cap. 2.38 wee read that the Apostles baptized in the name or into the name of the Lord of Christ it is either spoken by Synecdoche as Ambrose thinketh and is of the same sence with the aforesaid forme because the father is in Christ the holy Ghost also whosoeuer beleeueth in the Son beleeueth likewise in the father in the holy Ghost a Io. 12.44 14.9.10.12 or in the name of Christ that is through the name commaundement of Christ that is as he had appointed and ordained as name is often taken for commaundement or the terme to which that is the end and scope and effect of baptisme is signified but not the forme of Baptizing so that the meaning is that he had baptized them into the name and profession or euen into the death of Christ and to haue incorporated them into Christ by baptisme and to haue consecrated and sealed them Christians vnto him as their Mediator but with the accustomed forme of baptisme What is it to be baptized in the name of the father the Son and the holy Ghost By this phrase is signified that by calling on the fathet the sonne and the holy Ghost he who is baptized his sins being forgiuen is receiued into the fauour of that God which is the Father sonne and holy Ghost and is adopted sealed ingrafted installed receiued and consecrated into the sheepefold familie inheritance power worship league fauour religion faith and communion of the father the sonne and the holy Ghost that is the true God in nature and essence one but in propertie of persons three which is the Author of saluation that wee might liue after his pleasure Therefore he saith not In the names but in the name least from hence occasion might be giuen of making three Gods In which sence this phrase is to bee taken as it is plaine by the words of Paul 1. Cor. 1.13 where he denyeth that he baptised any in his owne name So then by Baptisme wee are consecrated to GOD the Father because in him our Adoption and regeneration which followeth after it is established by the Holy Ghost VVhat is the internall matter of Baptisme The thing signified which is both the bloude and spirit of Iesus Christ which are correspondent to the water and also the Ingrafting and incorporating into Christ by the holy Ghost and consequently the imputation of the righteousnesse of Christ the remission or washing away of sins the Regeneration or spirituall second birth the renewing and sanctification of that man which is baptized The putting on of Christ as it were of a garment wirh which wee are couered a Gal. 3.8 Ephe. 5.26 Tit. 3.5 Likewise the fruite fellowship and participation of the death buriall resurrection of Christ b Rom. 6.4.5 Col. 2.1.3 Lastly our Adoption and entrance into the Church of God as it were an admittance into the societie of the Saints which thing signified may be also called the essentiall part and internall forme of Baptisme What is then the forme of Baptisme Of outward Baptisme that holy externall symbolical action which the Minister of the word of God vseth which consisteth first in the reciting declaring of the institution of the diuine promises anexed to baptisme or in signifying the lawful wholsome vse of baptisme Secondly in the confession of that faith into the which baptisme leadeth or in Catechisticall questions answers or in stipulation by which those that were to be baptized in times past did testify their Inward baptisme being then to be cōfirmed with the outward as Act. 8.31 c 1 Pet 3.21 But first especially in the sprinkling of water in the name of the Father the sonne and the Holy Ghost And last of all in prayers blessings giuing of thanks in a language knowne vnto the people that the congregation may be able to say Amen 1. Co. 14.16 for all these things are commaunded by Scripture and example as Preach the Gospell hee that beleeueth c. Mat. 24.19 Act. 22.16 and Bee thou baptized and wash away thy sinnes by calling on of the name of Iesus Now the Scripture hath not prescribed a set forme in certain words concerning those admonitions and prayers touching the institution and Doctrine of baptisme which the word of God deliuereth but hath left that free as circumstances may require for the better edifying of the Church so that the foundation be kept But the forme of inward baptisme is that inward action which is proper vnto Iesus Christ himselfe working by the Holy Ghost VVhat Analogie and agreement is there of the Signe with the thing signified in Baptisme Verie great for euen as the water doth wash the body and the filth thereof so the bloud of Christ by his merit doth wash away our sins and spirituall spots for his spirit doth sanctifie vs d Rom. 3 25 Tit. 3 5 1 Iohn 1 7. And like as euery generation cōsisteth of moyst watery matter Wherevpon some Philosophers as Thales haue said that water was the beginning of all things so our regeneration is by the holy Ghost in Baptisme who is often signified by the name of water for euen as water prepareth the earth to bring forth fruit and quencheth thirst So the holy Ghost that same which sate vpon the waters a Gen. 1.2 maketh vs fit for good workes and quencheth in vs the thirsting after terrene things and hereof good workes are called the fruites of the spirit b Gal. 5.22 and Christ saith who so thirsteth let him come to mee and drinke for hee that drinketh shall neuer thirst but this hee spake of the spirit which they that beleeue should receiue c Esa 51.1 Secondly the sprinkling with water doth plainly note the sprinkling of the bloud of Christ
to him which is not yet baptised and if it may not be giuen yet at least it ought to be required and procured by all meanes possible Dâ— nupt et Concu l 2. c. 17 18 yet is it not so simply precisely absolutely necessarie that those which depart out of this life without it especially the Infants of Christians cannot be saued as Augustine beleeued and those also which make baptisme the first steppe of saluation and therefore exclude from saluation all those which want baptisme yea although there bee no contempt of Baptisme But we verie openly confesse that this is not our opinion Because so there is great iniurie done vnto the grace of God and to the power of his couenant in which hee promiseth that he will be the GOD of the faithfull and of their issue and that he will shew his mercie euen vnto a thousand generations Exod. 20.6 Secondly because it would be absurd that these Infants which in times past died in great numbers before the eight day of circumcision before which they might not bee circumcised according to the law of God or those which were not circumcised by the space of fortie yeares in the wildernesse Or the Christian Infants which died in times past before the feastes of Easter and Pentecost without the baptisme of water by no fault of theirs for at those Feastes Baptisme was administred in times past both these and the other being vnder the couenant it would I say bee absurd to thinke them depriued of saluation which cannot but be a great crosse to the conscience of the parents 3 Part. 9.68.4.2 if death should preuent their children baptisme Againe why should the children beare the punishment of anothers fault but this is the doctrine of Thomas Aquinas That children are neuerthelesse baptised vvith the baptisme of the spirit though they vvant the outvvard signe Thirdly Sacraments are not the cause but the Testimonies and seales of our saluation and doe not of themselues conferre grace Nor doth the priuation of the holy signe defraude the childe but the parents contempt or negligence of the same a Exod. 412 Iosu 5.3 Fourthly The conuerted thiefe wanted the visible Baptisme but not the thing signified which may likewise be said of Infants vnbaptised For that in the 17. of Genesis Let him that is not Circumcised be cut of from the people of God Was spoken of them of yeares and the meaning was hee that would not be circumcised the same is also to bee meant of the vnbaptised Likewise that in the third of Iohn Except a man bee borne againe of water and the Spirit hee cannot enter into the kingdome of heauen Is not meant of Infants which could not receiue it as being preuented by death onely and not by any other fault but eyther of the ordinarie meanes which may not bee neglected when it may bee had or of Baptisme which if it bee not receiued indeede is yet receiued in desire as Thomas expoundeth it And as Ambrose saith of Valentinian that hee was baptised in desire and will though hee had neuer the outward ceremonie For as hee was comming to Ambrose to bee baptised hee died in the way Or else it is to bee vnderstood of the liuing water which is the Spirit that is of the vertue and efficacie of the holy Spirit which worketh that in the soule that water doth in the bodie And so the names of water and the Spirit may meane one thing as it in the third of Mathew Hee that followeth mee it is hee that baptiseth with the holy Ghost and with fire That is with the spirit which hath the office and nature of fire in regeneration the Baptisme of which spirit is absolutely necessarie to saluation And thus Augustine expoundeth this place Is Baptisme to be administred without exorcisme or coniuring out of the Diuell or blowing To exorcise is to adiure a man by holy things as by God or by Christ to doe a thing which men commonly call to coniure as the 26. Math. The high Priest saith vnto Christ I Coniure the by the liuing God to tell vs if thou bee Christ And the sonnes of Sceua in the 19. of Act. coniured the diuell by Iesus whom Paule preached Hence come Exorcistes and true Exorcisme which gift was peculiar to the holy Ghost by which the Apostles at the first and other faithfull draue diuels out of the possessed as we read in the Acts and Christ saith They shall cast out Diuels Mark 16. But yet without baptisme as Tertullian obserueth Therefore it is not to be retained first because when Christ instituted baptisme he did not command any to exorcise secondly for that the diuell is driuen out by Christ euen in baptisme for as Cyprian saith like as Scorpions and Serpents which are of force on drie land can do no hurt being flung into the water so an euil spirit can inhabit no longer in whom the spirit of God beginneth to dwell after baptisme and sanctifycation Thirdly for that the Apostles administred it without exorcisme Fourthly neither those that are possessed or the heathen worshippers of diuels are to be baptised but only they who are holy and partakers of the couenant of grace the members of Christ and to say that such are subiect to the diuels destroying power were verie absurd Fifthly that gift of exorcising ioyned with the gift of miracles was but for a time as that also was when many sicke people were healed by the annointing of the ministers of the Church and by inuocation of the name of Christ a Iam. 5.14 till such time as Christian religion was spred ouer all the world Sixtly for that exorcisme was neuer vsed at the circumcising of Infants But whereas the heathen did bring testimonie vnto the Church before their baptising as Tertullian witnesseth that they renounced the diuell and his Angels this was a publike testimony of repentance in them of yeares as also that blowing with clapped hands which he that was to be baptised performed did giue the Church thereby to vnderstand that hee renounced Sathan and his kingdome But in the Papacy it is done by the baptizer euen the face of Infant to be baptised and is therefore friuolous and to be reiected May Godfathers and Godmothers be vsed They may 1 Because the originall of it sprung from the Imitation of the baptising of those which were young in faith in the Primitiue Church who before their baptisme did not onely yeeld a reason of their faith but also produced Testators and witnesses of the same 2 The Scripture is not against it 3 It is a most ancient Ecclesiasticall custome 4 There is nothing in it that is euill or dishonest 5 It proceeds from charitie 6 It tendeth so farre to the Infants profit and saluation that no man is the worse for it 7 It maketh wholly for the edification of the Church 8 As a midwife is vsed to make the birth easie in child-bearing so in this spirituall
fulnesse of Christ Ephes 5.30 and 4.13 Of which place Zanchius in his comment vpon it discourseth most learnedly What therefore is that which is conioyned vnto vs Christ according to himselfe and according to his effect and grace that is Christ himselfe whole but yet spiritually and to bee considered in minde together with all his merits How is this vnion made whether by a reall actuall and corporall inuisible falling downe of Christs flesh into vs and by a naturall touching with ours or by a connexion contiguitie locall indistance orall perception or by an essentiall commixtion of the flesh of Christ and ours or by an ingresse of his bodie and soule or by a corporall coniunction By none of these For the veritie of the flesh of Christ and his ascension into heauen doe not suffer this Besides also out of so many substances of diuers bodies there should grow a most monstrous bodie but by a copulation or connexion altogether spirituall and supernaturall yet reall and true altogether after a diuine and heauenly manner For if the things which are vnited be respected it is an Essentiall vnion If the truth of the vnion it is reall But if the manner whereby this vnion is made it is spirituall That there is such an vnion it is truly manifest vnto vs out of the both simple sacramentall word of God but for the forme which may containe the exact definition thereof the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very being of it how it is which some doe importunately require of vs the Apostle by the best right calleth a great mysterie Ephes 5.32 They shall be two in one flesh The reason whereof is such that we cannot in our mindes comprehend it For it is spoken Contradictorily that any thing is accuratelie declared eyther that the forme therof or formal cause is accuratly knowne and is secret For now wee see through a glasse darkely but then shall wee see face to face Now I know in part but then shall I know euen as I am knowne And wee walke by faith not by sight 1. Cor. 13.9.12 and 2. Cor. 5.7 And it is enough in this mysterie to know the efficient cause with the finall and adiuuant causes For also in actions wee then know chiefely when wee see the beginning of the motion saith the chiefe of the Phylosophers booke third that is when wee haue knowen the efficient cause Which is the proper cause or the meanes and the Energeticall that is efficient cause of this our communion with Christ The operation efficacie and working of the holy Ghost doth cause that a man receiueth Christ together with his merits For as the sinewes comming from the braine are scattered into the integrall parts of the liuing bodie and doe ioyne the middle low panch armes hands feet both to the head also to the members by a conueniēt situation function of euery part remaining safe So one the same spirit of Christ comprehending vs a Phi. 3.12 doth so make vs partakers of him that cleauing fast both to Christ the head to his members more straightly and more strongly then the members of the naturall bodie to the bodie wee may neuer be separated from him and from them as Paule teacheth 1. Cor. 12.12 As the bodie is one and hath many members and all the member of the bodie which is one though they be many yet are but one bodie euen so is Christ For so collectiuely by a word taken from the head he calleth both Christ who is the head and the mysticall bodie of that head which is the Church Whereby it commeth to passe from that great bounty of our Sauiour that Christ also himselfe becommeth so neerely ours and we likewise his that before the fathers iudgement seat Christ and the Church not by a hypostaticall ioyning of substances but by a mysticall belonging to this communion are as it were one and the same subsistence and wee are taken to be one Christ most effectually For by one spirit wee all are baptized into one bodie saith the same Apostle that is that we should be gathered into one bodie of Christ and haue beene all made to drinke into one spirit that is with one liuely draught of the Lords bloud b 3.19 Wee are made partakers of his one spirit 1. Corinth 12.13 And Irenaeus saith like as of drie wheat one lumpe cannot bee made without moysture nor one bread So neyther we being many could not haue beene made one in Christ Iesus without the water which is from heauē Therefore Paule 1. Cor. 6.17 He that is ioyned to the Lord is one Spirit with him whereupon also it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The communion of the holy Ghost a 2 Cor. 13 13 And 1. Iohn 3.24 Heereby we know that Christ abideth in vs euen by the spirit which he hath giuen vs. And Rom. 8.9 If any man hath not the spirit of Christ the same is not his Therefore like as by one and the same soule all the members of the bodie are vnited with the head and are quickened so all the faithfull although they be in earth and their head in heauen yet in verie deed by one and the same spirit issuing from the head and by euerie ioynt of the mysticall bodie yeelding nourishment are vnited with him and being knit together doe abide liue and receiue increase according to the measure of euerie part Ephes 4.16 Gal. 3.5 By what meanes doe wee in like manner communicate with the flesh of Christ Not by nature as wee communicate with the flesh of Adam nor yet by a naturall and corporall instrument but by one supernaturall and spirituall that is by faith alone created in vs by that selfe same spirit whereby Christ doth comprehend vs a Phil. 3.12 by which we doe receiue lay hold vpon and as it were by an instrumentall cause possesse Christ himselfe Concerning which manner Ephes 3.17 the Apostle saith That Christ may dwell in your hearts by faith Therfore wee are vnited to Christ by faith Therefore this vnion is made by the Spirit in respect of Christ and by faith in respect of vs. Neyther is their any other manner of vnion with Christ deliuered in the scriptures They erre therefore which say that faith is the formall cause of our vnion with Christ or of our iustification seeing that it is as it were a spirituall hand which receiueth Christ and his merits applied vnto it selfe by the holy Ghost Which are the outward instruments of this communion The Gospell and the Sacraments whereupon it is called the communion or fellowship of the Gospell b Phil. 1.5 because by the preaching of the Gospell and vse of the sacraments wee haue fellowship with Christ and his Church 1. Iohn 1.3 Is this sacramentall coniunction of vs with Christ necessarie It is being as it were the cause of all things which we haue in Chist and no other besides this for as the
INSTITVTIONS OF CHRISTIAN REligion framed out of Gods word and the writings of the best Diuines methodically handled by Questions and Answers fit for all such as desire to know or practise the will of God Written in Latin by WILLIAM BVCANVS Professor of Diuinitie in the Vniuersitie of LAVSANNA And published in English by ROBERT HILL Bachelor in Diuinitie and Fellow of Saint Iohns Colledge in Cambridge for the benefit of our English Nation to which is added in the end the practise of Papists against Protestant Princes PROV 16.16 How much better is it to get wisedome than gold and to get vnderstanding is more to be desired than siluer Printed at London by George Snowdon and Leonell Snowdon 1606. King Dauids Testament to his sonne Salomon ANd thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart and with a willing mind for the Lord searcheth al hearts and vnderstandeth all imaginations of thoughts If thou seeke him he will be found of thee but if thou forsake him he will cast thee off for euer 1. Chron. 28.9 TO THE RIGHT HONORABLE AND hopefull young Lords Robert Deuoreux Earle of Essex sonne in Lawe to the most Honourable Thomas Earle of Suffolke and to Sir William Cecill Knight of the Bathe Lord of Cranborne sonne and heyre to the most worthy Lord Robert Earle of Salisbury grace and Peace RIght Honorable It hath pleased God to giue vs in this Church verie many remarkeable testimonies of his mercie whether we looke to the heauens aboue vs the earth beneath vs our Princes who rule vs our Pastors who teach vs our lawes which command vs or the singular mercies which we haue receiued or the fearefull iudgements which we haue escaped Our heauen is not brasse as it was in Achabs time a 1 K. 17 1 â— our earth is not barren as it was in Pharaohs time b Gen. 41 55 our Princes are not Lions as the princes of Iudah c Zeph 3.3 our Pastors are not wolues as were the shepheards of Israell d Math 7 15 our Lawes which commaund vs are not as the Lawes of Draco and our mercies receiued are Gods mercies our iudgements escaped are mens cruelties Yet of all the testimonies of Gods loue vnto vs this is and ought to be esteemed the greatest that we are come out of Babylon know God in Christ may read the scriptures heare Gods word be partakers of the sacraments pray in a knowne tongue worship the true God and that of mortall and sinfull men we are made the immortal and righteous children of God But because wee are so blinded with the loue of this world that we see not or perceiue not this note of Gods loue therefore the Apostle Iohn setteth an Ecce vpon it and saith behold what loue the father hath giuen vs that we should be called the sons of God e 1 Ioh. 3. â— Behold we therefore not the loue of Sampson to Delila f Iudg. 14.3 for that was a wanton loue nor the loue of Iaakob to Rahel g Gen 29.17 for that was a carnall loue nor the loue of Dauid to Ionathan h 1 Sam 18.3 for that was an humane loue but the loue of God to man the Creator to his Creature a good father to a multitude of prodigall and rebellious children Hee loued vs in our creation for he made vs men but more in our redemption for he mad vs saints he created vs with a word of his mouth he redeemed vs by the bloud of his sonne he created vs wheÌ„ we were nothing hee redeemed vs when we were worse then nothing he created vs to liue before him on earth he redeemed vs to liue with him in heauen He created vs and so did he others he redeemed vs but did not redeeme others He hath not dealt so with euery nation neither haue the heathen knowledge of his lawes i Psal 147 â—â— If there were in vs eyther Nobility of birth or comelines of beautie or correspondence of vertue or aboundance of riches our God might loue like vs for these as men doe affect and follow vs for these But since by discent we are Cananites k, EZ 16.3 by deformitie polluted in our owne bloud l. v. 6 by sin there is none that doth good no not one m Rom. 3 12 that our pouerty is such that we are poore naked and miserable creatures n Reuel 3 1â— it is not our old birth but the new birth not our owne beautie but Gods bountie not our vertue but Gods grace not our goods but Gods goodnes by which we become Gods children If I were Right honorable as profound as Paule as eloquent as Apollos as deuout as Dauid and as zealous as the Prophet Elias was I could neither expresse the quantity of this loue it is so great nor the quality of this loue it is of such efficacy By this fauor of God we of seruants become sons o Gal. 4.4 of enemies frinds p Rom. 5.10 of diuorced espoused q Hos 2 20 of prophan priests r Reuel 1.6 of captiues kings Å¿ Reuel 5.8 of Cananites Israelites t Acts. 11.26 of heathens christians of inheritors of hell heires nay felow heires with Iesus Christ u Rom. 8 17. By this fauor we enioy the forgiuenes of sins peace of conscience ioy in the holy ghost protection of angels the communion of saints audience in praying acceptance in obeying security in life comfort in death and eternal glory after we be dead By this fauor we are written in Gods book receiue a new name incorporated into Christs body clothed with Christs righteousnes indued with Christs spirit and one day shall be partakers of his glory But as Augustine was swallowed vp by the admiration of Gods Maiesty so am I with the consideration of this mercy I say of this mercy which is giuen vs by the father purchased by the son assured by the holy ghost offered in the word sealed in the sacraments apprehended by faith tried by tribulation and though not deserued by vs yet reserued for vs in the highest heauens Is God our father behold our dignity are we his children learne we our duty The consideration of this dignity made Theodosius to thanke God more that he was a christiaÌ„ then a King Moses to refuse the crowne of Aegypt x Heb. 11.24 Dauid to desire the place of gods doorekeeper y Psal 84.10 and Paul to make a base account of all things in this world z Philip. 3.9 The consideration of this duty made Abell to sacrifice his sheep a Gen. 4.4 b Gen 26. Abraham to sacrifice his son and the Romans to sacrifice theÌ„selues c Rom 12.1 Ioseph to flie adultery d Gen 39.9 the three children to flie idolatry e Dan 3 16 Nehemiah to fly tyranny f Neh 5 15 and all Gods children to abandon impietie
and a better life What be the benefites or the effects of this kingdome of grace Righteousnesse peace and ioy in the holy Ghost h Rom. 14.17 that is peace ioy happinesse light the knowledge of God begunne indeede here but made perfect in heauen or in the kingdome of glorie whereby it is manifest that this kingdome is not earthly but spirituall and heauenly i Ioh. 18.6.36 Which be the parts of the kingly office of Christ Two Vocation and Iudgement Vocation or calling by the word of truth and that double 1. whereby in generall Christ inuiteth all men indifferently to the embracing of his Gospell hauing appointed the ministery of the word to that end and purpose k Mat. 22.14 2. Speciall whereby by the labour of his Ministers he doth effectually illuminate and call vnto the knowledge of himselfe the elect by the inward operation of his spirit in his time appointed l Rom. 8.30 The other part of his kingly office is Iudgement m Ioh. 5.17 which he exerciseth after two maner of wayes 1. In this life both toward the elect partly in iustifying them or absoluing them from their sins which is the office of a Iudge partly by defending them against all kind of enemies as also toward the reprobate afflicting them with temporall punishments or else killing them with the word and moreouer by casting forth superstitions and brideling the furie of Satan and vngodly men n Psal 110.12 2. In the world to come by summoning both of them before his Tribunall seate and giuing sentence according to his word 3. By glorifying his elect and adiudging the wicked to eternall punishment Seeing the kingdome of Christ is eternall Psal 45.7 o Mat. 16.27 25.31.32 c. Why is it said that in the last day 1. Cor. 15.24 he shal render vp the kingdome to God euen the Father Not because he shall vtterly depriue himselfe of his kingdome but because that the manner of administration which Christ vseth for the gathering and preseruing of his Church in this world shall then cease What things are contrary to the doctrine of the office of Christ 1. The error of Stancarus who referred those things which belong to the whole person as to be Mediator to the humane nature apart and of Osiander who ascribed the office of a Mediator to the Diuinitie alone 2. The error of the Papists concerning the authoritie of the Pope of the Church of Councels in deuising new articles of our faith and expounding of scriptures and bringing in mens traditions into the Church The same mens error concerning the merites of workes satisfactions and the sacrifice of the Masse substituted into the roome of Christ and of the priesthood and sacrifice wherein most blasphemously they say they offer vp Christ for the quicke and the dead and of inuocation and intercession of Saints 3. The errour of the Popes supremacie of Christ his Vicarship whereof he hath no need 4. The error of the Iewes who dreame of Christ his earthly kingdome The third common Place concerning the holy Ghost To what things in the Scriptures is this name Spirit attributed SOmetime to things created sometimes to the Creator whence we may make a double spirit one created another vncreated but yet by proportion because the word Spirit doth principally agree to the Creator and to the things created lesse principally When it is attributed to the creatures it is vsed two wayes sometimes it signifies the substance sometimes the qualitie The substance either bodily but by a metaphor as Iohn 3.8 The Spirit that is the wind bloweth where it listeth or else spiritually and that either the soule as Psal 33.6 Into thine hands O Lord I commend my spirit that is my soule Act. 7.59 Lord Iesu receiue my spirit or else the Angels and those either good Heb. 1.14 the Angels are called ministring spirits or else as Luke 11.26 The vncleane spirit taketh to himselfe seuen other spirits worse then himselfe When it signifieth a qualitie it is vsed sometime for the opinion and affection as Math. 5.3 Blessed are the poore in spirit or else for the breathing and motion of the mind whether it be good which proceedeth from the good spirit of God or euill which is stirred vp by the euill and vncleane spirit as also from our owne euil will And hence it is that the gifts of God are called the spirit but by a metonymie as when Elizeus saith Let thy spirit be double vpon me 2. King 2.9 And when God saith vnto Moses Num. 11.17 I will take of thy spirit and giue it to the Elders And that either in speciall as Esa 11.2 The Spirit of wisedome for the gift of wisedome infused by the holy Ghost c. Ephes 1.17 The Spirit of meeknesse for meeknesse which the holy Ghost infuseth into the hearts of the faithfull so the Spirit of faith 2. Corint 4.17 and the Spirit of loue 2. Tim. 1.7 So on the contrary the spirit of couetousnesse the spirit of giddinesse the spirit of drunkennesse Esa 10.14 the spirit of slumber of fornication b Esa 29.10 Hos 4.12 are vsed for those vices Or else in generall all the gifts of the holy Ghost but those especially which in times past in the beginning of the preaching of the Gospell were bestowed vpon the beleeuers for the confirmation of the heauenly doctrine c 2. Cor. 11.4 Besides this word Spirit signifieth a qualitie when it is opposed against the flesh and againe it signifies another qualitie when it is opposed to the letter What doth the Spirit signifie then when it is opposed to the flesh It signifieth the grace of regeneration that is whatsoeuer in man either the mind or the will or in the affections is regenerate and renewed by the holy Ghost as Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh Now the flesh being opposed against the spirit signifieth whatsoeuer is not as yet regenerate in vs to wit the pronenesse of the affection and carnall qualitie of the flesh and sinne d Joh. 3.6 which striueth against the spirit so that one and the selfe same faithfull man so long as he liueth here may be said to be both flesh and spirit as Paule sheweth by his owne example e Rom. 7. But what doth the word Spirit signifie when it is opposed to the letter It signifieth the power and efficacie of the holy Ghost ingrauing in our hearts the righteousnesse of Christ and by that meanes the law of God it selfe and bowing our hearts to the obedience thereof as it is 2. Cor. 3.6 The letter killeth but the spirit giueth life that is the bare law considered without Christ without the operation and efficacie of the holy Ghost killeth by the corruption of our nature but the Gospell by the Spirit of Christ which it hath ioyned with it giueth life Sometimes also Paule calleth the externall signe in the ceremonies the letter being
c. To all which he gaue power to beget their like in kind by the coniunction of the male and female of the same kind which were created the sixt day f Gen. 1.24.24 And the same day was man created distinctly from them all of whom we will speake in a speciall place How manifold is the procreation of liuing creatures Twofold Extraordinarie and diuine with perfect bodie and soule without male or female without egges or seed whereof God speaketh Let the waters bring foorth Let the earth bring foorth The other is naturall and ordinarie which hath God for the principall cause for Christ saith of himselfe and his Father my Father worketh hitherto and I worke Ioh. 5.17 and the second cause not so much the water or the earth as the liuing creatures going before by their seeds through the coniunction of the male and female for the knitting together of greater loue betweene the liuing creatures either by the egges as those which lay egges or else by the fruite as those which bring foorth young that be aliue by the blessing of God whereof Moses speaketh vers 22. And he blessed them saying Increase and multiply What is the end and vse of fishes and birds For meate medicine and delight and many other vses which no man can vtter as also for the example of vertues which we should follow and of vices which we should shunne being set before our eyes in their natures As namely of humnnitie and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loue to man in the Dolphine of flatterie in the fish Polypus of the resurrection in the Phoenix of pietie and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remuneration in the Storkes of simplicitie and matrimoniall fidelitie in the Turtles of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnnaturall affection in the Rauens and of crying vnto God And therefore it is well said Aske the beast and he shall tell thee and the bird of the ayre and she will declare vnto thee b Ier. 8 7. Mat. 10.16 Iob 39.3 Psal 147.9 Luk. 12.24 Iob 12.7.8 And what is the vse of those liuing creatures which liue vpon the earth They are profitable to cloth nourish and to carrie men and for sundrie other vses yea to till the ground moreouer also they may serue for to direct the life of men in manners Psal 32.9 Be ye not like the horse and mule in whom there is no vnderstanding Prou. 6.6 Go vnto the Pismire ô sluggard Mat. 10.16 Be ye wise as serpents Ioh. 10.3.4 The sheepe heare the voice of the shepheard and follow it For which respect it is very behoouefull to know the natures of beasts For what cause were those beasts that liue vpon the earth created the sixt day Because they differ in kind from the former and were to dwell with man and were more like to man as wel in bodie as in wit then either fishes or birds and because many of them should be an helpe for man and that there might be an order kept beginning with those which are more imperfect and after with them which be more perfect Seeing that it is written God saw all that he had made and they were exceeding good how commeth it to passe that there be hurtfull things as Scorpions venimous Serpents death sicknesse and such like 1. We must put a difference betweene the euill of the fault and the euill of the punishment for the diuell is the author of the former but God of the latter c Esa 45.7 2. Some things after the fall and therefore by accident by reason of mans sinne began to be hurtfull Gen. 3.17 Cursed is the earth in thy labour thornes and thistles shall it bring foorth vnto thee And Rom. 8.20 Euery creature is now subiect vnto vanitie But as for death and sicknesses although they were not created of God at the beginning yet they are ordained of God as of a righteous Iudge as things that must go before death a VVis 1.13 2.24 1. Cor. 15.21 Ro. 5..12 Iam. 1.15 3. All things are good and profitable for the whole and the conseruation of the world and the adorning thereof and that which is hurtfull for one it is b Gen. 2.17 Amos 3.6 Eccles 11.14 profitable for another and one poyson is cured by another What is the difference betweene the producing of the soule of brute beasts and of man Because that although both be and are tearmed spirits yet the soules of beasts are brought foorth by God partly of the waters and partly of the earth but now in the ordinarie procreation of the substance of their Sires as Moses teacheth when he saith that God created euery liuing soule speaking of the whole liuing creature which the waters brought foorth and therefore are mortall But touching the soules of men he sheweth that they were breathed into vs by God immediatly and therefore are incorruptible and immortall and for that cause they returne to God againe who gaue them Eccles 12.7 and are called a breath not of life as beasts haue but of * Nephesh Hachaijm liues in the plurall number Gen. 2.7 Haue brute beasts the facultie of vnderstanding and reason We do easily grant that they haue indeed sense not so much the externall as sight hearing smelling tasting touching as also the inward namely phantasie imagination memorie a certaine naturall wittinesse and prudence in some more in some lesse Moreouer some birds do well perceiue of whom they are brought vp and nourished yea they can learne certaine words of men and can tell how to imitate them as the Parrat and the Thrush And Bees do declare a singular skill in making of hony But we denie that they haue the true facultie of vnderstanding and reason For Dauid saith Psal 32.9 that there is no vnderstanding in the horse and the mule both which are seene to go farre in imitation c Gen. 2.23 Why is God said to rest the seuenth day from all his workes To wit of Creation because in the seuenth day he ceassed to create new creatures For he made not any thing afterward which in some manner did not go before in his former workes for after his workes finished he rested in himselfe because he satisfieth himselfe and fulfilleth his owne desire Againe he worketh still by conseruing sustaining and vpholding the things made without any labour by his meere prouidence alone a Ioh. 5.17 But whence come those things which haue their beginning of putrifaction or which be altogether vnprofitable or are onely hurtfull as Flies Waspes and such like They proceed of putrifaction by vertue of the Sunne or heate but yet after the fall of man as testimonies of Gods anger but yet euer by vertue of that word of God which still continueth Let the waters bring foorth Let the earth bring foorth Neither are they thought to belong vnto the workes of Creation within the compasse of the sixe dayes whereof we speake here What things are we principally
made Psal 104.4 Who makest thine Angels spirits and thy ministers a flaming fire And in this fourth signification we vse the word Angel here purposing to speake first of Gods Angels and then in order of the wicked Angels Whence had Angels their beginning From God who created them of nothing and that through Christ Coloss 1.16 By whom al things were made whether in heauen or earth things visible and inuisible whether they be thrones or dominations principalities or powers I say all things were made by him and for his sake Are Angels without all matter or not They are not altogether and indeed without matter as neither is the soule of man for God alone is without matter For there is nothing created which is not also compounded either by natural composition as consisting of matter and forme or else metaphysicall namely of the essence or of the act and the power Yet because they do not consist of any corporall matter which is palpable and subiect to the sight but rather spirituall altogether and as they say in the schooles onely of the power and the act they are said to be without matter But God alone is a power or pure Act as Aristotle said verie well in the 11. booke of his Metaphysiks chap. 7. But when were the Angels created Not before the world For onely the Sonne of God was before the world Whence it followeth that they were created in the beginning of all things but in what day they were created it cannot sensibly be defined but onely it may probably be gathered by the historie of Moses that they were created the first day when the heauens wherin they dwell were created whereupon they be called the Angels of heauen a Math 24.36 Gal. 18. The cause why Moses concealed the creation of Angels when he recited the creation of all other things created is this that he purposed to apply and fit his narration to the capacitie of the common people and of the ruder sort and therfore only to set downe briefly the creation of things visible Christ saith Math. 18.10 that the Angels do alwayes behold the face of his Father therefore they haue bene alwayes The aduerbe alwayes doth not signifie eternitie or a thing without beginning but the continuance of their appearing before his Father for the seruice of the godly which began euen from the beginning of the world which the Greeke text doth more fully expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit which is vnderstood at all times What is an Angell It is as Damascene saith lib. 2. cap. 5. a spirituall or intellectuall substance alwayes moueable of its owne power without a bodie ministring vnto God according vnto grace and in nature immortall But the Apostle comprehending the nature and office of good Angels defineth them thus Hebr. 1.14 They are ministring spirits sent forth for the seruice of those who shall be heires of saluation Are the Angels substances really and truly subsisting They are substances because those things are attributed to them in Scripture which can agree to nothing else but to a substance really subsisting as to stand in the presence of God and to praise him some of them are said to haue fallen and other some of them to haue continued in the truth Further to haue appeared after diuerse maners yea taking vnto them bodies and to haue manifested them selues by sundrie effects Now actions are properly of substances that is of those things onely which haue their true subsisting And therefore looke how many Angels there be there be so many sundrie Angelicall essences subsisting seuerally euen as there be diuers men How were the Angels created All of them good because Gen. 1.31 Whatsoeuer God had made was exceeding good although some of them fell a Isa 14.12 and continued not in the truth And they also were good and created in the truth b John 8.44 And Iude in the sixt verse saith that they kept not their first estate but left their owne habitation Are the Angels mutable or immutable In regard of their substance they be incorruptible c Mat. 22.30 because they are without all matter but in respect of the power of God as they were made of nothing so they may be brought vnto nothing again if God should take away his hand Psalme 104.20 But in regard of that estate wherin they now are they cannot be changed by means of the grace will and decree of God although of their owne nature they be mutable as well to that which is good as to that which is euill For whatsoeuer is created the same is mutable saith Damascene And God himselfe speaketh thus of himselfe I am your God and change not Mal. 3.6 What is the reason that some of the Angels falling from the truth others continued in grace and truth The nearest and immediate cause is the goodnesse of the will of the Angels themselues wherein God had created them at the beginning The mediate or superior cause was the free fauor of God whereby their will was holpen that they were inabled to will and could will to persist in the truth and so indeede did continue whilest that others to whom this grace was not communicated not willing to persist and continue fell from the truth by their owne default Phil. 3.8 God worketh in you both to will and to do But the supreme and highest cause of all is the eternall firme and immutable decree of God and his good pleasure proceeding from his wisedome whereby he elected and predestinated some to be made partakers of his grace and to perseuere and reiected the other of his owne iust pleasure for his owne glorie 1. Timoth. 5.21 I charge thee saith the Apostle in the sight of God and the Lord Iesus Christ and of the elect Angels If they be elect then some of them be elect not all of them Can those then which continued in the truth fall from the same and so fall into sinne No because they are truly happie seeing they do euer behold the face of their heauenly Father Mat. 18.10 yet not by nature but by grace and the blessing of God for Christs sake But seeing they can no more sinne nor become miserable do they not cease to haue freedome of will No for whatsoeuer they will they will it freely Moreouer they are more free now then before then they had power to sinne and not to sinne now they are so free from sinne that they cannot sinne and so free from miserie that they cannot now become miserable any more for they are made most holy and also most happie What names are giuen to the Angels Of their nature they are called spirits because of their spirituall essence For Angell is a name of office Spirit of nature Augustine They are called also shining starres or morning starres a Iob. 3.8.7 because they are of a most pure cleare and shining nature The sonnes of God not by essence or nature as that onely begotten
that promise The seed of the woman shall breake the Serpents head Gen. 3.15 belongeth to Christ and to all his members But they haue greater power against the reprobate therefore the Apostle saith Ephes 2.2 that the diuel doth finish his worke in the children of disobedience In what sense is Satan said 2. Cor. 11.14 to transforme himselfe into an Angell of light Not in regard of his substance but in regard of his counterfeting whereby with strange delusions appearances and superstitions he doth faine himselfe to be an Angell of light sent of God from heauen that so his counsels might be listened vnto Can they worke true miracles that is such as do agree with the very things themselues or onely counterfet Christ saith Mat. 24.24 There shall arise false christs and shal shew great signes and wonders And therefore sometimes they shew true signes that is such in truth as they seeme to be c Exod. 7.12 8.7 not by their owne power but vsing certaine hidden causes of nature and yet but lies because they are vsed to deceiue and to confirme a lie d Deut. 13.12 2. Thess 2.9 and indeed not worthy the name of miracles yet the most of them be meere illusions and deceits and legerdemaines like to those of Simon Magus Act. 8.9.10.11 For it is God alone that doth great wonders e Psal 72.18 136.4 to wit such as be done in truth and be wonders indeed whose cause is knowne to no mortall man and such as are done without deceit beyond the course of nature and without meanes and such as can by no meanes be effected by the course of nature and which are appointed especially to set foorth the glorie of God and to further mans saluation Wherefore doth God permit them 1. 2. Thes 2.10 That they who will not embrace the loue of the truth might beleeue lies 2. That the faith and patience of the elect might be proued Deut. 13.3 What be the effects and indeuors of wicked Angels What man is able to recken them all He is the enemie of God of Christ and of men and therefore doth take vnto himselfe the glorie of God whether it be by himselfe a Math. 4.9 or whether it be by his instruments to wit Antichrist and such men as challenge to themselues the honor of God b 2. Thes 2 4. He is the author of sinne for it sprang from him and he doth daily stirre vs vp to sinne that he might plunge vs with himselfe into the gulfe of eternall death c Ioh. 8.44 Heb. 2.14 he worketh effectually in the wicked d Eph. 2.2 2. Thes 2.9 he doth corrupt the word of God e Mat. 4.6 he soweth tares in the Lords field f Mat. 13.25 he raiseth vp heresies he prouoketh men to sundrie kinds of idolatrie he raiseth persecutions against the godly In commonweales he troubleth all with tumults and warres In the familie and priuatly he laboureth to trouble annoy and destroy particular men by sundrie meanes he vrgeth men to commit mischiefs and hainous sinnes He studieth as much as he can to hurt mens bodies he doth infect the elements and troubleth them for mans ruine and especially in this age wherin he knoweth the generall iudgement to approch he doth shew his rage more cruelly then euer before by lies and murthers and confoundeth heauen and earth together Do they take vnto them true bodies sometimes Sometimes they take vnto them counterfeit bodies as it is gathered out of the storie of the Witch who raised vp a spirit in stead of true Samuel g 1. Sam. 28.12 And sometimes true bodies as may be gathered out of the former Treatise touching good Angels For if good Angels haue taken vnto them true bodies there is no doubt but euill Angels are able also by Gods permission to take vnto them true bodies and appeare in them and speake to men and performe actions like vnto mens actions Whether are euill spirits besides that inward torment of mind wherewith they are tormented for euer punished also with that bodily fire of hell Christ saith plainely Mat. 25.41 that he will say to the wicked Depart ye cursed into euerlasting fire which is prepared for the diuell and his Angels Out of which place it is concluded that euill Angels besides that torment of mind wherewith they are vexed are also tormented with that infernall fire as though they were bound vnto it no otherwise then the soule being bound to the bodie suffers of the bodie but we must iudge that to be done after a wonderfull but yet after a true manner as Augustine saith For what purpose did almightie God ordaine them 1. To the end that by meanes of their temptations the godly might be exercised in humilitie and patience and so their saluation might be furthered a 2. Cor. 12.7 2. That by them as it were certaine tormenters he might punish the wicked as well with spirituall as bodily punishments In one word that God might vse their boldnesse to the enlarging of his owne glorie Whether do some men truly collect out of the Col. 1.20 where it is said that God doth reconcile all things to himself thorough Christ both which are in earth as also which are in heauen that therefore the diuels and the damned shall one day be saued Rather most falsly For by this word all we must vnderstand the whole bodie of the Church which is as it were diuided into two parts namely those which are in heaven by whom are simply vnderstood the faithfull that died before the comming of Christ and into those which are in earth by whom are vnderstood those whom Christ found liuing at his first coming or those which followed and liued since his coming as also Eph. 1.10 What is the vse of the doctrine concerning diuels 1. That we might be confirmed in the faith touching good Angels the kingdome of heauen and the blessed spirits because seeing the effects of contraries is contrarie if there be diuels and euill Angels then certainely there be good Angels and if there be an hell then certainely there is a kingdome of heauen 2. That we should be so much the more affraid to offend God because as Peter saith 2.2.4 If God spared not the Angels when they sinned but cast them bound in chaines into hell assuredly he knoweth how to reserue the vnrighteous against the day of iudgement to be punished 3. That we might be so much the more watchfull and stand vpon our guard and therefore should fight euen as it were for life and death with our spirituall weapons but especially with continuall prayers vnto Christ against so many enemies and spirituall wickednesses and that we should put on the whole armor of God that is that complete spirituall armour which the Apostle prescribeth Eph. 6.11.13 and 1. Pet. 5.9 What comfort haue we in that battell That we haue Christ not onely a conqueror and triumpher ouer the powers of hell
dayly through Christ c 2. Cor. 3 18. and shall be perfected in the life to come How doth the image of God shine in mans bodie 1. Not in respect simply that it is a bodie and endued with such a forme but so farre foorth as the bodie is ioyned with a reasonable soule carrieth with it some part of the image of God and doth in some sort comprehend it in the whole world whereupon also man is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little world wherin shineth the builder and master workman of the whole world 2. Because the diuers members of the bodie eyes eares mouth tongue hands do represent the spirituall parts of God that is to say his spirituall perfections wisedome power and the rest of Gods attributes no otherwise then Heb. 8.5.9 24. 10.1 the tabernacle and the arke of the couenant the table vessels and sacrifices were representations of heauenly and spirituall things 3. Because the gifts of the mind do make the bodie shine euen as the light of the candle doth make the skinne of the lanthorne to shine and the very righteousnesse and holinesse of the soule did redound to the very bodie and to the members of the bodie and so by that meanes man did exercise by the body that soueraigntie and excellencie vpon all inferiour creatures and caried in his countenance a certaine soueraigne maiestie by meanes whereof the beasts also did acknowledge him for their Lord. Gen. 2.20 Why and to what end did God create man after his owne image 1. That God who is in himselfe and in his owne nature inuisible might make his essence and nature in some sort visible in man as it were in a glasse and so by this meanes might offer himselfe to be knowne of man for the proper end and vse of a picture is that he whose picture it is might thereby be knowne 2. To the end that God being so acknowledged of man he might loue worship and glorifie him for euery like loueth his like 3. That God himselfe might of the other side vnite man vnto himselfe as being like vnto him vnto eternall happinesse 4. To the end that men being made after the same likenesse of God might not onely loue and reuerence God but one another both in this life and that which is to come 5. That the reprobates being made after the image of God might be without all excuse What things are against this doctrine 1. The heresie of the Manichees and of the Anthropomorphites who fained God to haue a bodie who should frame the bodie of Adam after the image and likenesse of his owne bodie 2. The dotage of Osiander who taught that the bodie of man was framed after the shape or idea of that body which Christ should afterwards assume 3. Also of Flaccus Illyricus who affirmed that the image of God that is his holinesse and righteousnesse was of the essence of his soule 4. Of the Schoole-men who affirmed that the image of God was nothing else but a certaine accessorie and outward decencie The tenth common Place of originall Righteousnesse What doctrine hath affinitie with the former touching the image of God THe doctrine of originall righteousnesse or of the first integritie of our nature Was the first man created of God in originall righteousnesse He was which is proued by the doctrine going before For Gen. 1.27 Moses saith He made man after his owne image male and female made he them Now we said that the most speciall part of that image was that pourtraiture of the righteousnesse and holinesse of God which was made in man whereof this was a signe that they walked naked and were not ashamed Gen. 2.24 Moreouer Gen. 2.31 immediatly after the creation of Man Moses addeth presently And they were very good To this purpose maketh that Eph. 4.24 Put ye on the new man which after God is created in true righteousnesse and holinesse Whether if man had stood in that his originall righteousnesse should he haue had neede of Christ the Mediator Not that he might be reconciled to God and be healed of his sinne which he had not yet committed but by whom so long as he would he might be kept in the fauour of God and be preserued from sin for that sentence of Christ is alwaies true without me ye can do nothing Ioh. 15.5 That same originall righteousnesse wherein Adam was created was it a substance or an accident It was not a substance but it was an vprightnesse and integritie in nature and therefore a qualitie which may be present or absent according to the definition of an accident without the destruction of the subiect that is the soule For these differ a nature right and the rightnesse of nature as much as a right line and the rightnesse of the line do differ because the line is the subiect of the rightnesse Therefore the soule of Adam was the subiect of that original righteousnesse and integritie but his soule was not that righteousnesse it selfe Againe it is proper to God to be essentially iust and good because God is very goodnes it self integritie it selfe and iustice it self And therefore if that originall righteousnesse of the first man had bene a substance then man should haue bene called iustice it selfe which without blasphemie to God cannot be spoken Besides the contrary to that originall righteousnesse to wit originall sin is an accident because it entred into the nature of man Now then seeing contraries haue both one genus or generall it followes that original righteousnes was not a substance but an accidēt Lastly seeing the restauration of that image is nothing else but the repairing of new qualities which is wrought by regeneration It followeth that originall righteousnes was also a qualitie wherby the whole man was iust and right yet indeede such a one as might be lost as afterwards was proued by the fall of man What then was that originall righteousnesse 1. The light in the mind of man whereby he knew God and his will 2. The ingrauing of the law of God in his heart wherby he was moued to obey him and the integritie of the whole man whereby the spirit was subiect to and obeyed God the soule was subiect to and obeied the spirit the body was subiect to the soule and obeied it 3. The acceptation of the whole man whereby he was acceptable and well pleasing to God but yet so as man might loose it as the very euent shewed Why is it called originall Because it was natural the first man was created in it vnto it not as a priuate person but as the stocke and roote of all mankind a Gen. 1.17 Ephes 4.24 Now say that Adam had stood in that originall righteousnesse should it haue bene deriued to all his posteritie It should 1. because it was the righteousnes of mans nature and not the righteousnes of a priuate person 2. Because the contrary to it namely original sinne was deriued by Adams meanes to
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
place Of Christs Resurrection VVhat is meant by rising againe THat properly riseth againe saith Hierom which before fell by dying and therfore neither the diuinitie nor soule of Christ properly but the same bodie which fell by death rose again NotwithstaÌ„ding the Resurrection of Christ belongeth also to his soule but in some respect onely that is so farr forth as by the resurrection it was restored to the owne body What therefore is the resurrection of Christ It is the first degree of his exaltation whereby he according to his humane nature by the power of God putting off infirmity mortality his soule returning into his bodie reuiuing came the third day out of the Sepulcre as conquerour tryumphed gloriously ouer death hell that he might quicken all that beleeue in him and that the dead being raised againe in the last day he as a king of the Church might giue to all the elect a ioyfull victorie and immortall life casting the wicked away into perpetuall torments By what power did Christ rise againe Not by any power begged from others or any power of a nature created but by the proper power of his Godhead Iohn 10.18 No man taketh my life from mee but I lay it downe of my selfe I haue power to lay it downe and I haue power to take it againe For which cause his true Doctrine is shewed by his resurrection Rom. 1.4 in these words And declared mightily to be the sonne of God touching the spirit of sanctification by his rising from the dead Yet because the workes of the trinitie ad extrà without are vndiuided therefore this rising againe being taken actiuely is attributed both to Christ himselfe to the father and the holy Ghost Ephes 1.20 according to his mightie power VVhich he vvrought in Christ vvhen hee raised him from the dead and set him at his right hand in heauenly places Also Coloss 2.12 and Rom. 8.11 If the spirit of him that hath raised Iesus from the dead dwell in you he that hath raised Christ from the dead shall also quicken your mortall bodies by his spirit vvhich quickneth dvvelleth in you For that power wherby Christ was raised againe is essentially common to the three persons Did the humanity of Christ vvorke together vvith the Godhead in his resurrection According to the Diuine nature Christ himselfe wrought his resurrection a 2. Cor. 13 14. he suffered through the infirmitie of the flesh and liueth by the povver of God But properly hee rose againe according to the humane nature which obeyed the Godhead raising it vp and moued it selfe as the will and power of the Godhead directed it Wherupon came this common effect or worke of both natures Death was swallowed vp in victorie 1. Cor. 15.54 the Resurrection is attributed to the whole Christ b Rom. 1 4. but actiuely according to the spirit of sanctification passiuely according to the flesh From whence is the confirmation and certaine knowledge of Christs resurrection to be taken From the adiuncts or testimonies both those which went before which concurred at the time of it and which came after VVhat are the testimonies going before Partly prophecies partly figures or types by which the resurrection of Christ was aforehand signifyed Prophecies are euident and plaine affirmations concerning the resurrection of Christ which was to come As among others these 1. Out of Moses Gen. 3.15 The seede of the woman shall bruâ—e the head of the Serpent that is Christ shall ouercome sinne death and Sathan which he could not do otherwise then by rising againe 2. And Psal 16.8 where Dauid in the person of Christ saith Thou wilt not leaue my soule in the graue nor suffer thine holy one to see corruption 3. Out of the Prophets Esai 53.10 VVhen he shall make his soule an offering for sinne he shall see his seede and shall prolong his daies and the will of the Lord shall prosper in his hand therefore hee shall rise againe And Daniel 9.24 saith that Christ shall bee slaine and yet hee ascribeth to him a perpetual kingdome in which iniquitie shall be taken away euerlasting righteousnesse brought in place Therefore he foresaw that Christ should be raised againe Which prophecies are proued true by the euenr What figures of the resurrection were there 1. Adam who was cast into a sleepe againe raised vp out of whose side whilest he slept was Eua made Gen. 2.21.22 was a type of Christ who died was raised again out of whose side being opened issued forth both water bloud by which the Church was bred and purged 2. Isaac who was laid on a pile of wood and was deliuered by an Angel a Gen. 21.9.11 was a type of our Redeemer who died so for vs in regard of his humanitie in his sacrifice for vs that notwithstanding in regard of his Diuinity he remained immortall 3. Ioseph who was cast into prison afterward brought out againe and aduanced to great honours b Gen· 39.20 41.41 did resemble Christ rising again from death who receiued the rule of heauen and earth 4. As Samson when he was shut vp the city gates being locked did notwithstand securely go forth breaking the lock and carying away the gates c Iudg. 16.3 so the Lord opening the Sepulcre which was sealed vp was deliuered from death 5. Ionas being cast quick out of the fishes belly d Mat. 12.5 40 resembled Christ who came out of the graue aliue To conclude Dauid hauing scaped so oft out of persecution and being aduanced to the kingdom did shadow forth the death resurrection of the Lord. And what is the vse of all this which hath beene said That our faith may therby be confirmed for the certainety of our faith as Augustine saith consisteth in this that all things which haue bin foretold of Christ haue fallen out vpon Iesus the son of Marie Therefore he is the true Messiah and Sauiour of the world What are the adiuncts of Christs resurrection which coÌ„curred with it The time At what time did Christ die and was raised aaaine At that very time when the Patriarch Iacob foretold that he should come whilest Moses his forme of gouernment yet lasted stood but bended to ruine Gen. 49 10. The Scepter shall not be taken from Iuda and the lawgiuer from betweene his feete vntill Silo come And Daniell doth expresse the verie yeare of his passioÌ„ Whence may be perceiued the certainty of gods promises and our faith concerning the promises not yet fulfilled is confirmed and the error of the Iewes who holde the messiah is not yet come is confuted At what time of the yeare did he rise againe In the Springe time that the time it selfe might admonish put vs in minde of the power of Christes death and resurrection as Lactantius hath elegantly expressed it in these verses Ecce renascentis testatur gratia mundi Omnia cum domino dona redisse suo Namque renascenti
female sexe 3. To the two Disciples Cleophas and his fellowe as they were going to Emaus c Luk 24.13 31. of whome when hee was not discerned at the first because their eyes were held from discerning him hee was afterwards knowne of them in the breaking of bread their eyes beeing then opened and againe hee vanished from them not in respect of himselfe absolutelie but in respect of his Disciples and therefore it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from them that is hee ceased to bee seene of them who notwithstanding in himselfe was visible Which came to passe either because of his sodaine departure from them or because their sight was againe dimmed that they could not see him 4. To Simon Peter alone Luk. 24.34 d 1. Cor 15 d 1 Cor. 15.5 5. To the Apostles the eleuen as Marke hath it e Mark 16.14 or as Paule the 12. f 1. Cor. 15.5 they being so called because of the cōmon title of their society fraternity being gathered together all saue Thomas at Ierusalem Vnto whome he entring Iohn 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gates being shut not through the gates being shut but after the gates were shut and no man opened to him seeing the wall or gates by the almightie power of God might in one moment make entrance to his bodie which pierced them in a moment and the creature shall giue place to the Creator he stood in the middest of them and when they doubted whether it were hee hee gaue himselfe to bee seene and handled of them And proued his bodie to bee a true bodie and tooke away all suspition of spirituall entrance penetration of dimensions incircumscription inuisibilitie illocability and lastly of the appearing of a Ghost g Mark 16 14. Luk. 24 26 Iohn 20 19 seq What appearances made hee in the daies following Sixe 1. On the eight day after the resurrection he appeared to his Disciple Thomas being present when he entred againe to them the gates being shut h Iohn 20 26. 2. At the sea of Tyberias he appeared to seauen of his Disciples who were fishermen a Iohn 21.1.2.3 3. To eleuen Disciples at once in a certaine mountaine of Galilie as he had appointed with them b Math 28 16 4. To more then 500. brethren at once c 1 cor 15.6 5. To Iames by himselfe d Ibid v 7 concerning whom the testimonie of Paule is sufficient for vs. 6. On the verie day of his ascention hee appeared to the Apostles on mount Oliuet when he was taken vp into heauen out of their sight e Luk 24.50 Act. 1 6 12 Why doe not the Euangelists and Paule 1. Cor. 15.5 keepe a like order in rehearsing his appearances but some haue not some some other appearances That not so much the order of the appearances which might bee also greater as the trueth of his resurrection in which our saluation standeth might bee regarded and that varietie might euidently proue that the Euangelists did not agree and deuise amongst themselues to write those Histories but that they might shew that the Lord rose againe truely But why appeared he not to all or at least to the chiefe Priests and Elders of the people 1. Because as the kingdome of Christ is not of this world a Io. 18.36 so neither doth it depend of mans patronage 2. As with God there is a time of mercie so also there is a time of iudgement 3. Because the resurrection of Christ was foretold by the Prophets publickly preached by the Apostles proclaimed to all nations and confirmed enough and more then enough by testimonies which followed the ascension as First by the visible giuing of the holy Ghost in the day of Pentecost 2. By the gift of tongues 3. By the admirable audacitie and confidence which appeared in the Apostles 4. By the efficacie of the Gospell in conuerting very many 5. By the miracles done by the Apostles by inuocation of Christ f Act. 2.2.43 3.6 4 13.31.33 6. By the appearance of the Lord himselfe vnto Stephen when he was stoned g Act. 7 55 and to Paule when he went to Damascus h Ac◠9.3 1 Cor 15.8 17. By the preseruation of the Church according to Christs promises Mat. 16.18 The gates of hell shall not preuaile against it 8. By Baptisme and the Supper of the Lordi. 9. Lastly by the feeling of Christ dwelling in the hearts of the godly and by the earnest of the spirit 4. Because the condition of Christs kingdome which is of grace is this that it is not manifest to bodily eyes but to the eies of the minde and faith according to that Iohn 20.29 Blessed are they who haue not seene and beleeue 1 Rom 6 4 How differ the Resurrection of Christ and of other dead men 1. In the efficient cause for Christ rose againe by his owne power that which no man besides himselfe could euer do 2. In the end for others who haue beene raised vp haue risen againe subiect to the miseryes of this life and being to die againe But Christ first swallowing vp mortalitie and laying away at once all the infirmities of mans life rose againe vnto immortality a Rom. 6. ◠3. By the effectes What manner one was Christ when he rose againe Wholy glorious 1. In respect of the Diuinitie for whereas before it was hid in Christ now it was fully manifested and reuealed 2. In respect of his humanitie because all infirmities and accidentall properties with which Christ was borne as also all aduersities and miseries and all necessities of hauing meate drinke sleepe c. being laid away it was fully and to the highest degree of perfection adorned with new qualities but such as were created aboue besides the common order of nature as in the soule wisdome ioyfulnes c. In the bodie incorruptibilitie subtilitie nimblenesse brightnesse and shining through the power of the Godhead dwelling in it by which also it was exalted farre aboue all creatures b Psal 45.7.8 But the essentiall properties of it being still kept so that his body being now in glorie is still according to the ordinarie dispensation of nature to be seene and felt composed of instrumentall parts finite and conteined in place as Christ himselfe after his resurrection teacheth See ye my hands and my feete for it is euen I my selfe For a Spirit hath no flesh and bone as yee see me haue Luk. 24.39 For whome did Christ rise againe Onely for and to the elect for the vngodly shal rise againe not because of Christs resurrection but by the iust iudgement of God they shall rise againe vnto eternall damnation and by the force of that sanction and decreee which was added to the commaundement giuen to Adam Gen. 2.17 In what day thou shalt eate of the tree of the knowledge of good and euill thou shalt die the death namely as well the first as
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
them which dwell in houses of clay 3. In the multitude and greatnesse of his owne sins Psal 130.3 If thou Lord straightly markest our iniquities who shall bee able to abide it For being thus seriously cast downe and humbled with the sence and feeling of our owne miserie and want and beeing deiected and discomforted in our selues wee doe then thirst after the grace of Christ and fly thereunto for succour For to this end he saith he was sent Esay 61.1 That he might preach glad tidings to the poore binde vp the broken hearted preach libertie to the captiues and to them that are bound the opening of the prison Comfort to those that mourne that hee might giue beautie for ashes the oyle of ioy for mourning the garment of gladnesse for the spirit of heauinesse and he calleth none to bee partakers of his bounty but onely those that labour and are heauie loaden Mat. 11.28 And chap. 9.13 I came not saith hee to call the righteous but sinners to repentance Examples whereof wee haue in the Publicane and the Pharisee Luk. 18.10 and so forward What things are there repugnant and contrarie to this Doctrine of iustification by faith 1. The error of the Papists who first teach that workes of congruitie that is workes preparatorie are the efficient impulsiue cause of Iustification Secondly that Sacraments doe iustifie ex opere operato by the verie worke wrought Thirdly that we are not iustified by faith alone because say they it is common to many wicked men but yet it doth iustifie as it it guided by charitie and that onely as in respect of the beginning of Iustification 4. that charitie is the forme of righteousnesse 5. That the doctrine of free iustification by faith giueth libertie to sinne and weakeneth the desire of well doing 6. That we must stand in doubt of the forgiuenesse of our sinnes 7. That men may satisfie the Iustice of God by gay shews of there owne works 8. Distrusting the merites of Christ they flie vnto the merits of good works and the helpe and succor of the saints 9. They attribute vnto the virgine Marie the aucthoritie and power of iustifieng .. 10. They ascribe vnto the Pope power to sell forgiuenesse of sinnes 11. the gift of the righteousnesse of Christ imputed through faith they make a mocke of 12. They teach that a man is iustifyed principally for Christs sake and lesse principally for euery mans owne workes and merits 13 that wee are iustified by an Euangelicall faith which commaundeth doe this and ye shall liue Luk. 10.28 by the fulfilling of the lawe the ministery and absolution of the Priests and the obseruation of mens traditions 14. That christian righteousnesse consisteth of faith and workes together 15. That Christ hath satisfied onely for the fault and offence and not for the punishment due vnto our sinnes 16. that men regenerate doe in this life by their owne obedience fully satisfie the law that they may oppose their workes before Gods Iudgment seat and that they may doe many workes of supererogation more then duety more then the law requireth of them 2 The error also of the iustitiaries who hold 1. that Iustification is not onely the pardoning and forgiuing of sinnes but also the sanctifying and renewing of the inner man 2. that Iustification according to Aristotle is a motion toward the atteyning of righteousnesse 3. that to Iustifie is nothing els but to powre into a man inherent righteousnesse or newnesse of life the former whereby beleeuers are indued with charitie and other vertues the later whereby a man being furnished with these qualities doth merite and deserue more and more righteousnesse and euerlasting life and that iustification is consummated and perfected by good works 4. that Christ by his death oâ—â—ained this of his father that wee should be indued with inherent righteousnesse and charitie by the merite whereof we do obtaine life and saluation Fiftly they confound as one sanctification with iustification 3. The error of Osiander who affirmeth that men are made iust by the essentiall iustice of God that is by that iustice which is the vâ—rie diuine essence 4. The error of the Libertines who teach carnall securitie as if any thing were lawful for a man to doe who is iustified freely by grace The two and thirtieth common place Of good workes What are workes properly EIther the accomplishing of actions that is the effects of actions ordained for some speciall end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an house is the worke of him that buildeth it or else the verie actions themselues as the building of the house calling vpon god loue of our neighbour giuing of almes c. To omit sundry distinctions of workes what is a good worke To speake according to the word of god not Philosophically or ciuilie it is an action whether outward or inward conformable to the law and will of god Mat. 19.17 If you will enter into life keepe the commaundements And Rom. 12.2 Proue ye what that good acceptable and perfect will of God is By what names are they called Of the efficient or working cause the fruites of the Spirit of the instrumentall the fruites of faith from the fourme the workes of the lawe of their qualities good works good fruites Why doth the Scripture oftener vse the title of good workes then of vertue Because the name of vertue is verie glorious amonge the Philosophers whereby they vnderstand a voluntarie habite and a great and strong inclination and a naturall disposition to doe well but the name of good workes is more cleare because it signifieth not onely externall actions but also the inward of the will agreable to the word of god although the inclinatioÌ„s be very weak How many kindes of good workes are there Two one which requireth our duetie towards God Another which requireth our duety towards our neighbour What is the efficient cause of good workes The proper efficient cause of them is the Holie Ghost in respect of Christ laid hold on by faith working in vs vnderstanding and will and by the word illuminating changing renewing bowing our members which are cleane turned away from God to the end that we may obey the will of God made knowne vnto vs. For he worketh in vs both to wil to doe Philip. 2.13 And without me ye can doe nothing saith Christ Iohn 15.5 whereupon Dauid Psalm 51.12 Saith create in me a cleane heart o God and renue a coÌ„stant spirit in my bowels heÌ„ce they are called the fruites of the spirit not of free will vnlesse it be so farr forth as it is made free by grace a Gal. 5.22 The nearest efficient or the immediate cause and the beginning of good workes are the humane and naturall powers of the soule the vnderstanding will and affections but yet so farre as they are in parte or in some measure regenerate or become spirituall For neither the spirit that is the new qualitie begunne by the inspiration of
the holie ghost which is called the Spirit of Christ nor the flesh that is whatsoeuer reliques of corruption remaines in vs or the new and the old mā haue indeed either their distinct seates in our soule or seuerall operations but are mingled together one with another in all those faculties neither yet doe these qualities so contrarie one to another so well agree together that with mutuall consent they should produce a mixt work but doe so wrastle together in one and the selfe same work striuing one against another that one penetrating the other then proceedeth a mixt action from them both from theire mutual not consēt but conflict which of the qualitie preuailing is accompted either the fruite of the spirit or of the flesh The instrumentall cause is faith not by her owne vertue efficacie or operation but so farre forth as shee doth as an instrument apprehend that her obiect to which shee is caried namely Christ in respect of whom alone the holy Ghost doth renue vs creating in vs both the will and the deed and therefore whereas faith is termed the mother or the fountaine of good works by a Metonymie that is attributed to the instrumentall cause which doth properly belong to the principal efficient cause as Rom. 1.16 The Gospell that is the preaching of the doctrine of the Gospell is called The power of God to saluation that is spoken both because of the vnseparable coniunction common dependance of faith and good works For without faith it is impossible to please God Hebr. 11.6 And VVhatsoeuer is not done of faith is sinne Rom 14.23 Therefore Hebr. 11.4 and so forward all the worthie acts in th Olde Testament are ascribed to faith By faith Abell c. VVhat is the matter of good workes The things themselues where about such works are conuersant and which the moral law of God doth intreat of and prescribeth VVhatsoeuer things are true honest iust pure to be loued of good report if there be any vertue If there be any praise thinke of such things Phil. 4.8 VVhat is the forme of good workes As the essence and forme of sin and an euill work is Anomie and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swaruing from the law so conformitie of our actions vnto the commaundement of God is the forme of a good worke And therefore not the traditions or commaundements of the Church but the word of God wherunto to add any thing or to detract is an horrible sinne is the onely square and rule of good workes a psa 119.4 Deut. 4.2 Neyther are any of those things to be esteemed in the number of good works in the sight of God which are grounded on the bare will of man Math. 15.9 In vaine doe they worship mee with the doctrines of men And Ezech. 20.18 VValke ye not in the precepts of your fathers but in my precepts walke ye Whether is it sufficient that some worke should be good and agreeable to the law of God if that it be done according to the law of God in outward shew No but 1. There is also required the inward synceritie of the minde which proceedeth from faith whereby the heart is purified a Act. 15.9 2 That we be certainely perswaded in our mindes out of his word that that which we doe pleaseth God For Rom. 14.23 whatsoeuer is done without faith that is whatsoeuer we take in hand with a doubting conscience whether it please God and therefore whether it be commaunded of God or not it is a sinn 3 It is required that we haue respect vnto god and to his glorie alone as the cheefe end of a good worke For the pharisaicall Hypocrite giueth almes the publican not iustified geueth also but his is abominable in the sight of God because he desires to be seene of men b mat 6.1 But this mans almes is a good worke not onely because it is commaunded but also because it is done with sinceritye of the heart and in faith to the glorie of God And therfore vertues are to be discerned from vices not so much by the skill mouing them as by the ends VVhat then are good workes Such as are done in true faith according to the law of god are referred to his glory alone c Tim 1.5 Deut. 4.2 1. Cor. 10.31 Colos 3.17 VVho are they that doe good workes Onely the Regenerate For whereas the law of God doth especially require that fountaine of syncerity in the heart d Mat. 3.33 and from thence the respect of Gods glory truly the worke of the vnregenerate although it appeare verie glorious yet cannot simply and properly be called by the name of a good worke because that which is good is not well done of them that is in faith to the glory of God And therefore the worke is not liuing but dead as a figge leafe a Gen. 3.7 couering onely the inward vices for an euill tree cannot bring forth good fruite Math. 7.18 and Cap 12.33 whatsoeuer is done by the impure is impure b Iob. 14 4 Tit. 1.15 yet it may be called good but in vse not in worship But a man now already regenerate to wit who hath recouered some parte of the synceritie of his heart by faith according to the measure of integrity and sinceritie of his heart which he hath recouered is fitte in part to performe good workes Are not Cornelius his workes praised before he vvas baptised and belieued in Christ Act. 10.4 He is called a deuout man and one that feard God verse 22 Therefore now before he receiued the Sacrament of Baptisme he was conuerted vnto the acknowledging of the true God neither was he vtterly without faith in the Messias Besides he is said to pray continually and his almes were accepted and his prayers are said to be heard of God But it is impossible for any man or for any mans worke to please God without faith Heb. 11.6 Therfore hee had the beginnings of faith in Christ and therefore was now iustified and regenerate although as yet hee was not instructed in the full cleere knowledge of Christ and yet knew not that he was come For which cause Peter was sent vnto him who should more fully teach him Are the good workes of the regenerate pure and perfectly good and blemished with no fault No 1 Because the Scripture speaketh to the contrarie c Esa 64.5 Ia. 3.2 2 That any worke be pure and in euery respect good it is not sufficient that that which is done be not done without the holy Ghost and without faith but also it is further required that the first beginnings of a good worke in man to wit the vnderstanding will and affections doe most fully obey the spirit of God which is granted to no mortall man Christ alone excepted But there doth euer remaine in vs and in euery facultie of our soule the new and and the old man spirit and flesh the law of the mind as it is
renued by the spirit of GOD not as it is of nature and the law of sinne and the inner man is renued daily and the flesh striueth against the spirit so long as wee carie this mortall bodie about vs as the Apostle witnesseth Rom. 7.23 I see another law in my members rebelling against the law of my minde Therefore seeing the naturall faculties of our soule which are the nearest causes of humane actions are not altogether spirituall and regenerate neyther the flesh that is the corruption of nature is not fully wiped away of them neyther is the faith perfect neyther the spirit and the flesh although distinct yet haue their seuerall seates and abode in vs or worke a sunder seuerally but mixtly It followeth that there is no work of any regenerate man though neuer so excellent which is fully pure or in euerie part thereof is pure from all defilement of the flesh and in some other part altogether vicious and is not wholy mixed with something of the flesh although comparatiuely it be to be iudged a good worke wherein the spirit resisting the flesh doth preuaile as they are euill workes wherein the flesh doth ouercome whereupon Paule saith of himselfe being regenerate I doe not the good that I would but the euill vvhich I vvould not that I doe Rom. 7.19 Hovv then are they said to be perfect a Gen. 6.9 Psal 7.9 Luk 1.6 And easie to all that be borne anevv b mat 11.30 Not because of the perfection of degrees that is the extreme rigour of the law requiring perfect fulfilling thereof in the highest degree but first for the perfection of the parties that is the integritie of obedience conformed according to all the commandements of God and not some onely 2 Because of the synceritie of the heart being void of counterfaiting and hypocrisie 3 Because of the presence of Christs spirit wherewith the regenerate are led a Rom. 8.1.2 4 Also by grace wherby they be deliuered from the curse of the law 5 Lastly because of faith vvhereby all that is borne of God ouercommeth the vvorld 1. Iohn 5.4.5 Seeing that vvhich is good onely in part cannot satisfie the lavv of God and therfore that cannot please God vvhich hath the least imperfection in it hovv then doe the good vvorks of the regenerate please God Not by reason of the worthines of the worke in it selfe or for the excellency order or condition of the man for they are altogether vnworthie in themselues to appeare in the sight of God because they are not the fulfilling of the law But 1 by meanes of the person by faith reconciled accepted and pleasing God and iust thorow Câ—rist euen as Gen. 4.4 The Lord had respect to Abell and to his sacrifice but to Cain and his sacrifice he had no regard And Hebr. 11.5 The person of Enoch pleased God and therefore his works also and because the person pleaseth GOD by faith they are imputed vnto righteousnesse that is they are esteemed as iust as it is written of the zeale of Phinebes when hee thrust thorow the fornicators b ps 106.33 2 They please God because they are brought into light into the sight of God with the couering and vaile of the merite and most perfect righteousnes of Christ applied by faith wherewith the blemishes and defects of our good works are couered 3 Because God doth mercifully approue and crowne them not as they are in themselues but as the works of his owne spirit in vs and as the testimonies of our faith 4 So farre forth as he doth consider them not as they are in themselues but as they are presented in the obedience of Christ our Mediatour in whom being most seuerely punished and in his bloud purged he beholdeth all those things which did make discord betweene vs and him 5 Our obedience being but begun doth please God as it were in the children of obedience not of themselues or their owne worthines but thorow Christ according to that 1. Pet. 2.5 Offer vp spirituall sacrifices acceptable to God thorow Christ For which cause also the regenerate are sometimes called perfect a gen 17 1 Saints and vndefiled in the way b psa 119.1 Iust without rebuke vnblameable vnreproueable c Luk. 1.6 1 Not legally but euangelically not simply and absolutely but by way of comparison or comparatiuely namely so as perfect are opposed to rude 2 By imputation because the person is accompted iust holy vnblameable perfect before God thorow Christ 3 Also inchoatiuely because the new life is begun in them 4 In affection not in action I say in affection vnto godlines not in the perfect action of godlines in the sight God vnlesse it be by imputation VVhat are the Adiuncts or the appurtenances of vvorks There be two merit and recompence or reward VVhat is merit In generall it is an accident of workes which respecteth eyther the reward of a good deed or the punishment of an euill deed Hovv manifold is merite Two fold the merit of punishment which is vsually called the guiltinesse or binding ouer to punishment and the merite of reward which retayneth the generall name of merite and it is a dutie or good turne not due profitable for him to whom it is performed and which doth respect a iust recompence or reward a Ro 47 VVhat is recompence It is the fruit which is giuen to him that worketh for his work and respecteth the desert and by another name it is called vvages and it is double eyther rewarde or punishment VVhat is the proper adiunct of wages Due or debt for wages properly is nothing else but that which is giuen of due or debt for that which is giuen is generall but it is restrained as it were by these differences Grace and debt For that which is giuen is giuen eyther of fauour and is a free gift or else it is giuen of debt and is wages properly so called but in generall wages is vsed for that which is giuen whether it be giuen of fauour or of debt And so there is a double reward or wages one is due the other is not due or freely giuen as it appeareth Rom. 4.4 To him that worketh the wages is counted not of fauour but of debt Whereby it is gathered that by the name of wages is signified in the Scriptures euen a free gift For that which is called Math. 5.46 VVages Luke 6.32 is called fauour or free gift So as the schoolemen doe vainely dreame of a mutuall relation betweene merite wages out of Math. 6.1 For that reward alone which is due of debt doth put on the merit of works but that which is not due debt or free doth not And we doe freely confesse the good works of iust men haue a most liberall remuneration or recompense both in this life and also in the life to come but by fauour not of debt What is debt It is that which a man is bound to pay and it
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
ceremonies Furthermore some humane rites are not in themselues impious but yet little or nothing auailing to edification which it were good if they were cleane taken away In the vsing of these or in the omitting of them wee must haue regarde of offence Doth this speech of Christ Math. 23.2 the Scribes and Pharisees sit in Moses chaire whatsoeuer they say doe yee allow of traditions or opinions contrarie to the word of God No in no case but of Moses his constitutions and manner of gouernment which were by the ordinance of God for heere indeed they were to be heard howsoeuer in other things they did wickedly Thus much the metaphor or borrowed speech of the Chaire doth import which they did occupie as the Teachers of Moses Lawe And he that bids to heare the Pharisees if they teach out of Moses else where warneth his disciples to beware of their Leauen Math. 16.6 so neyther ought that saying Luke 10 16. He which heareth you heareth mee to be applied to opinions contrarie to the Gospell What should wee thinke of good intents as they call them That there is no good intent which doth appoint any thing in the worshippe of God euen without all reason against the word of God by the onely rule of mans reason See that yee doe not euerie man what seemeth him right in his owne eyes but whatsoeuer thinges I commaund you Deuter. 12.8 and 11.8 When Paule doth commaund Rom. 13 5. to obey the Magistrate not onely for anger that is feare of punishment but also for conscience sake doth he meane that it is lawfull for the magistrate to impose a law on mens consciences No seeing he doth euerie where extoll the worship of God and the spirituall rule of liuing well aboue all the deuises of men whatsoeuer But his meaning is only this that we are to obey the magistrate commanding honest lawfull things that is so farre as we may by the word of God because God doth enioine vs this obedience whose commaundement no man can refuse with good conscience in the sight of God Therefore hee doth not subiect the conscience to mens lawes but to the ordinance of God so farre forth as he doth command vs to obey the lawes of men which are not repugnant to the lawes of God What are we to thinke of ceremonies ordained by Christ They must be obserued because of the commaundement and authoritie of him that ordaineth them but yet so as by the obseruing of them men are not iustified in the sight of God Againe in the case of necessitie that men are excused if they doe not obserue them as if any man being by necessitie hindered doe abstaine from the vse of the Sacraments so that there be no contempt according to the saying of Bernard not the want of sacrament but the contempt is damnable VVhat is the end and fruit of this part of Christian libertie 1 That wee may vse the giftes of GOD with a quiet conscience for which purpose he hath bestowed them vpon vs yet so as we must moderate this vse by the edification of our neighbour 2 That wee may knowe that our consciences are at libertie from the power of all men 1. Corinth 3.21 7.23 yee are bought with a price bee yee not the seruants of men 3 That wee should not condemne our brethren which are yet but simple for they stand or fall to the Lord. Rom. 14.4 Lastly that wee might serve God and not Creatures with true worship that is with spirituall worship neyther tha we should sooth our selues or other men in euill VVhat things make against this Not the seruice of the bodie which is of the inferiours toward the superiours nor that seruice which is of the spirit towards God or of the bodie to the spirit of which 1. Cor. 9.27 But the slauerie of sinne errour and of the ignorance of the law and of the constitutions of men 2 The Iewes who dreame of the earthly kingdome of the Messias The Paradoxe or odde opinion of the Stoicks which attribute libertie to none but onely to the wise men of the world 4 The bands of humane lawes and traditions wherewith the consciences of men are burdened 5 The errour of those who boast that they are freed by the preaching of the Gospell from all bodily debts and therefore denie all duties which they owe vnto their maisters creditors and magistrates As also of the Libertines and Anabaptistes which vnder a colour of Christian libertie bring in libertie of sinning abusing the saying of Paule Rom. 7.25 I my selfe in my minde serue the law of God but in my flesh the law of sinne For hereupon they say that they doe in the flesh onely commit adulterie are drunken liue impurely but in minde and spirit that they are pure and serue the law of God whereas our libertie doth rather respect this that we should bee seruants of sinne no more for hee that committeth sinne is the seruant of sinne Iohn 8.34 And Paule Rom. 8.13 If yee liue after the flesh yee shall all die So then the words of Paule are the words of one who wrastleth against sinne neyther are they to be vnderstood of voluntarie and outward actions but of the sinfull affections which do spring forth from which not the most holy men can be wholy freed so long as they carie about them this mortall bodie 6 Of the Millenaries concerning the kingdome of the saints in this whole which shall last a thousand yeares before the last day 7 The error of the same Anabaptists who vnder the colour of spiritual libertie take away the Magistrate freedome from the duties of Magistrates and ciuill subiection where there is nothing hinders but a man may be free in minde and seruant in his bodie Therfore Paule saith 1. Cor. 7.21 Art thou called being a seruant let it not trouble thee as though this calling was vnworthy of Christ And Ephes 6.5 yee seruants obey your bodily maisters as the Lord. 8 The rashnesse of those who abuse things indifferent vnseasonably or intemperately or without all difference hauing no regard at all of their weake brethren but rashly offend them Rom. 14.15.16 1. Cor. 6.12 and 10.23 2. Cor. 11.12 The foure and thirtieth common place Of Offences VVhat is the signification of the word THE Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Math. 18 7 a Scandal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an offence b 1. Cor. 8.9 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stumbling blocke c 1. Cor 9 12 and this word Scandall is deriued eyther of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to halt so as a scandall is an offence or stumbling blocke whereat he that stumbleth falleth or staggereth or is so hurt that he begins to halt or else of a word that signifies some crooked thing as we say acrooked thing will neuer be streight So then a scandall doth most properly signifie the crosse beame in a trappe wherewith mise foxes or wolues are taken Whereupon
described in the scriptures The Iewes in time past did pray somtimes standing a Math 6.5 Mark 11 25 but sometime with bowed knees as Solomon b 1 Kings 8 54 Dan 6 10 and Christ himselfe c kneeled downe and praied as also Peter d Luk. 22 4 Acts 9.40 and Stephen e Act. 7.60 Paul also vsed bowing of the knees Ephes 3.14 For this cause saith he I bowe my knees vnto the father of our lorde Iesus Christ by which gesture a lowly subiection and an empting of our selues before God is signified 2 Moses lifteth up his handes towardes heauen and Paul willeth 1. Tim. 2.8 that pure hands should be lifted vp vnto God which gesture belongeth vnto children who do reach their hand to the parents when they will obtaine any thing or are suppliant to them But this cerimonie of lifting vp of handes doth admonish vs that the heart and senses are to be lifted vpon hie least they which desire to be heard of God should abide in their dreggs as Dauid interpreteth Psal 86.4.25.1 vnto thee o Lord I lift vp my soule f Ioh 11.41 3 Iesus lifting vp his eies praied which is also a token of the heart lifting vp it selfe vnto god with confidence of hearing contrariwise the letting downe of the eyes in the publican g Luk. 18.13 was a signe of exceeding great demission of the minde 4 Paul biddeth the man to pray with his head vncouered to testifie the greater reuerence of God but the woman with her head couered for subiection and for modestie sake 1. Cor. 11.4 5. There beseemeth also the office of prayers a voycc or tongue both in speaking moderately and also in singing either priuately or in the church assemblie so that it followeth affection 1. Cor 14.15 I vvill sing vvith the spirit I vvill sing vvith the vnderstaÌ„ding also And Ephes 5.19 And. Col. 3.16 Teaching and admonishing your ovvne selues in hymnes psalmes spirituall songs singing making melodie with a grace in your hearts to the Lorde So Christ after the supper instituted by himselfe together with the Apostles did sing a psalme a Mat. 26.30 And Plinie the second in a certaine Epistle to Traiane the Emperour writeth that Christians accustomed to sing hymnes to their Christ before break of day But we must take heede least that the song be made onely for sweetenesse and the delight of the eares least that the eares be more bent to the pleasant tuning then the affections to the spirituall meaning of the wordes and that neither merit nor the greater parte of Gods worship be placed in singing Non vox sed votum non musica cordula sed cor Non clamans sed amans cantat in aure dei For It s not voice but vote not musicall harmonie but heart Not clamant but amant chaunts it in gods holie eare Otherwise the tongue moueth the senses exerciseth and retaineth the minde in thinking of God and is made speciallie to declare and publish the praise of God according to that Affectus cordis verbis excitatur orantis The affection of the heart is stirred vp by the wordes of him that prayeth Yet it is not alwaies necessarie For sometime the best prayers are without voice so Moses Exod. 14.15 is said to haue cryed vnto God who yet is not read to haue opened his mouth So the mouing of the lips of Anna the mother of Samuell is commeÌ„ded b 1. Sam. 2.13 whose speech notwithstanding was not heard for as Cyprian saith est Deus non vocis sed cordis auditor that is God is a hearer not of the voice but of the heart yet notwithstanding the principall vse of the voice is in publique prayers for mutuall edification and for the setting forth together of the praise of god c Coll. 3.16 VVhat kinde of language ought there to be of praiers Not outlandish or straunge but popular which may be vnderstood of the common people and of all the assemblie to the edification of the whole church Therefore Paul 1 Cor. 14 16.19 If thou blessest with the spirit he that occupieth the roome of the vnlearned how shall he say amen seing he knoweth not what thou sayest For thou verily giuest thanks wel but the other is not edified But in the Church I had rather to speake fiue words with true vnderstanding that I might instruct others then ten thousand words in a strange tongue By the word spirit signifying the singular gift of tongues which some being indued therwith did abuse when they did take it away froÌ„ the chiefest part of the soule that is the vnderstanding there is no doubt but that a language without vnderstaÌ„ding displeaseth God What is to be decreed concerning fasting That it was and is wont to be ioyned to prayers both priuate publique as it were a preparatiue a 1. Cor. 7.5 only let it not be superstitious nor in opinion meritorious b Ioel. 1.14 2.15 Mat. 17.21 Mark 9.29 There is a kind of diuels saith Christ which is not cast out but by prayer fasting And Anna the prophetesse c Luke 2.37 is said to haue serued God with fastings praiers also Act. 13.3 After fasting praying the Prophets teachers of the Church that was at Antiochia laid hands on Barnabas and Paule d Act. 14.23 VVhat is the end of prayer Twofolâ— the chiefest is the glory of God The subordinate is our safetie profit for we pray to that end that we may obtaine those things by which we may be blessed may honour God by this seruice e Mat. 4.10 VVhat is the fruit or effect of prayer 1 The custome of seeking of louing of worshipping God and of flying to him as it were to a holy anchor 2 A powring forth of the soule beore God 3 A preparation to thanksgiuing 4 A meditation of his benignitie 5 ExperieÌ„ce of his prouidence abilitie 6 An hearing or obtaining of spiritual corporal good things asked of god yea more then we aske or think f Eph. 3.20 saluation g Rom. 10.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Ioy or the peace of God which pâ—sseth all vnderstanding Phil. 4.6 In all things let your requests be shewed vnto God in prayer supplicatioÌ„ with giuing of thanks And the peace of God which passeth all vnderstaÌ„ding shal preserue your harts minds in Christ Iesus 8 Sanctification of the good creatures of god as of meats of drinks the lawful vse of other things necessary for this life coÌ„ioined with the good fauor of God 1. Tim. 4.5 Prayer ioyned to the word of God sanctifieth the creature VVhose prayers petitions doth God heare 1 Of the pore Psal 9.10 The Lord forgetteth not the crie of the poore And 10.17 The Lord heareth the desire of the poore 2 Of the afflicted Psal 22.24 He despiseth not the affliction of the poore neyther hideth he his face from him but when he
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
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
few that trauell therin 4 Because it is vnpleasant and hard to flesh by reason of the crosse and deniall of our selues which are our companions in the way It is not therefore generally streit but in respect for vnto the Elect it is wide and broad enough What is the obiect of eternall life Surely the materiall obiect is verie God but the formall obiect is as farre as we are capable thereof the knowledge seeing enioying comprehension and adoption of God For albeit we shall most sweetly enioy the company sight and conference of Angels and all the blessed d Mat. 8.11 yet shall we not take pleasure in the ioyfull sight beneuolence and companie of them but in the delightfull beholding and fauourable enioying of God onely through Christ Math 5.8 Blessed are the pure in heart for they shall see God And 1. Iohn 3.2 We shall see him as he is As also the Angels felicitie consisteth in the same fruition and contemplation of God onely e Mat. 18 20 Euen as the felicitie of a Courtier in the Kings Court is if his King looke vpon him with a gracious countenance if hee loue him seeke to haue his companie long for him especially And in like sort shall we acknowledge Christ the author of so great a Benefit that we shall follow him whither-soeuer he goeth a Reve. 14 4 and we shall cleaue vnto him and shall neuer depart from his side But do not wee enioy God alreadie and see him in this earth Yea truely by which reckoning eternall life is euen alreadie begun in vs but onely obscurely and by meanes that is by creatures set before vs as it were by a certaine veile betweene but not by cleare sight indeed whereupon 1. Tim. 6.16 Noe man euer saw God or can see him Therefore wee doe see God 1 By a naturall vision in the creatures as in a glasse wherein a certaine brightnes of the Diuinitie shineth clearely b rom 1.20 2 By a specular or mysticall vision through resemblances and markes of his Diuine glorie wherof Esay 6.1 I saw the Lord sitting vpon an high throne and lifted vp and the lower parts thereof filled the Temple and the Seraphins stoode about him After which manner Moses is said to haue seene the backe parts but not the face of God that is not the verie maiestie of God Exod. 33.23 3 By the vision of faith wherein by the doctrine and doings of the Sonne we know the fathers good will towards vs whereof Christ saith Iohn 14.9 Hee that seeth mee seeth the father also Then also when our bodies are raised vp in glorie we shall see God by himselfe as hee is whom nowe we cannot any way comprehende 1 Iohn 3.2 not indeede as hee is in quantitie but in qualitie hauing no veiles betweene vs and farre more plainely then MOSES sawe him in the mountaine face to face Exod. 31.11 And after a better manner then our first Parents saw God before their fall Reue. 22.3 His seruants shall serue him and see his face Shall men know one another in this eternall life Yea verily for they shall be full of the holy spirit and of wisdom as Adam before his fall keeping as then the integritie of Gods Image acknowledged Eue whom he had neuer seene whence she was being told of no man Gen. 2.23 As Peter on the mountaine receiuing onely a certaine taste of life eternall in his mortall bodie knew by inward reuelation Moses and Elias whom he neuer saw Math. 17.3.4 yet this shall not be a carnall but a spirituall knowledge For whom is eternall life ordained For any one of what nation soeuer a Math 8 11 but not confusedly but according to that saying Rom. 11.7 The elect haue obtained it and the rest haue beene hardened Life eternall therfore is ordained for the fathers blessed onely or the Elect and consequently for them that beleeue in Christ b Io. 3.16 6.40 and doe according to his fathers will c Mat. 7 21 witnessing their faith by their works d Math 25 34. c. as well men as women as heires together of the life of grace 1. Pet. 3.7 What shall the Qualitie or Condition of eternall life bee This surelie we cannot in thought attaine vnto in this dimnesse of our vnderstanding e Isa 64 4 1 Cor. 2 9 but the perfect knowledge thereof is deferred vnto eternall life for it hath not yet appeared what we shall be 1. Ioh. 3.2 yet we learne by the proper adiuncts which tâ—e Scripture giueth to euerlasting life as much as is heere conuenient for vs what of what manner how great that is how excellent the condition thereof shall bee And first surely the Office and action of the parts and faculties of our bodie and soule shall be most perfect For there shall be all manner abolishing of sinne both in soule and bodie f Isa 60.15 16. c and freedome from deah and all troubles there shall be no death nor mourning nor crying out nor sorrow any more g and moreouer all weakenes sicknes griefe heauines old age corruption defect needines shal be wanting h for there shall be healthfull eternity and eternall health saith Bernard because the iust shall liue for euer and their saluation shall be from the Lord. Psal 37.29 Againe the office and action of the parts and faculties of our bodie and soule shall be most quick for that either part of vs shall receiue from the holy spirit whatsoeuer shall be and is necessarie vnto life and it owne action 1. Theâ—efore there shall bee a perfect knowledge of all things i 1 Cor. 15.23 for we shall bee conuersant in the eternall light of the father of lights and the verie wisdome of God shall shew it selfe vnto vs. 2 It shall haue a full sufficiencie of a blessed life for it shall need none of the helpes of this life as meate drinke apparrell light or heat of the Sunne or colde of the Moone rest or other like succours beside it selfe whereby it may bee sustained cherished or performe it actions k Psa 121.6 Rom 14.17 Rev 21 23 22.5 For euen God himselfe Schaddai shal then bee all in all and shall fill all things with all manner goodnesse 1. Cor. 15.28 For the grace of God shal be sufficient for vs wee shall liue to God and of God wee shall bee filled with the plenty of Gods glorie and God shall giue vs to drinke of a riuer of pleasure l psal 17 5 36 9 3. It shall be most holy for it shall respect nothing else but the glorie and solemne seruice of the onely true God a Isa 43 7 Eph. 1 6 And because wee shall bee holie as God is holie for wee shall be like although not equall vnto him 1. Io. 3.2 And there shall bee a Church without wrinkle and without spot holie and altogether blamelesse Ephe. 5.27 b reve 21.27 4. It shall be most
owne motion and instinct but all how manie soeuer doe come are called of God How many waies is the name of church vsurped in the scriptures 1 Largely or politiquely for euerie ciuill companie of men as Act. 19.32 There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confused assemblie Verse 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lawfull or comely assemblie which is not onely contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a seditious and tumultuous congregation but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to an assemblie solemnly proclaimed 2 Spiritually and. 1. strictly for the multitude of the Godly alone who doe all and in seuerall cleaue fast to the true god by true faith a Act. 20.17 28. 1. Tim 3 15 2. more strictly for an ecclesiasticall synode or councill because it is gathered together in the name of the whole church whereof it hath charge and it is called by Paule a presbyterie c 1 Tim 4 14. 3 b Math 18 17 most strictly for a little Church that is the faithfull seruants of some familie d Rom 16. â— 3 Commonly for an holie multitude either of one prouince or of the belieuers dispersed through the world wherein truly the godly and the hypocrites are mixed in this earth e 1. Cor 11 18 22 4 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a place wherein the faithfull doe assemble togither to heare or to preach the word of God f 1. Cor. 14 34 5 It is abusedly taken for the false church which is called the malignant church g Psal 26.5 which is a conuenticle and conspiracie against Christ and his trueth what is a church It is a multitude of men Elect and effectually called from the world by the preaching of the gospell and so of Christians or such as belieue in Christ and depend on him as on their only head and do openly professe their beliefe on him and doe know and worship God by their beliefe and by his word reckoning also those that are newly instructed and the children of the Elect and sometimes also of hypocrites although by reason of their yong yeares they are not capable of vocation or of the Sacraments h Ro. 10.14 Act. 2.39 1 Cor. 7.14 Or it is a companie of men dwelling euerie where called by God from the corruption of all mankinde into the spirituall kingdome of Christ by the voice of the Gospell seuered and distinguished from other companies of men by the hearing of Gods word by faith by the sacraments by inuocation by holynes of life and by profession which is grounded on Christ the corner stone that God may dwell therein and may be therein worshipped according to the doctrine of the Prophets and Apostles for euer Iohn 10.4.5 My sheepe heare my voice not the voice of another The definition is cleare by the example of Abraham who with his familie being called out of Hur of the Chaldees and from amongst the Idolaters obeied the voice of God and sequestred himselfe by his obedience toward God and the profession of his faith from the prophanenes of the world a Gen. 12.1 13.18 15.6 17 23. Acts. 7.3 Rom. 4 13 c. Or in a word b 2. Cor. 2 14. a church is a communion or societie of men through faith which is by hearing of such as are iustified and sanctified in Christ Iesus through the holy Ghost and not such a society as consisteth in a Platonicall Monasticall Anabaptisticall communion of substance or possessions but in spirit Doctrine Faith hope bountiefullnes and in other exercises of Piety In the outward companie whereof neuerthelesse there are many hypocrites How maniefold is the church It is one onely because there is but one bodie of Christ compacted of diuers members as there is one god the Father and father of all one Christ the mediatour and one onely head of this mysticall body one faith and one hope through the holy spirit both these are one not in number but in kinde last of all there is one eternall life It is said to this whole church Gal. 3.28 All ye are one in Christ Iesus that is as one man to signifie a most excelent coniunction And. Ephes 4.4 There is one body of Christ one spirit of life euen as ye are called in one hope of your vocation And. Cant. 6.8 My done is one and vndefiled prefigured in Noahs one Arke c Gen. 6.14 1 Pet. 3 20 And Iohn 10.16 There is one sheepefolde and one shepheard Moreouer there is one by consent of doctrine by a conformable interpretation of the places of scripture vnto the Analogie of faith by a pure administration of the sacraments One by the author and head of saluation by the subministration of one spirit and by the bond of the same spirit lastly by coniunction of mindes d Act. 4.32 though diuers be called thereunto at diuers times and in diuers places But is not that one onely church deuided Yes and that diuersly 1. In respect of the Essence for there is one called a church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplie of the same signification an other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part aequiuocally The church simplie and of the same signification is whereunto that former definition of the essentiall church doth agree namely that it is a companie of men which knoweth and worshipeth the onely God in Christ according to his written word and obeyeth him sincerely in all things and yet after a sundry measure which also is called the Orthodoxe pure and well aduised Church But that is called a church after a sort which departeth from that knowledge of God and from performing the worship of him according to his word which is wont to be called a straying erring hereticall or schismaticall church be it in faith or charity or in both So the companie of christian men which are now in Greece vnder the Turkish Empire so the crew of Anabaptists or heretiques that haue not vtterly falne away from the doctrine of the Gospell so the rable of papists likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aequiuocallie after a sorte are churches as a man polluted with the leprosie and madd ceaseth not to be a man Whereupon Tertull. lib. 4. contra Marcion The waspes make coambes and the Marcionites make churches also But among these companies which are are called churches in part onely and equiuocally or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who retaine more of that definition are also more rightly named a church and those who come short of that definition are more improperly and lesse truely called a church 2 A church is deuided in respect of degrees for one is called a perfect another an imperfect church The perfect is that which firmely consisteth on these two partes namely on the full knowledge of Gods word by his word and on the full obedience to his reuealed will a Iohn 1.14 17.23 Ephes â—
God vnites them to Christ and nourisheth them by the preaching of the word and by examples of true good workes a 1. Cor. 4.15 whereupon is that saying that No man can haue God for his father who hath not the church for his mother 2 The house of Christ or of the liuing God b Psal 23.6 1 Tim. 3.15 and a familie c Math. 24.45 because God dwelleth in the middest of them whome he hath receiued for sonnes through the grace of adoption of which house of liuely stones are both Pastours flocks also d 1. Pet. â—2 5 and he hath not onely vessels of Gold but euen of wood and stone also some for honour and some for dishonour 2. Tim 2.20 Whereof the most excellent most gracious most prouident most Mightie and most wise God is maister The first begotten sonne of God and Lord of his fathers house is Christ e Iohn 8 3 to whome is giuen all power And they of the houshold are all the Elect and also the children and sonnes of GOD who ought worthily and holilie to be busied in this house the Gouernours or stewards are the ministers or preachers of the Gospell f Math. 24.45 the commons or food of that familie is the very word of God out of this house the bondslaues of sinne and vnthriftinesse are at length to be cast forth g Iohn 8 35 3 The city of God h psal 46 1. Isa. 1 21 Ephes. 2.19 the faithfull city that is the i holie citie comming downe from heauen k Reue. 21.2 10. which is the society of the faithfull who depend on the excellent gouernance of God as of the onely lawgiuer and are gouerned by his word and lawes and do enioy the very priuiledges and benefits of Christ m ps 85 â—1 The wall defender whereof is God the tower and Bulwark is the calling vpon the Lord. l prou 18 10 the Armes is goodnes faith iustice and peace in the gate and foundation is Iesus And they are the citizens which are called Gods houshold seruants n Ephes 2 19 4 The inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lot of the Lord not in respect of the Pastours onely but of the sheepe also o Psal 2 8 1 Pet 53 because it is giuen vnto Christ as his owne substance that is a most acceptable and most precious treasure 5 The misticall body of Christ the head and soule whereof is Christ p Rom. 12 5 because it is quickened cherished and conserued by the spirit of Christ and is perfected by his fullnes and is coupled with Christ the head by the same spirit as by a most close and strong chaine and the members thereof doe by vertue of the same spirit grow together It is also called the fulnes of Christ a ephes 27 because although Christ worketh all in all much lesse doth he neede the supplie of anie one yet such is his loue toward the church that hee estemeth himselfe as it were lame and maimed in his members vnlesse he haue a church adioyned vnto himselfe like vnto his body members Hence it commeth that sometime Christ is briefly taken for the whole church ioyned to her head b 1. Cor. 12 12 13 Gal 3 16 so that the whole church is nothing else but the body of Christ only because it is described an whole mysticall body from the head Hence is it much more expresslie said In Christ c Rom. 6 2. 8.1 Ephes 3.6 then with Christ And hereupon Paul saith that he liueth in Christ and Christ in him Gal. 2.20 Hereupon was that speech of Christ Saul Saul why persecutest thou me Acts 9.4 that which is written Col. 1 4 Lastly from hence proceedeth all comfort 6 The hill of the Lord or the hill of Holinesse d psa 2.6 3.5 15.1 24.3 1 because it alwaies maketh toward those things which are aboue and despiseth those that are beneath 2 because there is no comming thereunto but by ascending out of the dregs of this life in the cheerefullnesse of the spirit 3 And for that the Doctrine thereof nether can nor ought to be hidd e Math. 5.14 7 It is called the Piller and Foundation of trueth 1 Tim 3 15 Not that trueth doth simply depend thereon for it dependeth on the word but because being vnderpropped by Christ and borne vp by truth it selfe it giueth a testimonie vnto the truth and doth susteine spread and defend truth by it office and seruice and laboureth diligently that truth might haue a beeing among men or els Chrysostome on this place altereth the proposition well and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth is the Piller and foundation of the church 8 The church is called a vineyard f Psal 80.9 Esa 5.2 Math 21.23 Iohn 15.1 because the lord hath planted it and doth carefully trimme and deck it with his word with the giftes of his spirit doth account it precious doth bestow exceeding great care and daily thought thereon and doth conserue it wonderfully by his succour and comfort And because they that are receiued thereinto ought to bring forth the fruite of faith and charity most acceptable to God wherewith his heart may be cheared 9 The tabernacle of God g psal 15.1 bicause it hath the Lord dwelling therein and it hath not a safe or firme abiding in this life but is now then compelled to change her abiding vntill it be receiued into her true contrey So likewise is it called the temple of God h 1. Cor. 3 19. because his holy spirit dwelleth in the hearts of the faithfull The Priests wherein are all christians 1. Pet. 2.5 The propitiatorie Sacrifice for sinne is the onely sacrifice of Christ once offered for sinnes the sacrifice of thanksgiuing is 1 the preaching of the Gospell whereby the preachers doe as it were with a sword kill the beastly affections of men a Rom 15 16. Phil. 7.17 2 the offering vp of a mans owne selfe or the mortification of the flesh b Rom 12 2 calling vpon God as its Incense c Psal 141.2 faith and good workes the giuing of thankes d Psal 50 14. Ose 14.3 or the calues of our lippes and mercie the sacrifice of praier e Ose 6.6 2. Cor 9.12 Phil. 4.18 10 The louer sister and spouse of Christ f Cantic 4 5.7.8 Ephes 5.23 and the Queene and daughter of the King g Ps 45.10 because it is ioyned vnto Christ by a spirituall and firme wedlock and league and by a most sure bond of the spirit and by most chaste loue and is exalted to the participation of his loue honour and of all his goodnes being beautifull and without spott throughout because here it is spotlesse through grace in the world to come it shall be spotlesse through glorie heere vnperfectly there most perfectly Therefore is it also called a pure or chast virgine
also the Bishops that were present And the people saith Cyprian haue power especially either of electing worthy Priests or reiecting vnworthy Lib. 1. Eph. 4. for they best know the life and manners of euerie one And Theodoret when he reports how Peter was of Athanatius nominated his successor hee adds by and by that The Sacerdotall order ratified it The Magistrate the chiefe men and all the people with their acclamation approued it Yet when as afterwardes the people did seditiously desire oftentimes euill and vnworthy men It was decreed in the Counsell of Laodicea Canon 13. That the multitude should not haue power to make election not because the peoples consent should bee excluded or any thrust vpon them against their mindes Epist 17 which was forbidden in the Counsell of Antioch but that the chiefe men of the church might by wise prouision represse the foolishnesse of the people And this order Leo also sets downe The wishes of the Citezens the witnesses of the people the pleasures of the honorable the election of the Clergie are to be staied for And there is saith hee no reason it should bee otherwise And at Rome in times past so powerfull was the authority of the Emperour in creating of the Bishoppe that Gregorie Epist 5. lib. 1 saith That himselfe was constituted in the Gouerment of the Church by the commandement of the Emperour when as yet after the solemn manner he was desired of the people Otherwaies there are decrees extant in Gratian that the king shall not at his owne pleasure constitute a Bishope taking a way the Canonicall election and that such a one shall not bee consecrated of the metropolitans which shall bee promoted by such violent command With what right or ceremonie are Ministers to be ordained or consecrated and put into possession of their office In time past vnder the Law laying on of hands was vsed First in consectating of sacrifices vnto God a Leu. 1.4 Secondly in prayers and priuate blessings b Gen. 4.14 Thirdly In the consecrating of Magistrates Leuites and Priests c Num. 8.10 Christ also adding prosperous prayers vsed the same d Mat. 19.15 The Apostles therefore and Apostolicall men whether one as the chiefe in the name of the Eldershippe or moe did ordaine Ministers after they were elected by solemne prayers and laying on of hands and did as it were offer and consecrate them vnto God Whereupon the Latines called this solemne ordination and consecration The Greekes of the Ceremony did name it Laying on of hands obserued of the Apostles e Act. 6.6 13.3 1 Tim. 4 14 5.22 2 Tim. 1 6 where there is no mention made of Chrisme shauing wax-candles and such like toyes Yea further the Apostles vsed also a miraculous laying on of hands both in curing of the sick of which Christ speakes They shal lay hands vpon the sick and they shall recouer Mar. 16.18 f Act 28.8 and also in bestowing the visible gifts of the holy ghost g Act 8 16 17 9 17 19 6. the vse whereof together with other miracles hath now ceased Yet it is thought good that the former sort of laying on of hands should still be vsed not onely for decencie but that by the symbol or token of such blessing both the dignitie of the Ministery may be commended to the people also that he who is so ordained put into possession of his office may be better assured of his vocation put in mind First that he is not now his owne but adiudged to the seruice of God and his Church Secondly that a great charge is laid vpon him and therefore that he ought diligently to call vpon God that he may be able to discharge his duety Thirdly that he ought to aske and expect from God blessing helpe defēce perseuerance patience counsell comfort more full vnderstanding of the Scriptures and other gifts of the spirit 4. That he is offered vnto God for a cleane pure and chast sacrifice and therfore that he ought to endeauour to be pure both in bodie and soule But farre be all conceipt of necessity and worship for the auoiding of which many had rather vse in stead of laying on of hands the holding vp of hands or giuing of hands in token of faith loue society and consent in doctrine after the example of the Apostles which gaue vnto Paule and Barnabas the right hand of fellowship How long must we obserue the visible and ordinary calling and succession of pastors As long as order and the lawfull state of the Church shall stand be euident so that it is not lawfull for euery one rashly and without lawfull and ordinary calling to thrust himselfe into the Ecclesiasticall Ministery But when as that same order state is fallen and broken God doth himselfe extraordinarily or rather besides the wonted fashon restore the order of the Church by those whom in his vnsearchable counsell hee doth choose and stir vp for the performance of that worke What is extraordinarie calling That which is done by God himselfe or the son of God immediatly without the work ministery of man or wherby God doth of himselfe cal any to any Ecclesiastical office which is done three waies 1. Without vsing any mans seruice or suffrage but his own voice only of this sort was the calling of Abraham Moses the Prophets vnder the Law of Iohn Baptist and the Apostles h Gal. 1.1 2. When God vseth some but yet as messengers onely shewing the calling and commandement of God as Aaron and the tribe of Leui by Moses the messenger between a Ex. 4.14 28.1 and Elizeus by Elias sent vnto him After which sort we do not read that any was called of Christ as vnto the function of the ministery but onely in respect of some other certaine worke as Philip was called by the message of the Angell to Baptise the Eunuch b Act. 8 Ananias sent to Baptise and comfort Paul the Apostle ordained by God to bee an Apostle Act. 9.10.11 And so also were Barnabas and Paul by the denunciation of the Prophets not vnto the Apostleship but vnto that first iorney out of Antioch c Act. 13 3. By his inward inspiration he sends hither and thither of this kind was the iorney of Philip before that time a Deacon onely into the citie of Samaria without the priuity of the Apostles after the scattering abroad of the Church of Ierusalem d Act. 8.4.5 14 of this sort also was the calling of those men out of the saide scattering who first preached the Gospell in Phoenicia and Cyprus and did happily begin the Church of Antioch without the knowledge of the Apostles e Act. 11 20 21 22 and of this manner and sort also was the calling of many in Fraunce and the lowe contries whose calling the crowne of Marterdom hath confirmed What if any do bragge that he hath an extraordinary calling by
Gospel wherby are signified those things are done which went before in Christ Neither is therefore any change in God as there is none in the father of a family who commandeth not the same things in sommer and in winter How do the Sacraments of the old new Testament agree In the Author the end the generall parts in the thing signified in manner of Phrase For God is one and the same Author of the Sacraments of each Couenant a Heb. 1 ◠There is the same end that they should bee signes of the fauour of God toward the Church There be the same parts for the Sacraments both of the newe as also of the Old Testament do consist of a signe and a thing signified and in them both the signe is one thing the thing signified another The thing signifyed or the substance is alone and the same Christ and the selfe same benefits of his namely remission of sins iustification regeneration and spirituall nourishment Rom. 4.11 Abraham receiued the signe of the righteousnesse which he had receiued in his foreskin 1. Cor. 10.2 3.4 All were baptized vnder Moses in the cloud and did all eate the meate to wit that wee doe and did all drinke of the same spirituall drinke And cap. 12.13 For by one spirit we haue all beene baptized into one bodie both Iewes and Gentiles both bond and free and wee haue all drunk into one spirit For the same thing which Circumcision did signify doth our baptisme now signifie that which the lamb did doth the Supper And therefore the fathers vnder the Law were partakers by faith of the same Christ and of the same gifts of his that we bee now vnder the Gospell they beleeued in the selfe same Christ and had the verie same promises b Heb. 11 2 c. And Iesus Christ the same yesterday to day and for euer Heb. 13.8 And the Lambe of God slaine from the beginning of the world Re. 13.8 And Augustine saith Whosoeuer did conceiue Christ in the Manna did eate the same spirituall meate that we doe Lastly the manner of speach in them both is the same to wit Sacramentall that is fytting and well agreeing to that argument Of what sort be the Sacramentall speeches Sometime they be proper to wit when that which belongeth to the signe is attributed to the signe or that which belongeth to the thing signifyed is ascribed to the thing distinctly or else when the vse and office is plainely expressed As Circumcision is the signe of the Couenant betweene mee and you Gen. 17 11. The bloud of the Lambe shall bee a signe to you of the Passeouer Exod. 12.13 Abraham receiued the signe of Circumcision and the seale of the righteousnesse of faith Rom. 4 11. Baptisme is that whereby the filth of the flesh is washed away 1. Pet. 3.21 But for the most part they are figuratiue when the names and effectes of the things signifyed are attributed to the signes And on the contrary when the names of the signes and their effectes are attributed to the thing signified by a Mutonimie or changing of the names And such phrases are in indeede vsuall in the holy Scripture and so be placed in the common vse of the Church and yet figuratiue which may be vnderstood by the nature conference of the words and things whereof the words speake or by the coherence of the parts Yet cleare because eloquent and manifest types do not obscure but illustrate an oration Now they are such because the nature and essence of a Sacracrament doth require the same which commonly is defined to bee a visible signe of sacred things And therefore if the words in the Sacraments be vnderstood nakedly without a trope simply they shall be no longer Sacraments because they shall bee no longer signes but the things themselues Now they are of the number of those which haue relation to another thing Therfore the trope is not in the things but in the words 1. Because of the analogie proportion and relation of the signe vnto the thing signified 2. Because of the similitude and comparison of the effects Whereupon Augustine saith that Sacraments from the likenesse of those things whereof they are Sacraments doe for the most part borow the names of the things themselues Quest vpon Leuit. 17 Whereupon also that Rule is to be kept the vse whereof is vsuall and much in the Scriptures The names and properties of things which be most diuerse because of some proportion similitude and likenesse of the effects are oftentimes changed and affirmed mutually one of another for instruction and admonition sake So Christ and a vine bee the names of diuerse things yet Christ doth tearme himselfe a Vine a Ioh. 15.1 for the likenesse of the effects Againe because of the pawne and certainty of the promise of God added to the signes as the Rainebowe or the bowe in the clouds is the Couenant of God b Gen. 9.9 Circumcision is the Couenant c Gen. 17 10 The Lambe is the passouer or the passing ouer of the Lord d Exod 12 11.27 So Baptisme is the lauer of Regeneration e Tit. 3 5 and the stipulation of a good conscience f 1 Pet. 3.21 The like speaches are vsed in the types and shadowes as Gal. 4.24 those two mothers Agar and Sara are two Testaments In the holy Supper the breade broken is the bodie of Christ the wine the bloud of Christ The cup is the New Testament in the blood of Christ Not because of the chāging of the signe into another thing as our Transubstantiaries would haue it Or the including of another thing in the signe as the Consubstantiaries say Not properly and of themselues but because by a Metonimie or changing of the name they are signes and testimonies pawnes yea euen meanes or instruments of the Holy Ghost in the lawfull vse whereof there is wrought through the free operation of the holy Ghost a true and not an imaginarie communication of the things which are promised in the word beeing added to the Sacraments no lesse certainly then the Minister of the Church doth certainely exhibite the sacred signes which are called Sacraments This Rule is also perpetuall in the nature of things that in the affirmation of things that bee diuerse one from another and affirming of one of them of another the speach must needes be euer tropicall or figuratiue in any kinde of things and neuer proper For as oft as in any proposition the verbe Substantiue est doth ioyne together things that bee diuerse which differ in their speciall formes then the affirmation is not proper but figuratiue As so often as the first substance or this singular Indiuiduum existing truely and actually without the minde is affirmed of another first substance such an affirmation is figuratiue But yet these figuratiue speaches must bee reduced to proper and bee explained by them as Circumcision is the Couenant that is to say it is the signe
of the Couenant whereby God doth testifie that he doth truely receiue the beleeuers into his Couenant How doe the Sacraments of the old and new Testament differ 1. By outward adiuncts and the circumstance of time For those continued vntill the time of Restitution for those things are said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right which passe not with a certaine crooked turning course but are directed straight vnto their marke but these must endure vntill the end of the world or vntill the state of glorie in which all trueth shall clearely and perfectly bee made manifest and therefore there shall bee no neede of Sacraments a Heb. 9.19 2. In the manner or condition of their signifying for the Sacraments of the old Testament foretold Christ as it were to come but the Newe declare him as it were exhibited And â—â—erefore they cannot possibly both stand together seeing the time to come can neuer bee the time past and the time past can neuer make the time to come to bee more ancient b Heb. 8.13 3. In the diuersitie or qualitie of the signes or in the signes and ceremonies which differ much for there bee some signes of the Olde and other of the Newe Testament 4. In the number measure of signifying vertue and easinesse 1 For ours saith Augustine are fewer in number whereas in the Old Testament the signes were more in number because the people of Israell were as yet vnder the gouernment of the Law and therefore as children vse to bee were kept vnder more figures and rites 2. Ours were better in regard of the profit 3. More excellent or manifest not in outward shew or worldly pompe but in the vnderstanding and signification of heauenly and diuine things 4. Ours are greater in force that is of greater efficacie to confirm our faith 5. More easie to bee done for there is nothing in Baptisme or the Supper of the Lord which is hard troublesome or bloudy But Circumcision and the Sacrifices were more troublesome bloudie and required greater paines Yet all this maketh not that our Sacraments and the sacraments of the ancient fathers should not be the same in substance What Doe not the Sacraments of the old Testament differ from ours in the effect because those did only shadowe forth and signifie grace which these offer present vnto vs No because in either testament there is the same grace of Christ yea the same Christ propounded And the Apostle testifieth that the old Fathers did eate the same spirituall meat with vs and drinke the same spirituall drink 1. Cor. 10.3 I say the same with vs not as some expound it only amongst themselues which is vnderstood by the purpose of the Apostle the tenour of the text the name of Christ and the word baptizing there vsed and receiued the seale of the righteousnesse which is of faith and therfore that they were made paâ—takers of Christ which is righteousnesse to all that beleeue in all ages Rom. 4.11 And yet I grant that the sacraments of the fathers were figures pictures and shadowes of ours not in regard of the things themselues but in as much as they shadowed things more darkly and obscurely signified by them a 1 Cor. 10.6 In which respect they may be called types of ours but types not without trueth Why then doth Paul say Gal. 4.9 that the Sacraments of the Fathers were weake and beggerly and carnall Elements which were not able to sanctifie the conscience because of their weaknesse and vnprofitablenesse Heb. 7.19 9.10 1. Because he speaketh of them not simply as that they were naked elements which could offer or seale no grace but in some respect as now abrogated by Christ 2. Hee speaketh of them as he saw them receiued of the Iewes seuered from Christ and his promise that is as they are considered in themselues and by themselues seuered from the things signified in cogitation and as bare signes because the sanctification dependeth not of the signes either old or new but wholie and only of the vertue of the holy Ghost Did the Fathers eate the flesh of Christ seeing that as yet it had no beeing actually and corporally in the nature of things Yes because although it was not extant simply or actually in regard of his bodily substance yet in some respect namely as it was to bee giuen for the life of the world it was that spirituall meat which might no lesse bee eaten of them then that Lambe which was slaine from the beginning of the world is eaten now of vs by faith b Reu. 13.8 2. Because Iesus Christ is the same to day yesterday for euer Heb. 13.8 one and the same Sauiour of both Testaments In whome alone it pleased the Father to gather together all things Ephe. 1.10 3. Because those Fathers were indued with faith which maketh those things to be which are hoped for and doth demonstrate those things which are not seene Heb. 11.1 And therefore although in those ancient times the humane nature was not assumed of the word yet it was preseÌ„t to the faith of the godly in former times which did conioyne them then with Christ that should be borne So that that which had no beeing as yet in the order of nature yet neuerthelesse had euer a being by the force and efficacie of faith Therefore Christ saith Abraham sawe my day and reioyced Ioh. 8 56. But they did eate the flesh of Christ which should be giuen for them wee eate it being alreadie giuen for vs. The times are changed saith Augustine but faith is not shall bee giuen and is giuen shall come and is come in Ioh tract 4 these words differ saith hee but yet Christ is one and the same Doe the Sacraments giue remission of sins and doe they conferre or containe grace and are they ordained to iustifie and to regenerate or whether is grace tyed to the Sacraments No. 1. Because they are the signes not the causes of grace 2. That which is proper to God ought not to be bestowed on the creature 3. The subiect of grace is not the body but the spirit 4. No bodilie thing doth worke vpon spirituall things Againe not by the work done or as an efficient cause by them selues or their owne vertue working any thing or flowing from their essence as they speake in the schooles but ministerially or Instrumentally yet effectually so farre forth as they support nourish our faith Not by any inward power or vertue of their owne but by vertue of the principall agent or worker in that sence that Paul affirmeth the Gospel to be the vertue and power of God to saluation to euery one that beleeueth Rom. 1.16 1. Tim. 4.16 he saith that the remedie of the holy Scripture doth saue a man not that there is any magicall vertue in the letters syllables or sound of the words for the Apostle saith Heb. 4.2 The word profited not them beeing not mingled with faith but because
Christs bloud doth take away the thirst of the soule 3 As wine doth make glad the heart of man b Psal 10.15 so also the promises concerning Christ do make glad the soule 4 As wine doth heat the bodie and maketh vs more cheerefull and readie to doe our businesse so the bloud of Christ receiued by faith doth quicken the soule vnto all good motions and so the vertue of the spirit doth stirre vs vp and maketh vs more nimble vnto all good wokes 5 As wine driueth away coldnes so the bloud of Christ driueth away the coldnes of loue and charitie 6 As win◠maketh vs more secure and more bold so the bloud of Christ receiued by Faith doth make vs secure and quiet before God and more constant in confession that there may be nothing at all which we ought to feare 7 As wine maketh vs wise so the bloud of Christ receiued by faith maketh vs wise in the confession and commemoration of Christs benefits 8 As wine driueth away the palenesse of the face maketh the face of man to shine as with oyle c Psal 104 15 so the bloud of Christ doth turne the colour of the soule being pale with feare of death into the verie colour of the Rose that is to say it appeaseth our consciences it maketh vs faire in the presence of God that wee may appeare before him with a fayre and ruddie face that is to say iust and accepted What if bread such as wee haue and wine be wanting in some countries with what signes is the supper to be administred With those earthly nourishments and corporall meats which all doe vse in that countrey in stead of bread and wine meate and drinke for this doth agree with the minde of Christ From hence it was granted to the Nouergian Priests as Volaterranus witnesseth necessitie requiring it that they did conscrate the mysticall cup without wine with that which they had in common seeing that wine caried into the countrey is quickly corrupted by the great force of the cold VVhat need is there now of those two signes that is to say of bread and wine seeing that the whole humanitie of Christ consisting of his parts of bodie and bloud doth liue glorious in the heauens and by reason of concomitancie that is to say a naturall ioyning together of the liuing bodie and the bloud the whole may be signified and giuen in seuerall kindes and where the quicke bodie is present there also must the bloud and soule be present and by reason of the hypostaticall vnion the diuinitie also may be there and so there may be no controuersie moued concerning those things that be equiualent but one may suffice in steed of two From whence is that Rime of Thomas Caro cibus sanguis potus manet tamen Christus totus sub vtraque specie that is to say The flesh is meate the bloud is drinke yet Christ remayneth whole vnder both kindes 1 Because the same reason of concomitancie doth belong to the Priests which notwithstanding celebrating the Masse will alwaies vse the whole sacrament 2 Because Christ Iesus who is the wisedome of the Eternall Father commending to his Church nothing superfluous ordayned those two signes and of set purpose commended the vse of the cup to all saying Drinke ye all of it to signifie the drinking of one and the same bloud shed for many common to all the faithfull without difference of Nation of sexe of estate But for mens conceipts the commaundement of God is not to bee violated who called distinctly and exactly bread the bodie not the bloud and wine the bloud not the bodie Neyther can the Church change the matter or forme 3 Because neyther for the connexion of parts in the thing signifyed is a diuulsion or diuision of the parts to be made in outward rite or ceremonie 4 Because there is not made an inclusion of Christ into the Sacramentall signes For Christ is present in the Supper not for the bread but for the man 5 Because that bodie and that bloud of Christ is not in this action represented vnto vs sacramentally as now the whole indiuided humanitie of Christ doth liue glorious but so farre forth as they were offered vnto death for vs vpon the crosse the bloud being shed out of the bodie for the words added to the signes doe plainly crie that the bodie and bloud of Christ are offered and exhibited to vs in the Supper as things separated in the sacrifice of the Crosse From whence we must conclude seeing that the concomitancie of the bodie and bloud cannot agree to the death of Christ for to be in the bodie and to be shed out of the bodie are things contrarie that that concomitancie is directly contrarie to the institution of Christ Neyther is the hypostaticall vnion of God and man therefore broken which is not broken in death although the soule and bloud be separated from the bodie Rightly therefore Beda The bread is referred to the bodie of Christ mystically the wine to the bloud And the ancient fathers spake no otherwise of this mysterie then if daily in the administration of the Lords Supper he should be slaine die and be sacrificed for vs This is in the cup saith Chrysostome which flowed out of his side and we are partakers of it But what If a man at this day be conuersant in those places where one part of the Supper is taken from the laity shall he altogether abstaine from the vse of the communion It were farre better for him to abstaine especially if hee haue learned out of the former doctrine of the Gospell that that corruption doth fight with the word of God For it is a great sin to consent to the least pollution of Christs institution against conscience Rightly therefore Ambrose He is vnworthie of the Lord which doth celebrate a mysterie otherwise then it was deliuered of him for he cannot be deuout which doth presume otherwise then it was giuen from that author What did Christ when he had taken the bread Hee instituted signes of a second kind that is the outward actions of them which do administer the Supper or rites of dispensation of the Lords Supper wherein he went before all ministers by his example What rites are they Hee gaue thanks to the father to whom he gaue all the thanks of our redemption as it were the chiefe cause thereof and in the vse as well of the Supper as of daily meat and of other things he taught vs to doe the same a Iohn 6.11 1 Tim. 4.5 by his example Moreouer also with blessing and thāksgiuing for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is blessed and gaue thanks are vsed one with another Mat. 26.26.27 concerning the Lords Supper Mark. 14.22.23 not with the signe of the Crosse as the popish Cleargie ignorantly doe thinke as though he vsed coniuring but with blessing that is with prayers vnto God he prepared he appointed and he sanctified the bread
temporall and brittle life for this would bring in a Capernaiticall eating of his flesh But it is spirituall not in respect of essence but in the manner of receiuing and by the spirituall strength and efficacie of our norishing by it because the spirit or minde of man doth receiue it by faith alone and really and truely for there is also in spirituall actions their realitie is nourished by the vertue of the holy Ghost and is fed vnto spirituall and eternall life And truely the benefit of spirituall life doth redounde also to the bodie it selfe forasmuch as from thence it is regenerated it is sanctified and at length shall be partaker of the blessed Resurrection but neuerthelesse that meat is not to be called corporal but spiritual because it giueth onely spiritual nourishment Therefore although there is an eating of the bodie in which respect that is to say in respect of the terme or obiect it might be called corporall notwithstanding in respect of the manner it is not a corporal eating Therefore seeing that the flesh of Christ is only spirituall meate and in like manner the bloud of Christ spirituall drinke it followeh that the flesh of Christ is eaten onely spiritually and also that his bloud is drunke spiritually that is with the mouth of the spirit or soule namely by faith which the holy Ghost himselfe doth ingender in our minds Ioh. 6.51 Because the commaunding words of the Supper Take and eate doe speake of a corporall action and of one eating with the mouth And concerning that which ought to be taken and eaten Christ saith a little after This is my bodie whether therefore is the true bodie of Christ taken by a corporall action and eating The Maior is denyed because seing that the holy Supper as hath beene said doth consist of two things earthly and heauenly or of the signe and of the thing signified there are two sorts of eating and therefore a twofold eating is commaunded one of the signe another of the thing signified that corporall and sensible but this spirituall and intelligible The word of eating is attributed to that properly but to this figuratiuely as Psal 14.4 The workers of iniquitie eate vp my people as they eate bread And Ioh 6.53 Otherwise it should followe that the bodie of Christ is to bee eaten by a corporall action which is a horrible thing and the conceipt of the Capernaits For Christ goeth not into the belly but into the heart Ephe. 3.17 therefore is not eaten with the mouth a Mark 7.18 19 And whereas to auoide this absurdity some doe faine a corporall eating which may bee done after a heauenly and supernatural manner it is a deuised forgerie vnutterable and no way is intelligible and moreouer implying a contradiction What is it to eate the bodie and to drinke the bloud of Christ It is not onely to beleeue the promise of God which doth witnesse as Christ himselfe expoundeth it Ioh. 6. vers 35. I am the bread of life hee that commeth to mee shall not hunger and hee that beleeueth in mee shall neuer thirst Where the Lord doth declare that to beleeue is to drinke and to come to Christ by faith is to Eate that the flesh of Christ is crucified for vs and his bloud shed for vs for remission of sinnes but to be spiritually refreshed and to receiue spirituall life and strength by a true communication of the bodie of Christ as it were by nourishment as Christ saith He shall not hunger nor euer thirst and moreouer to lay hold vpon Christ by faith not appearing a farre of but so vniting and insinuating himselfe vnto vs that he may be our head we his members Tractat 26. 27 vpon Iohn Whereupon Augustine in the second Sermon De verbis Apostoli saith That same manducare to eate what is it but to be refreshed that same bibere to drinke what is it but viuere to liue This is saith hee to eate that meate and to drinke that drinke to abide in Christ to haue Christ abiding in him as Christ himselfe declareth Ioh 6.56 Hee that eateth my flesh and drinketh my bloud dwelleth in mee and I in him And by this hee which dwelleth not in Christ and in whom Christ doth not dwell without doubt hee neither eateth his flesh spiritually nor drinketh his bloud although carnally and visibly hee presseth the Sacrament of the bodie and bloud of Christ with his teeth Therefore the eating of the flesh of Christ and the drinking of his bloud is not onely faith but a certaine consequent and effect of faith namely the inward coniunction of vs with Christ the effect whereof is ioye in God and moreouer life eternall a Iohn 6.51 54.56 1. Cor. 5.8 Seing that Christ is giuen daily in the word to be eaten by faith and is there eaten of the faithfull Iohn 6.35 why is there neede of the supper That by this Sacrament as by an action more euident vnto vs or by a word visible that is shewing that selfe same thing to the eyes which the word doth signifie to the eares of the hearers our faith being more exercised and more confirmed we may eat him more and more and may apply him vnto vs more nearely more effectually and moreouer by Christ so eaten we may haue more spirituall sense motion and life vntill in that last day needding the vse neither of the word nor of the Sacraments we all in Christ and with Christ being present with vs in verie deede in heauen doe enioy that euerlasting spirituall life Now therefore at the length distinguish exactly the waies of eating of the bodie of Christ As it is a Sacrament it is not taken generally for the whole action of the Lords Supper and for the taking it selfe both of the signe and also of the thing signified but for the signe it selfe Question vppon Leuiticus 57. as Augustine saith Secundum quendam modum Sacramentum corporis Christi corpus Christi est that is after a certaine manner the Sacrament of the bodie of Christ is the bodie of Christ and hee saith the same thing oftentimes Sacramentum Ecclesiae duobus constare Sacramento re sacramenti that is That the sacrament of the Church doth consist of two things of the sacrament the thing of the Sacrament In this sense one eating is outward Sacramentall Symbolicall or Sacramentall onely namely of them which in the Lords Supper doe eate that holy signe of the body of Christ with the mouth of the bodie but which without faith is of no moment to saluation Another is Mentall or spirituall only namely of the thing signified which is done by faith alone by hearing reading and meditating of the word of God concerning which Ioh. 6.53.54 55.63 and it belongeth to all times but yet onely to the faithfull and in the olde time also it was common to the Fathers a Cor. 10.3 verily verily I say vnto you Except yee eate the flesh
cannot be truely said to be the bodie or the bodie the soule although conioyned personally in one man yet in that peculiar and beyond all example vniting of the humane nature by subsistence of the Deitie in the person of the Sonne God is said to be a man and man God against Nestorius by vnitie of person and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by naming one by the other against Eutiches According to what sense is the bread of the Lords Supper the bodie of Christ Not according to an essentiall or personall or reall but according to a mysticall meaning Sacramentall and significatiue whereby the thing which doth signifie taketh the name of that thing which it signifieth saith Augustine namely by reason of the Analogie or mutuall respect both of one to another and also to him from whom it is taken For Christ teacheth not in this proposition what that bread and that wine is in it owne nature and substance or in the same signification of diuers words or what is contained in them but what they are in signification in office in vse in proportion In nature they are bread and wine in signification they are the bodie and bloud of Christ And therefore here the predicate is spoken of the subiect Sacramentally that is to say in that kinde of signification wherin the thing signified is no lesse truely offered and to be taken spiritually by faith then the signe it selfe is deliuered to be taken with the instruments of the body What manner therefore of predication is it Not proper and regular for that proposition is not identicall wherin the same thing is said of it selfe as This is bread of bread This is a bodie of a bodie seeing that breade and the bodie of Christ doe differ in kinde neither is the speciall spoken of the singular nor the generall the difference the proper or the accident of the speciall as Peter is a man a man is a liuing creature apt to be taught white but an vnlike thing of an vnlike the thing signified of the signe yet notwithstanding proportionally as the manner of relatiues doth require for things seuered or vnlike if there bee an Analogie or signification may so be conioyned that they may make a proposition but figuratiuely as I am the vine Iohn 15.1 and the field is the word 13. Mat. 38. Therefore this predication is figuratiue and that not simplie Metaphoricall or allegoricall like as the flesh and bloud of Christ are called the meat and drinke of the faithfull but Metonimicall For most rightly it is called a Metonimie not of the continent for the conteined but of that manner whereby the name of the thing signified is giuen to the signe As in this proposition The bread is the bodie of Christ the name of the thing signified which is the bodie of Christ is giuen to the signe namely bread Therefore it is a metonimicall speaking verie familiar in the scriptures as a Gen. 41.26 the seauen kine are seuen yeares Iohn is Elias b Math. 11.14 that is to say figuratiuely for the predication of a singular concerning a singular is not true but figuratiuely Herod is a Foxe c Luk. 11.32 that is to say Metaphorically Christ is the way d Iohn 14.6 The doore e Iohn 10.7 bread f Iohn 6.53 The rock is Christ g Ier 10.4 So the bread of the Eucharist is the bodie of Christ figuratiuely metonimycally and Sacramentally For the bodie of Christ cannot bee called breade regularly and properly when as the bodie of Christ is neither the Genus nor the species nor the differentia nor the proprium nor the Accident of bread Whereby it commeth to passe that the predication of the bodie of Christ concerning the bread Eucharisticall is figuratiue seeing that euery predication is either proper or figuratiue for a third time of predication there is none For it is a foolish thing to say that Sacramentall predications are vnusuall whereof there is so frequent vse in the Scriptures And truely this figuratiue predication is not in euery word seuerally and considered in it selfe but in the whole attribution for bread is bread properly and the bodie not allegoricall not tropicall not figuratiue much lesse a spirit or vision also not a mysticall bodie which is the Church or a signe of the bodie it signifieth not the merit of Christ but the proper body of Christ for the true body of the Lord is altogether spoken of the true bread I say it is in the whole attribution because the copula or word est is doth ioyne together two things vnlike which wee may resolue thus Bread is the signe or seale of the bodie of Christ But againe it is to bee noted that it is not onely a figuratiue Metonimicall or significatiue speech as this is The field is the world that is signifieth the word and other like in parables because so it should more faintly expresse the nature of that mysterie but Sacramental because therwithal the exhibition of the thing sealed is promised as in this proposition Rods boūd together are the Romane Empire that is they do not barely nor simply onely signifie the Iurisdiction of the Romane Empire but they doe certainely testifie that the Empire together with the signes is transferred to him to whom the rods are lawfully deliuered So that which is promised by worde and is signified by signes is truely also giuen of GOD but to be taken by saith Is not the proprietie of the speach or the word to bee kept in the verie words of the Supper Seeing that the appellation of the worde is vsed sometime in a larger sometime in a stricter signification truely in the very wordes of the Supper the Sacramentall word is to be kept but this same sacramentall word is vnlike to other regular predications and it is to be made plaine by a conuenient interpretation agreeing to the nature of the Sacraments For in a Sacramentall speach not so much the letter or the sound of words as the true sense is to bee followed that is to say which doth agree with the nature of the Sacrament which Christ instituted and with all the circumstances of the institution and with the Analogie of faith Is it not a proper proposition wherein the Subiect and the attribute are vnderstood so to be coupled that the Attribute is in the Subiect or in the place wherein the subiect is as Deut. 12 23. The bloud is the life because it conteineth the life Not at al for neuer can any thing be properly predicated of another thing in which it existeth or to which it is conioyned although it be a streight coniunction but onely figuratiuely Therfore if the breade bee therefore the bodie either because some hidden thing in the breade is the bodie of the Lord or because in this breade is that bodie of the Lord it can neuer bee prooued that these words This is my bodie are a proper predication Are the places of Scripture which are
1. Cor. 10.3 VVhat is the same but that which also wee haue saith Augustine Therefore the same meat and the same drink but to the vnderstanding and beleeuing But to the not vnderstanding that Manna alone Book de Vti lit paenitent vpon Ioh. tract 21 that water alone but to the beleeuers the same which now for then Christ was to come now he is come was to come and is come are diuers words but the same Christ 5 Because it could not be that Christ locally sitting at the table and communicating with the disciples as it is Mat. 26.29 I will not drinke henceforth of this fruit of the vine should himselfe eate himselfe really and corporally Did Christ Iesus take part of the same signes Truly no lesse then of the Paschall Lambe Concerning which let him which doubteth thinke 1 That the Lord Iesus sanctified the ordinarie Sacraments of both the Testaments in the vse thereof 2 And in instituting of the supper by his example went before in sayings doings that the whole Church may know that the first paterne is to be respected of her in that regard that it was the greatest cause why he did not abstaine whereupon Hierome saith ipse conuiua conuiuium ipse comedens qui comeditur that is Epist ad Hed. biam he is the guest and the feast he is eating and that which is eaten Is there that vertue and that sense of the words of Christ wherewith he instituted this Sacrament that as often as vpon the bread and wine they are recited by the Priest who hath a purpose to consecrate then the substance of bread and wine eyther by Analysis is resolued into the first matter or euen into nothing so that in steed thereof doe succeed the bodie and bloud of Christ or by a simple mutation is turned into the substance of the true bodie and of the true bloud of Christ so that the substance of bread is formed into the flesh of of Christ the bare accidents of breas and wine remayning hanging without a subiect God forbid 1 Because it were magicall to attribute the power of changing the substance of the signes to certaine words mumbled ouer 2 Because in expresse words of the Apostles and Euangelists the true natural substance of bread and wine is affirmed before and after consecration as they call it 1. Cor. 10.16.17 and 11.26 27.28 The bread which we breake is it not the communion of the bodie of Christ And wee that are many are one bread and one bodie because we all are partakers of one bread and As often as yee shall eate this bread ye shew forth the Lords death till he come And Whosoeuer shall eate this bread and drinke this cup of the Lord vnworthily shall be guiltie of the bodie and bloud of the Lord. And Let a man examine himselfe and so let him eate of this bread and drinke of this cup. For whereas they say that it is called bread not which is now but which was before it is confirmed by no testimonie of Scripture or iudgement of sense and besides Math. 26.29 I will not drinke saith hee henceforth of this fruit of the Vine Thus spake Christ after consecration 3 Because the kingdome or God is not corporall meate and drinke Rom. 14.17 4 Because in the proposition the pronoune hoc this demonstratiue doth not demonstrate the bodie of Christ For the transubstantiation saith Thomas is not accomplished but in the last instāt of the pronouncing of the words neither doth it demonstrate the accidēts alone of the bread For the accidētes are not the body of Christ neither doth it demōstrate any wandring thing or singular thing vncertainly determined For there is no Indiuiduum or singular thing which is not something And therefore certaine not wandering vndetermined or indefinite and especially the Demonstratiue Hoc this doth signifie some certaine thing 5 Because it is a wicked thing to be thought and spoken that the bread it selfe is properly and substantially the bodie of Christ 6 Because of this conuersion neither doth the Scripture giue sentence nor sense or reason iudge as of the rod of Moses turned into a Serpent a Exod 4.3 and of the water turned into wine Iohn 2.9 Where the Euangelist said not simply Water but Made wine For the accidents of bread doe plainely shew that bread doth remaine and they which partake of those holy signes doe feele in themselues a taste of wine and the power of the bread and wine This is an vnanswerable reason Framed thus euerie miracle is sensible transubstantiation is not sensible therefore it is no miracle 7 Because the substance the accidents thereof remayning cannot perish neyther can the accidents subsist without a subiect nor be the accidents of bread which are not the accidents of bread 8 Because the substance being remooued and the nature of the signes the similitude affinitie habit relation and Analogie of the signes to the thing signified come to nothing For the bread signifieth the bodie of Christ because it nourisheth strengtheneth and sustaineth which accidents cannot doe 9 Because heere is no word of Christ which may signifie a conuersion or transubstantiation For the verb Est doth not signifie to be made to be changed to be turned And note that which is said to be made cannot properly be said to be for Esse to be and Fieri to be made are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say contradictorily 10 Because a carnall eating of the bodie of Christ is no where prooued in the Scriptures 11 Because it should follow that both the faithfull and vnbeleuers doe receiue the bodie of the Lord and his quickening spirit which neuer can be feuered from his bodie And Augustine saith that They doe not eate the bodie of Christ but which are in the bodie of Christ Because that bodie cannot be spoyled of quantitie nor in an instant and without locall motion be together in heauen in earth vnlesse vpon necessitie we should make an vbiquitie of Christs bodie which the verie transubstantiators do refuse to doe and the Fathers denie and they doe determine contrarie things which say that a bodie and the quantitie are truely present and yet not by meanes of the quantitie 13 Because now the bodie of Christ cannot be separated from the bloud nor the soule from his bodie and concerning Concomitancie there is nothing extant is the word of God 14 Because they write that Victor the third Bishop of Rome died hauing drunk poyson out of a chalice giuē him by his Subdeacon and that Henrie the seuenth Emperour of Lucelburge tooke poyson from the bread taken in the Eucharist by a Monke of Senens one of the preachers order 15 Because infinite discommodities doe follow this Transubstantiation as that the accidents must remaine without a subiect that if it happen that Mice do gnaw the bread they shal be said to gnaw accidēces or that if worms do breed of the bread it
shall be said that they are brought forth out of the accidences that although the bread be broken it shal be concluded that the accidences are broken with many of the like kinde all which are against the nature both of Christs sacrament and Christs bodie Is not the bread of the Supper at leastwise by a miracle turned into the bodie of Christ No. 1 Because such a miracle doth not affect the outward senses for miracles doe plainely shew a change if there be any made and doe runne into the eyes and the rest of the senses and doe strike men with admiration as the rod did being turned into a Serpent and the water when it was made wine 2 Because miracles are ceased 3 Because miracles although they are done besides and aboue yet not so against nature as that they doe ouerturne it 4 Because this is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is contradictorily that a miracle which is an extraordinarie worke of God should bee done in an ordinarie Sacrament of the Church For miracles are extraordinarie works of God and of a certaine time and belong to certaine persons if you looke to the workers of miracles But the Sacraments doe belong to all times and to the vniuersall Church and are part of the ministerie of the Gospell wherin Christ dealeth after an ordinarie manner or by certaine and perpetuall ordination not making a miraculous change in the nature or in the qualities of the Elements 5 Miracles take not together away the substance or qualities naturall and also leaue them that is they doe not implie a contradiction as when the rod of Moses was turned into a Serpent it was not together a rod and a serpent But the miracle of Transubstantiaâ—ion taketh away the substance of bread and withall keepeth the properties of bread And it repugneth this immoueable and euerlasting principle of any thing whatsoeuer eyther the affâ—â—matâ—on or negation thereof is true that is to say euerie thing is or is not 6 For the faith or credit of miracles as that in the hands of Gregorie in his booke of the super at his praiers this Sacrament was turned into a fleshie fingâ—r sometime there appeared a little boy and that the Sacrament being bored through with Laurell stickes sent out bloud aâ—d that it was turned into coales and ashes in the time of Cyprian as he wâ—â—teth we doe thus imbrace them that they may be said to be done eyther to driue away vngracious and vnworthy men from so great a Sacrament or to declare and commend the dignitie thereof but not to confirme the superstition and error concerning Transubstantiation For we know that we must not beleeue false Prophets making meÌ„ by miracles to beleeue theÌ„ a Math. 24 2 Thess 2.9 that Antichrist shal come being famous for signes lying wonders Is not that true which Christ spake and can it not be performed by him No doubt it is and is also performed the question is not concerning the truth but concerning the sense of the words namely whether it be plainely affirmed by the words of Christ that the bodie and bloud of Christ together with the bread and wine are essentially actually really present vpon earth and really corporally in the mouth of the bodie although inuisiblie receiued as well of the godly as of the vngodly which thing we denie 1 Because the words of Christ do not beare it and they which hold Consubstantiation keepe not the words of Christ as they are most properly spoken but they follow a certaine sense For Christ neither said In or vnder this bread is my bodie but this that is this bread is my bodie which things doe as much differ betweene themselues as to be and to containe something And the visible bread it selfe not any thing hidden in the bread is called the bodie of the Lord. And the Schoole men themselues doe confesse that the letter of the words is not kept if for this is my bodie thou sayest heere or vnder bread is my bodie 2 Because a reall inexistence of the bodie of Christ In with or vnder the bread maketh nothing to the spirituall taking therof which notwithstanding is the finall cause of this Sacrament Seeing that faith being taught by the word of of God and more confirmed by those holy signes doth truly receiue the bodie of Christ being in heauen by the holy Ghosts working as the sayings do teach which bid vs seeke behold Christ in the heauens a Col 3.1 Moreouer a reall and bodily presence doth bring no profit which may not be had from the spirituall presence For Iohn 6.51.54.56 The Lord promised to them which eate him life eternall and also that he will dwell in them they in him what is required more then these things 3 Because the bodie of Christ is spirituall meat and therefore of the minde not of the bodie to be eaten with faith not with the mouth Neyther is it more difficult to faith to receiue the bodie being in heauen then in the bread or in the mouth and that which is more faith of her owne nature and force looketh vpward and is not excluded by any distances of times or places 4 Because how much is giuen to the Eucharist by an Hyperbole or exaltation so much is taken away from all other sacraments by a Tapeinosis or extenuation 5 Because the opinion of the inexistence of the bodie of Christ doth confirme the worshipping of bread and the carnall opinion concerning that iornall prouision necessary to saluation for them which are about to die 6 The nature of a bodie is ouerturned whiles that it is decreed that it is substantially in many places or euery where which thing agreeth to no creature For most truly Athananasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is That which is consubstantiall with God is euerie where And Chrysostome 2 Col. Hom. 5. Hee is God whose center is euerie where and circumference no where In like manner there is determined against nature that there is a thing not to be felt insensible inuisible vncircuÌ„scribed without qualitie quantitie forme and figure and yet corporally present that is a bodie without a bodie against the Essentiall properties of a true bodie whereby Christ prooued the true and essentiall presence of his bodie Luke 24.38.39 Iohn 20.27 saying Behold my hands and my feete For it is I my selfe handle mee and see For a spirit hath not flesh and bones as yee see me haue For hee is said not to bee seene of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 24.31 because he was taken from their sight But He denieth the nature it selfe which denieth the properties thereof or as Theodoret saith the taking away of the properties is the denying of both natures And that eistinction of corporal presence into visible and inuisible is a fained distinction For this abolisheth the manner of a bodie neither doth one nature receiue any thing contrarie and diuerse in it selfe
or as Damascen saith One nature is not made capable of contrary Substantiae things disagreeing 7 Because the presence of the bodie is opposed to a religious remembance 8 Because it should follow that the Apostles did eate the passible and mortall bodie and that Christ is not to be sought in the heauens 9 Because the heauens must receiue him and being receiued containe him vntil the time that all things be restored Act. 3.21 10 Because the like kinde of speaking is no where found in Scripture which is properly according to the letter to be vnderstood of two natures together and vnlike essences For it is not said water is wine or the rod is a serpent but water was turned vnto wine the rod into a serpent And as often as the first substāce that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc aliquid is predicated of another first substance in scripture the Enuntiation of that sort is figuratiue as the Rocke was Christ 1. Cor. 10.4 Christ is that lambe of God Iohn 1 29 Iohn is Elias Math. 11.14 Christ is the true vine Iohn 15.1 11 Because it is needfull to seeke for an othet sense whē the absurdity of the word or letter written do make against any Article of faith or against any manifest place of Scripture as this doth And to make sense of these words Hoc est corpus meum there are fourteene seuerall opinions amongst the Papists 12 Because when the Capernaits did imagine in their minde I know not what corporall eating of the flesh of Christ Christ drewe them backe from that conceipt saying That his words are spirit and life that the flesh profiteth nothing that is to say so eaten as the Capernaits did dreame And he obiected vnto them the mention of his Ascension into heauen Iohn 6.62.63 13 Because this opinion maketh that the bodie of Christ is common to the godly and vngodly which truly is no light discommoditie but a great impietie 14 No Sacrament can be fully expressed and vnderstood without a Trope For in all Sacraments it is most vsuall that the name of the thing signified is giuen to the signe it selfe or the signe is named from the thing signified and that both for the conueniencie of the signe and the thing signified and also for the most certaine giuing and receiuing of the thing signified Whether doth the omnipotency of God take away the discommodities which follow transubstantiation consubstantiation It is not lawfull to reason Theologically from the Omnipotencie of God vnlesse the will of God goeth before plainly laid open in his expresse word For so Christ said to the Sadduces Math. 22.29 Ye are deceiued not knowing the scriptures nor the power of God Because we must looke not what God can doe absolutely but what he will doe for our God is in heauen saith the Psalme 115.3 He doth whatsoeuer he will not what he can Wherupon Tertullian Dei posse velle est non posse nolle that is de spiritu e◠Litera God can doe that which he will that which he will not that he cannot but that which he would both he could doe and he hath shewed it And Augustine saith God is omnipotent not because he can doe all things but because he can bring to passe whatsoeuer he will so that nothing can resist his wil or any way hinder the same but that it is fulfilled Which sayings are vnderstood of that absolute omnipotencie by which God is said that he can doe many things which notwithstanding he will not and therefore doth not but of the actuall and effectuall power wherby God bringeth to passe all things which he will For the will of God is conuerted with the actuall omnipotencie whereupon we rightly gather God will therefore he can doe and doth in like manner God can and doth therefore he will But it is absurd to gather God is omnipotent therefore he doth al things euen which he will not whereupon Damascene saith omnia quidē quae vult potest non vero quae potest vult potest enim perdere mundum sed non vult that is to say he can do all things which he will but he will not do all things which he can For he can destroy the world but he will not 2 We may not argue from the omnipotency of God to confirme that which containeth a contradiction as when any thing is said to be and also not to be or to be such a thing and also not to be such a thing in act and in deed Therefore the schoolemen doe affirme that God cannot make that contradictories may be together true Because a contradiction doth put to be and not to be togither which to doe is a point of impotency not of omnipotencie This Impossible is not a signe of weaknes but it is a token of exceeding great vertue and constancie So God cannot dy he cannot sin he cannot be deceiued he cannot ly a T it 1.2 Heb. 6.18 he cannot make a thing done vndone one that is begotten vnbegotten hee cannot bring to passe that if there be a thing defined there may not also be a definition thereof He therefore which saith indefinitely and simply that God can doe all things doth comprehend not onely good things but also the contrarie euils of these things which doe agree to the deuill and not to God as saith Theodoret verie well But those things which are said to be possible to God some of them are said to be simplie vnpossible by reason of his constant nature Some Hypothetically that is by a presupposall by reason of the constant and altogether vnchangeable truth of his decree and will God truly can simply bring to passe that that may be done which is not or that which is may cease to bee that a bodie may be a Spirit Also He is able of stones to raise vp children vnto Abraham b Mat. 3.9 he is able to bring to passe that a Camell may goe through the eye of a needle c Math. 19 24.26 but not leauing him as he is by nature but making him so slender as is needfull to be done like as he is able to bring to passe that a rich man may enter into the kingdome of heauen not so long as he is such a one but changing him and teaching him to depend onely vpon one God But because it once pleased God that his son hauing taken vnto him flesh should be made our eternal brother like vnto vs in al things which doe appertaine to the naturall and substantiall truth of a bodie according to his creation a Heb. 2 17 4.15 Phil. 3.28 he will not haue things contrarie to nature which do destroy the humane nature in Christ assumed which do take it away and ouerturne the definition therof therefore potenter non potest that is powerfully hee is not able saith Augustine To bring to passe that the bodie of Christ may be together in act a body and not a bodie
senses all which truely together cannot bee deceiued vnlesse they bee withholden as in the two Disciples which did thinke the Lord to be some stranger and in Marie Magdalene which supposed that he had beene the gardiner Luk. 24.16 Ioh. 20.15 Whether vnlesse the bodie of Christ be determined to be euery where by this is it separated and pulled asunder from the Diuine nature which is eueriewhere and to which it selfe is personally vnited or hath the body of the Lord obtained that by the vnion that it should be wheresoeuer the word is In no wise because of those things which are equally vnited so as one doth not stretch further then another one cannot be in any place where the other is not but if the one doe stretch further then wheresoeuer the lesse is there also is the greater but not contrariwise as wee may see in a precious stone and in a ring Because therefore the diuinitie of Christ doth exceede the humanitie wheresoeuer the humanity is there is the diuinitie with it not on the contrarie Neither is the personall vnion a making euen of the humane nature with the Diuine or an effusion of the properties of the Diuine nature into the humane that the humane nature may haue the same properties which the diuine hath but it is such an vnion wherby the humane nature doth subsist in the person of the word so as it may be as it were a part therof neither may it subsist by it selfe or without the word But it doth not follow Epist 57. ad Dard. saith Augustine that that which is in God is euery where as God is Moreouer seing that the deitie is euery where whole not by parts not as in a place it cannot be that the humane nature which it assumed can be said to be separated any where from it although it be contained onely in it owne place so as the inuiolable truth thereof doth beare But also the bodie of the sunne and the light thereof haue betweene themselues a naturall and extreme coniunction yet notwithstaÌ„ding to what places soeuer the light doth extend it self the body doth not come to them really So also the eye the sight are verie neerly ioyned together between themselues yet the sight goeth to many things to which the eye doth not extend it selfe Finally rightly said those ancient fathers in the general council of Chalcedon that the difference of natures in Christ is not taken away for the vnion but rather that the propertie is kept of both natures concurring into one person or one hypostasis But whether did that which Christ said Ioh. 3.13 No man ascendeth vp to heauen but the sonne of man which is in heauen make the humane nature of Christ while it was in earth to haue beene also at the same time in heauen No for the Sonne of man in this place signifieth the whole person of Christ which also is the Sonne of God but the humane nature doth signifie onely one part of that person which was assumed in time of the virgin Therefore that which is spoken of this person which is not man onely but also God is amisse said to be spoken of the humane nature also For by this it should be gathered that the humane nature was before Abraham before it was conceiued in the wombe of the virgine But it is certaine that the sonne of God when hee did speake in earth was in heauen in the same manner wherein hee descended from heauen For Christ doth speake of one and the same subiect that is of the sonne of man that he descended from heauen concerning whom he said that he is in heauen But the son of maÌ„ is said to haue desceÌ„ded not because his flesh fell downe from heauen but because the diuine nature is from heauen and tooke vnto it humane flesh Therefore the sonne of man when hee was vpon earth is so said to haue beene in heauen not because the humane nature but because the diuine nature of this sonne which alwaies filleth heauen and earth was in heauen namely by the Trope Synecdoche wherby both the whole is plainely vnderstood Booke 6. cap. and a part is named of the whole saith Cassian It is not vniust to subiect the nature of Christs glorious body which is called spirituall to the lawes of common nature In no wise because the glorie abolished not the trueth of the bodie nor changed it into a spirit but altogether made it subiect to the spirit a Luk. 24.36 Acts. 1.9 10 11. 7.55 56 Aug. Whether doe the Orthodoxall Fathers when they write that the bread which the Lord did reach to the Disciples not changed in forme but in nature by the almightie power of his word was made flesh Cyprian Serm. de caena domini In prologe Psal 33 That Christ bare himselfe in his hands Augustine That the bodie of the Lord doth enter into our mouth That the tongue is made bloudie with the bloud of Christ and that Christ himselfe is seene touched broken and that teeth are fastned to his flesh whither doe they I say b Chrysost Hom. 83. vpon Math. 45. vpoÌ„ Iohn hom 24 vpoÌ„ 1. Cor. speake properly and without trope No seeing that the senses themselues and experience do witnesse the contrarie and these things cannot bee spoken properly without great and Capernaiticall blasphemy Therefore those speaches of the fathers are figuratiue whereby the name and effects of bodie and bloud are giuen to bread and wine and in like manner those things which are done in the signes are attributed to the bodie and bloud of Christ but yet although somewhat hardly and by an hyperbole to commend the worthinesse of the mysterie they doe shewe in these most expresse figuratiue and Metonimicall phrases how certaine and effectuall the mystery is of our communion with Christ or our spirituall eating of Christ namely of such sort that we may bee flesh of his flesh and bone of his bones that is that being truely made one with him wee may enioy all his goods b Ephe. 5.30 In epist vpon Ioh tractat 1 serm de Crâ—mate Epist 102 ad Euodium Otherwise saith Augustin We cannot with the hand handle Christ fitting in heaueÌ„ but we can touch Christ by faith And Tract vpon Io. 50. The bodie of Christ ascended into heauen some body may aske How shal I hold him being absent How shal I send my hands into heauen that I may hold him sitting there Send thy faith thou hast hold on him And vpon Ps 73. he writeth that he did beare himself in his owne hands after a sort namely because he did beare in his own hands the SacrameÌ„t of his bodie And Cyprian saith that Sacraments haue the names of those things which they doe signifie And the same Augustin Neither let it moue thee saith he that somtime the thing which doth signifie doth take the name of that thing which it signifieth for so the rock is called
spiritually fed with my bodie giuen for you and my bloud shed for you and are nourished by it to life eternall Why had the Lord rather vse this phrase This is my bodie and this is my bloud then to say this signifieth my bodie and my bloud Because the word of signifying worthily seemed vnto him somewhat light and he would more expresly declare that those signes are not propounded that they may bee considered as they are in themselues but that it behoueth the receiuers so to behold and spiritually to apprehend with the eyes of a faithfull minde those things only in those signes which are represented by them as if that breade and that wine were not the signes of those things but those things themselues which they doe signifie Whether if the bodie of Christ bee denyed to bee in the bread of the Supper therefore Christ himselfe is said to bee altogether absent from his Supper No yet so that whole Christ is present but not the whole for Christ man is truely present 1. By the grace and operation of his spirit Where two or three are gathered together in his name Mat. 18.20 2. And by his power and maiestie a Math. 28.20 Heb. 7.26 3. That he which being absent in bodie and made higher then the Heauens yet may be whole most present by his vertue wherby he doth spiritually communicate both himselfe and all his great things to vs truely by faith 4. And by the promise of the Gospell he doth lift vp the hearts of the faithfull to himselfe euen into heauen that there they may behold namely in the celestiall sanctuarie the sacrifice offered vpon the crosse so may feed vpon it by faith Finally Christ doth truely and fully without all doubt accompish that which he promised Is the bodie of the Lord truely and Substantially present in the Supper It is present not truely by conuersion of the whole substance that is both of the matter and forme of the bread and wine into the bodie and bloud of the Lord either by impanation or assumption of the bread or locall inclusion not as an infant in the cradle for neither is it present in outward signes by in existence or indistance nor in regard of the place where the bread is neither also is it present in the bodies of men or is put into the mouth for if you respect the place the bodie of Christ is in heauen circumscribed But in the minds of the faithfull and in regard of the faith of a man lawfully vsing the holy Supper of the Lord. For that is the strength of faith that it may ioyne together most streightly things neuer so much distant asunder Therefore a true and liuely presence of the bodie of Christ in the Supper and communion of him with the beleeuers in the ministerie of the Sacraments is not reiected but onely that manner of presence which is fained at the bread is denyed Are these propositions contradictorie Christ is corporally in heauen and Christ with his body and bloud is in the Supper Not a whit because this latter is nor rightly vnâ—erstood of the presence at the place of bread but of the communion with man which is sealed and exhibited by the rite of the Supper Is not the Supper of Christ made voide if the very flesh of Christ be determined to be so farre essentially absent from this action as the heauens are from the earth In no wise because the bodie it selfe and bloud of Christ are set forth in these mysteries not simply and so farre forth as they are things subsisting in themselues but to be coÌ„sidered intellectually and are offered to the minde not to the bodie to faith not to the senses to be taken also in the mind by faith alone For truely like as those things which are heard are to be perceiued by the hearing those things which are seene by the sight so also those things which are vnderstoode by the vnderstanding so those things which are beleeued by faith neither are these things alike present to their obiects But the perceiuing of faith is a great deale more certain then all comprehension of the senses or of reason how faith can make a thing present Paule declareth Gal. 3.1 where hee saith that Christ was described in their sight and among them crucified Are earthly and celestiall gifts present after the same manner of presence Not after the same because there is no other presence of Christ in the seale of grace then in the word or promise of grace But the presence of Christ Iesus in the word adde also in baptisme yea in the whole ministerie is only spirituall not corporall or locall For as there is not made an inclusion of Christ in the voice of the minister outwardly sounding so neither in the Sacramental symbols or signes For Paul saith that Wee whiles we are strangers in the bodie are absent from the Lord and doe walke by faith and not by sight 2. Cor. 5.6.7 Neither that wee know Christ henceforth after the flesh but after the spirit vers 16. Also that Christ is aboue Col. 3.1 That Christ shall descend from heauen in the day of iudgement 1. Thess 4.16 And truely that he shall come not daily and euery moment and otherwise then he ascended that is to say inuisibly and vncircumscriptiuely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in that manner not otherwise wherein he was seene to ascend into heauen a Act. 1.11 Wherfore the presence of Christ also in the Supper is spirituall which you may call celestiall Diuine supernaturall but not corporall or natural Which therefore is the thing signified of the Lords Supper Christ himselfe offering himselfe with all his benefits spiritually to bee apprehended in our mindes by faith for in the Lords supper wee are made partakers not onely of the operation or of the benefits and gifts of Christ but of the substance of the liuing bodie of Christ What is vnderstood by naming of bodie and bloud in the Attribute of these propositions This is my bodie and This is my bloud Not a signe thereof which some fathers call a Sacramentall bodie that is to say Sacramentally vnderstood euen as when they say that the bodie of the Lord is seene touched brused with the teeth doth fall vpon the earth is created made consumed Also not the mystical body which is the Church a Eh. 5.32 Eph. 23 For so the faithfull should seeme to cate either the signes alone or the Church although we doe not deny this that the mysticall bodie is shadowed and moreouer established by the signes of bread anâ— wine b 1 Cor. 10 16 but Synecdochically the whole humanitie of Christ both altogether and in respect of parts the true and naturall bodie of Christ deliuered for vs crucified and buried The true bloud shed for vs and his true soule yea also the whole person of Christ For truely his humanitie without the Deitie of the word
which is life it selfe and the fountaine of life cannot bee the bread of life to vs c Ioh. 14 Neither can the humanitie be separated from the word neither can the humanitie subsist without the Diuinite and his benefits without the whole person and therefore the one without the other are neither giuen nor receiued VVhether in the Supper of the Lord for the thing it selfe of the Sacrament doe wee partake of his merits alone or the liuely operation gifts or benefits of Christ without Christ himself that is without participation of the body and bloud of Christ or doe we partake of Christ himselfe with his benefits Truely Christ himselfe with al his benefits both those which are giuen to vs by imputation alone and also those which are giuen by reall efficacie 1. Because Christ himselfe one and the same God and man is that liuing bread from whom life eternall doth flowe to vs d Ioh. 6.51 and is eaten of them which are endued with true faith 2. Because bread and wine are holy signes not onely of the death and benefits but of the bodie and bloud of Christ 3. Because Paule doth plainly affirme it e 1 Cor. 10.16 we ought to haue a coÌ„munion with the body it self bloud it selfe of Christ that we may be partakers of his benefits For those benefits that liuely vertue or operation which sustaineth our soules vnto life eternall cannot be seuered from the bodie and bloud of Christ and moreouer not from Christ himself to whom it cleaueth a Ioh. 5.11 no more then the effect from the cause conteining it or the qualitie from the subiect in which it is properly inherent and from which it issueth because as Cyrill saith The spirit in Christ is ioyned chiefly with the flesh of Christ and the flesh also with the spirit so that wee can neither take his flesh without the operation nor the operation without the flesh neither in the plaine worde or in the Sacraments 4. Because he which imbraceth the promises of the Gospell by faith is made partaker of Christ b Heb 3.14 5. Because the verie words of Christ doe most clearely witnesse it Take eate this is my bodie Therefore it is needfull that the bodie of Christ should bee receiued and eaten of the faithfull 6. Because the true communion with Christ himselfe God and man is established in baptisme Therefore wee must determine that the same thing is done in the Supper 7. Because the Analogie of receiuing eating of bread wine should be lost vnlesse we should spiritually receiue Christ himselfe but that we may receiue the strength of nourishing which is in the bread it is needfull that we should receiue the bread it selfe 8. Because like as we dye in Adam because we are ioyned together with him by a naturall participation so we do liue in a spirituall life in Christ and we drawe it from Christ by reason of the spirituall participation with Christ c 1 Cor. 15.22 9 Because the Scripture euery where teacheth that the Church is one bodie of one head but truely it cannot be imagined that life doth come from the head to the bodie without the ioyning together of them both 10. Because they which stick to the accidents alone and leaue the substance are in no Science to bee suffered But the death of Christ and his benefits are reckoned among the accidents Therfore it is an intollerable thing to propound the benefits of Christ alone and not Christ himselfe But this we adde like as in the plaine worde the word preached shewing Christ to vs by voice is perceiued by the sense of the eares but Christ himselfe signified by the word preached is not receiued but by the vnderstanding beleeuing and in baptisme the bodie is dipped in the water but the minde of the beleeuer is washed with the bloud signified by the water So in the Supper the bodie is fed with that bread and that wine but the soule of the beleeuer is made fat with the flesh and bloud of the Lord as Tertullian speaketh Manduâ—atio Corporissed non manducatio corporalis Therefore there is an eating of the bodie but not a bodily eating but of faith or spirituall like as the coniunction is spirituall mysticall and supernaturall for as much as it is made by the apprehension of faith by the efficacie of the holy Ghost and also in like manner the presence of the bodie of Christ is spirituall For if our sight in a moment of time be ioyned with the bodie of the sun much more is faith conioyned with Christ himselfe and moreouer with his bodie placed in heauen Can this proposition be endured The bodie of Christ is exhibited with the bread If you do referre the word with to the time wherein the faithfull doe vse the Supper that the sense may bee When a faithfull man vsing the Supper doth eate the bread of the Lord and drinketh the wine of the Lord he is made partaker not only of earthly gifts but also of heauenly that is to say of the bodie of Christ and of the bloud of the same then truely wee doe in no manner of wise mislike that proposition But if any doe referre it being taken together with the other two particles In and sub that is in and vnder to the place that is to ordaine a presence of the inuisible bodie of Christ In cum sub pane that is in with vnder the bread wee doe worthily reiect this consubstantiation inexistence and indistance seing that this is neither expressed in the words of Christ nor can rightly bee drawne out from them Of how many sorts is this vnion or coniunction in the vse of the Lords Supper Twofold one of the bodie and bloud of Christ with the bread and wine which is called Sacramentall and belongeth to the forme of the Sacrament Another is the coniunction of the same bodie and bloud of Christ with the beleeuers which although spirituall is called the mysticall reall and substantiall communion or communication and fruition of the bodie and bloud of Christ which is exhibited vnder the holy symboles of the Supper Calu. Inst b 4. c. 17 sect 19 33 and belongeth to the end of the Sacrament Notwithstanding a mixture or transfusion of the flesh of Christ is not to be imagined in our soule because it sufficeth that Christ doth breath life into our soules from the substance of his flesh yea rather doth powre into vs his owne life although the flesh it selfe of Christ doth not enter into vs. Of what qualitie is the coniunction of the signes and of the thing signified in the supper of the Lord Not consubstantiall or naturall which may make a presence of the thing signified at the place of the signe 1. Because the words of the institution do by no meanes beare it 2. It is manifest that Christ sate placed with the Disciples at the table really and corporally 3. Neither are Sacraments
instituted that they may be hiding places of things signified but that they may bee effectual signes seales and memorials as the Scripture speaketh Aliud existentia aliud significantia saith Augustine that is being one thing and signifying another thing But meerely significatiue or relatiue that is wholy placed in this that according to Gods ordinance declared in the Sacramentall word these things in a mutuall respect reciprocall relation betweene themselues are one certaine thing for as Beda saith vppon Lu 22 Panis ad corpus Christi mysticè vinum ad sanguinem refertur that is Tho bread is referred to the body of Christ mystically the wine to the bloud and are offered to be considered and also to bee taken spiritually by faith the signes of them which doe lawfully administer the Supper but the things are giuen of the Father and Christ the son the holy Ghost working together with them Seing that Aristotle booke 5. chap. 6. of the Metaphysicks doth teach that there are fower kinds of them which are one In number figure generall Analogie which of these waies is the bread the bodie of Christ Neither in number nor figure nor generall kinde but in analogie or proportion and similitude for they are said to be one in proportion whatsoeuer are compared together betweene themselues as one thing to another according to proportion he saith What things soeuer are as one thing to another are said one in respect Therfore the bread and body of Christ or the bread of life are one thing in proportion because both of them doe giue sustenance that is nourishment and increase to a man but that to the bodie but this to the faithfull soule So the wine of the Lord and the bloud of the Lord are one in proportion because they quench thirst and doe refresh but that the bodie this the faithfull soule Whether can that supernaturall coniunction whereby the Deitie of Christ is personally conioyned with the humanity or that miraculous whereby God hauing taken some visible shapes disclosed himselfe to some men as when God is said to haue appeared to Moses in a flame of fire in a bush a Exod. 3 2 or when the holy Ghost descended vpon Christ in the shape of a Doue Mat. 3.16 or when it was giuen to the Disciples by the breathing of Christ and with firie tongues Iohn 20.22 Act. 2.3 take place here No because the the personall vnion and the Sacramentall vnion doe differ in the whole kinde and because the condition of that bread should be better then of all the faithfull men to whom the bodie of Christ is vnited not personally but only mystically Moreouer the body of Christ is one thing which cannot bee in many places God or the holy Spirit another thing which is euery where And besides we may not argue from that which is done against order by miracle to that which is ordinary in the Church of God of which sort is the Supper of the Lord according to his owne precept Doe this Finally neither that Doue which Iohn Baptist saw descending from heauen vpon Christ nor that breath wherewith he breathed vpon his Disciples nor the fierie tongues which sate vpon each of the Disciples were God or the holy Ghost essentially or had the holy Spirit in them but were signes of that spirit both in Christ and also in the Disciples Is it true in all things that those things which are ioyned by Gods ordinance in a peculiar manner are affirmed one of another as This man is God the Doue is the Holy Ghost No otherwise we might say truely in a man The soule is the bodie and in Christ The Humanitie is the Diuinitie and in a fired sword the sword is the fire or the fire is the sword which yet no man doth grant But it is true chiefly in the propositions concerning the person of Christ when as for the same substantial word they put in concrete words as wel this man as this God But the personall vnion is not placed in the Sacrament wherefore it cannot bee that that should be alike true This man is God that This bread is the body of Christ Moreouer in symbolicall and Sacramentall speaches as we read that the holy Ghost was seene of Iohn descending like a Doue because the Doue was the signe of the Holy Ghost and so we grant that the bread is the bodie of Christ But concerning a vessell of wine we say truely but yet figuratiuely This is wine seing that there are two substances their ioyned and as it were the thing contained in the thing containing as also of an Angell appearing in mans shape it might bee saide This is an Angell but as a thing in a place which that it cannot be said of the body of Christ in the bread hath beene alreadie proued at large Why therefore are the Sacramentall signes called Exhibitiue Because the Lord doth so truely exhibit and giue himselfe being the bread celestiall â—ucer comment vpon the Ephes and that of eternall life to those which are his like as he gaue truly to his Disciples the holy Ghost by the signe of the breath of his mouth or as by the touching of the hand hee gaue vnto many health of bodie and minde as sight by clay made of spittell as by circumcision of the flesh the circumcision of the heart and as by baptisme Regeneration For they which with a true faith doe communicate with the signes corporally doe receiue true confirmation and increase of the communion of the bodie and bloud of the Lord spiritually But Irenaeus saith that the Eucharist doth consist of two things of an Earthly and a Heauenly Rightly yet we must not thinke that it is compounded or whole altogether substantiall or some subsisting thing made of whole parts as a man of bodie and of soule and the bodie of an head and a trunke but it is a holy action or a diuine ordinance wherein at one time but not in one place diuers things are distinctly propounded and deliuered no otherwise then as a pledge being deliuered or the earnest of any thing the thing it selfe was wont to be deliuered also together To what purpose commaunded the Lord to make his Supper Not for an vnbloudy oblation of his body to God the Father for the sinnes of the quick and dead or for a Scenical representation of the death of Christ but for a commemoration of his death for he saith Doe this in remembrance of me that is to say to bee celebrated in the assembly of the faithfull to that end a Luke 22 19. to which purpose also serueth the words of Paule verse 26. declaring what that is In remembrance of me For as often as ye shall eate of this bread and drinke of this cup ye shew the Lords death vntill he come Verse 25. That is 1 Cor. 11.24 call to minde and speake of the whole obedience of Christ and all his benefits with a thankfull mind
vpon the Sacrament doth cease For the Sacraments are religious and continuall actions to which signes are added not that the minde should stay it selfe in them but that they might moue them to whom they are giuen to thinke vpon and doe another thing 2 Is is manifest also out of the word of God that it was plainely forbidden of the Lord that any of the Paschall Lamble being the expresse type of our Eucharist and of Manna should be kept till the next day vndoubtedly that the least entrance to superstition might be shut vp 3 And this worshipping of bread Dan. chap. 11.38 Doth attribute to Antichrist when he saith He shall honour the God Mauzzim as if he should say Missarie that is to say crustie or breaden In Gold and siluer and precious things 4 Neyther said Christ lift vp offer lay vp carie about worship but take eate drinke in remembrance of me What is the second end That the Lord may visibly represent his inuisible giftes neere to all the senses to the sight to the hearing to the taste to the feeling that the whole man being mooued in bodie and soule may celebrate this most pleasant and holy thing with greater ioy Which is the third end That it may be an effectuall token symbole pledge testification and confirmation of our communion coniunction and incorporation with Christ the head and by him as it were by a Mediator with the Father and the holy Ghost a 1 Ioh. 1.3 Of which end the Apostle saith the cup of blessing which we blesse is it not the communion of the bloud of Christ and the bread which we breake is it not the communion of the bodie of Christ 1. Cor. 10.16 that is to say Metonymically like as the Gospell is called the power of God to saluation Rom. 1.16 That is an effectuall instrument of God which ende the promise of the Lord doth also note Iohn 6.56 Hee that eateth my flesh dwelleth in mee and I in him Of how many sorts is the coniunction of our nature with Christ 1 Threefold the first is of natures that is of our nature by Incarnation but yet in the particular and truly of the seede alone of Abraham and a ioyning together of the diuine nature in the person of the sonne into one person b Ioh. 1.14 Heb. 2.14 16 which is called Hypostaticall and according to this we say that the sonne of God is of our flesh and of our bones because hee tooke flesh of our kinde 2 There is a ioyning together of our persons but yet being absent and on pilgrimage from the Lord and of the person of Christ God and man yea of both natures both of the Diuine and of the humane nature of Christ into one mysticall bodie which in regard of the extreams See Zanch. his Spiritual mariage betwixt Christ his church his comment vpon Eph. 5. de communione cum Christo is called Substantiall Essential but in regard of the bond or manner whereby the extreames are vnited meerely spirituall and mysticall that is to say secret Whereupon dependeth the participation of the operation and of the graces of Christ that is of remission of sinnes of regeneration and of life eternall Concerning which 1. Cor. 1.9 God is faithfull by whom ye are called vnto the fellowship of his sonne Iesus Christ our Lord. And according to this wee are said to be of his flesh and of his bones not in respect that we are men but in regard that wee are Christians and ingrafted into Christ and by this Christ is the Spouse of one Church that is of all the Elect a Eph. 5.30 3 And there is a coniunction of our persons but present with the Lord and of the person of Christ into one glorious bodie and that is called glorious Of which coniunctions the third dependeth vpon the second and the second vpon the first What doth the word Felowship signifie in the saying of Paule b 1 Cor 1.9 that is which coniunction of those three doth it signifie Not the concord or coniunction of consent and will onely but the habitation and dwelling c 2 Cor. 6 6. and consociation or participation of our persons with Christs person Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is participation doth seeme to be referred properly to the signes and to the seuerall persons eating the same bread but yet broken and distributed seuerally by parts as the same Apostle noteth 1. Cor. 10 17. as Chrysostome interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Because we all are partakers of one bread But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Felowship is to be referred to whole Christ to be applied to themselues by faith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is participation may be an exception of the part but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is fellowship a fruition and possession of the whole And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is participation may be said of the signes taken by parts but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is felowship of the thing signified that is to say whole Christ Verily how straight this is it is euident Ex nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the name of vnitie or coniunction which Christ vnfolding saith I desire of thee O father that they which thou hast giuen me may be one as thou O Father art in mee and I in thee euen that they also may be one in vs. Iohn 17.21 Else where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifye both fellowship in prayers and in breaking of bread and also almes or contribution or collation or abilitie d act 2 42 Rom. 15.26 2 Cor 8 4 Heb. 13.16 and also consent in doctrine Gal. 2.9 What is it to communicate with Christ It is not onely to professe Christ or onely to communicate with his incarnation whereby he was made a certaine one thing in speciall with all mankind although this incarnation be the foundation of this Vnion whereof wee intreat neyther onely in affection in loue in consent and concord to bee vnited to Christ nor to communicate only with the merits of Christ But it is to haue Christ dwelling and liuing in vs and vs to dwell and liue in Christ a Ioh. 6.55 and that in verie deed as Chrysostome speaketh and naturally as Cyrill saith that is in the verie communication also of the humane nature of Christ to be vnited and ioyned with Christ to cleaue to him and Christ to bee made ours and wee in like manner to bee made Christs and moreouer to bee nourished with Christ or to be ioyned to him to be ingrafted into him so that more more growing vp into his mystical bodie in one spirit we be members of his bodie b 1 Cor. 6.15 of his flesh and of his bones And that we may all meete together in the vnitie of faith and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the
branch draweth not iuice from the vine except first it groweth with the vine and the members haue not sense and motion from the head except they sticke together with the head so except we bee partakers first of all of Christ himselfe we cannot be partakers of his gifts for he saith the Lord Which abideth not in mee is cast forth as a branch and withereth c Ioh. 15.6 and how shall hee not with him giue vs all things also d Rom. 8.32 And from the coniunction of Christ and vs the same Paule testifyeth that a communion followeth of his benefits 1. Cor. 1.30 saying Of him ye are in Christ Iesus where thou hast the coniunction of Christ and of vs then it followeth Who of God is made vnto vs wisedome righteousnes sanctification and redemption where you haue in the second place the participation of his benefits When as the Fathers doe plainely affirme that Christ is in vs corporally naturally by naturall participation by corporall vnion or according to the flesh and as waxe melted in in the fire is mingled with other wax likewise melted a Cyril vpoÌ„ Ioh b. 10 Chap. 13 so by the communication of the bodie and bloud of Christ that he is in vs and we in him Whether doe they referre these sayings to the manner of the presence of the participation and vnion No. For the same Fathers doe decree that Christ is in heauen with his flesh in no other place The same doth Cyrill book 11. chap. 21. and 22. besides the manner of our vnion with Christ is spirituall not corporall but yet they looke to the terme or to the thing which is participated or to the obiect of this communication that is to the true and naturall bodie it selfe of Christ Neyther doe they vnderstand a participation which is made after a naturall manner but a true participation of the naturall bodie of Christ To whom although separated by space of places wee are ioyned spiritually by faith that wee may knowe that wholy in bodie and soule wee doe cleaue not onely to his Deitie but to the substance and nature of his flesh as members to the head and are engrafted by the bond of the spirit and by faith And also they doe teach that the foundation of this our coniunction with him is that nature by taking whereof he is made our brother and moreouer that we are vnited with Christ not only according to the spirit Nullum Simile qâ—atuor Pedibus cur rit but also according to the bodie To which also belongeth the permixtion of the waxe melted For no simile runneth with foure feete that is agreeth in all things For it is certaine that neyther our bodie nor the bodie of Christ is molten that they may be vnited together Therefore neither is there cause why wee should imagine any naturall touching but spirituall onely whereby as waxe to waxe so the flesh of Christ may be most streightly vnited to our flesh according to that They shall be two in one flesh that is to say Christ and the Church How are the faithfull said to be partakers of the diuine nature 2. Pet. 1.4 Not in respect of the nature or essence of God for he is incommunicable but of qualities and that of the greatest and most pretious gifts wherwith the regenerate are endewed by the holy Ghost which Peter calleth not the nature of God which is essentiall but the diuine nature being a created qualitie opposite to our old and vicious nature and affirmeth that it is promised of God to the faithfull and performed to them and comprehendeth those things which belong to life and religion and also that most blessed immortalitie when God shall be all in all his Whether is our soule onely without the bodie ioyned with the soule onely of Christ or also our flesh with the flesh of Christ Yea the whole person of euerie faithfull man is truly conioyned with the whole person of Christ 1 Because the whole person of Adam was coupled with the whole person of Eue. 2 Because not the soule alone of the faithfull man or the body alone is saued by Christ but both 3 Because our bodies are the members of Christ 4 Because the whole person of the Sonne of God tooke into the vnitie of himselfe whole man that is the whole humane nature not flesh alone nor soule alone but both together 5 Because whole Christ in his Deitie and humanitie that is in his soule and in his flesh is our head and our Sauiour But yet that coniunction of vs with Christ doth appertaine first of all to our soule and then it redoundeth to the bodie To which first is our minde and by consequence our flesh ioyned to the word or to the flesh First we are vnited to the flesh by faith and then zanch de incarnatione Christi by the flesh to his Deitie 1 Because as the scripture doth set forth Christ to vs first as man and then as God so first and sooner we know apprehend and vnderstand him as man then as God a Gen. 3.15 Deut 18.15 as Isaiah 7.14 where first it is said Behold the virgin shall conceiue and beare a sonne and 2. he shall be called Immanuell So the Euangelists and Apostles doe set forth Christ vnto vs first as man and then as God 2 Because like as wee are not vnited to God but by a Mediatour so neither to the Godhead of Christ but by his flesh in which hee performed the chiefe offices of a Mediatour For in his flesh was made redemption sinne destroyed the diuell conquered death ouercome eternall life and saluation obtained and the life which wholy flowed from the fulnesse of Christs Godhead as it were from a fountaine is not deriued into vs but in the flesh by the flesh of Christ as it were a pipe or instrument but yet inseâ—arably taken from the godhead by the vnitie of person a Româ— 5.12 As by one man commeth sinne So by one man righteousnesse hath abounded Iohn 6.53 Except ye eate the flesh of the sonne of man ye haue no life in you Vnlesse therefore a man doe lay hold vpon this pipe and be vnited to it truely hee cannot be partaker of the waters which flow from the fountaine Whereupon it behooueth vs in the exercise of faith and pietie to fasten and fixe the eyes of our minde immediately and especially vpon the humane flesh of Iesus Christ as it were vpon a vaile by which an ingresse was made into sanctum sanctorum that is the holy of holiest where the glorie of God shineth b Leuit. 16 2 12 Heb. 6.19 10.20 and moreouer to penetrate as it were into the sanctuarie it selfe to behold his deitie Seeing the end why we are vnited to the flesh of Christ is that being quickened by it we may liue a life eternall by what meanes is the flesh of Christ that is the humanitie quickening vs Not by habituall grace as they
flesh of Christ and bone of his bones not according to substance as Eue was of the flesh and bones of Adam but according to qualitie for as much as the Church is the Spouse of Christ not in respect that wee are men but in that wee are truely Christians a Psal 45.11 Cantic 1.8 2 Cor. 11.12 Apoc. 21.2 by which similitude is declared that Christ doth not only deliuer his goods to his Church to be vsed and enioyed but also doth giue himselfe to vs and make himselfe ours 2. The second is of the head and of the members bound fast by the same quickning spirit b Eph. 2 22 4 12 1 Cor. 6 1◠whereby is signified not onely the most streight copulation of vs with Christ but that we doe take life safetie and euerie good thing from him alone that he doth excell his Church 3. The third is of plants and stocks as of the vine and the branches and of engrafting c Ioh 15 1 by which the stock and the young slip being ingrafted do growe together into one plant in very deed d Rom. 6.5 Coll 2 7 but this is the difference 1. That we by nature being wild vines doe not growe out of that vine concerning which it is spoken but we are first ingraffed into in by grace afterward we are trimmed by the husbādman that all bitternesse of tast being laid aside by little and little wee may bring forth sweet fruit 2. Because in this spirituall grafting we being the gresses must passe into the nature of the stock into which we are grafted not on the contrarie as it is in naturall graffing 3. Nether thereupon is to be imagined a reall transfusion of the substance or qualities of Christ himselfe and a certaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or continuitie of them betweene themselues as the Postellians and Libertines do think but a power an operation and a streight efficacie whereby Christ by the holy Ghost doth change vs beeing iustified into himselfe and doth renewe vs vnto spirituall life 4. The forth is of a spring and e Ioh. 4.14 of riuers but so that seeing we are a most impure sinke we must first of all by grace bee purged from vncleannesse most pure waters being powred in 5 The fift is of a house and of a building built together of liuing stones but yet by workmanshippe not made with hands laide vpon the chiefe corner stone and pretious yea the fundamentall corner stone a liuing and pretious stone f Eph 2.20 1 Cor. 3 16 1 Pet. 2.4 which similitude doth tend to this end that it may bee manifestly knowne that the whole Church and euerie member thereof is sustained by Iesus Christ alone to whom it cleaueth spiritually by faith in whome by whom and in respect of whom the holy Ghost doth builde the whole companie of the faithfull vpon this foundation the stones whereof he doth ioyne together by vnity of faith continual loue and so being ioyned together hee doth defend and maintain them against all the tempests insultings of the world 6. The sixt similitude is of meat drinke or of eating drinking a Ioh 6 51. but with a manifold difference 1. Because meate and drink taken after a corporall manner cannot giue life but onely doth conserue corporall life that as it seemeth good vnto God but the meate and drinke which in this mysterie are signified by similitude haue life and that truely eternall in themselues 2. Because these naturall meats drinkes are digested by natural heat and being altered are assimulated to the substances of the bodies But this spirituall meate drinke is incorruptible doth transforme vs into it selfe by a new as I may say qualification as Augustine saith Non mutaberis in me sed ego mutabor in te that is thou shall not be changed into me but I shall be chaunged into thee 3. Corporall meat drinke doth maintain this life but for a small time which life also they do hurt sometime also kill vnlesse they be taken in that measure discretion wherin it becommeth them to be taken But whosoeuer doth eate drinke that spirituall meate and drink one only the same is made partaker of immortality 4. Seing that Christ giueth his flesh with the meate and his bloud with the drinke and declareth the spirituall receiuing of the same by the names of eating and drinking he doth not signifie a passage of his flesh and bloud into our soule or bodie or a transfusion of the qualities either of his soule or of his bodie into vs but an inspiration of the peace of conscience of an holy spirituall and heauenly life by the gift of the spirit of sanctification Therefore in those similitudes all are metaphoricall but not proper speeches neither are to be vrged precisely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to the letter 1 Cor 2. 13 but so as the Apostle admonisheth that spiritual things may not be ioyned to corporal but spiritual things to spirituall that is that we may apply the words to the things What is the end and fruit of this our communion with Christ Manifold 1. Our bringing againe into the good fauour of the Father by a Mediator 2. The communion of Christ himselfe with vs wherby as our eternal Priest he doth beare vs in his heart and maketh intercession to the father for vs esteemeth it done to himselfe whatsoeuer good or ill is done toward his brethren 3. The participation and communion of all his goods for among friends all things are common and a spirituall congruence conformitie with Christ For euen as our guilt naturall blemish al our sins which follow therevpon are laid vpō Christ himselfe not by real inhesion infusion but by imputatiō alone according to the couenant of the Gospell but that all the miseries sin excepted punishments due to our sins that same our suretie a Heb 7.22 in very deed took vpon himself subiectiuely so his most perfit righteousnes proceeding from that obedience which being most absolute he performed to the father in his flesh euen to the death of the crosse by which he attained both the paying of all our debts also right to obtaine eternall life for the beleeuers is not ours by a reall infusion inhesion therof but by imputation acceptance 4. By vertue of the holy Ghost or by a real efficacie within vs he doth conuey into our masse which is inserted into his masse by faith spiritually the liuely liquor iuice spirit of eternall life that is he bringeth forth in vs another effect of that sauing vertue being vnseparable from his flesh by which he doth quicken renew sanctifie within vs both our mind and also will affections doth make vs conformable to his humane nature and so he beginneth spiritual life inherent righteousnesse in vs subiectiuely at length to be perfected in the last
day moreouer doth communicate to vs all wholsome graces necessary for vs to obtaine enioy life eternall as the feeling of Gods loue the certainty of Election the gift of iustification of regeneration faith good works other graces of his spirit he distributeth to euery man seuerally as he wil b 1 Cor. 12 12 Ioh. 1 16 vntill we liue with him eternally in the heauens According to the sayings Io. 15.5 He that abideth in me I in him the same bringeth fourth much fruit Of his fulnes haue all we receiued We are ioyned to the Lord we are one spirit with him that is to say by conformity of the vnderstaÌ„ding of the wil of the affections and by that renuing of the image of God within vs by the holy Ghost a 1 Cor. 6.17 Againe Wee are changed into the same image 2. cor 3.18 Wee shall bee like him 1. Iohn 3 2. Hee shall make our bodies like vnto his glorious bodie Phil. 3.21 Hereupon Christ is said to be and to liue in vs and wee in like manner are saide to bee and to liue in him Whereupon Paul saith I liue not but Christ liueth in mee Gal. 2.20 by which wordes againe is not signified an existence of essence or of substance or an issuing out of qualities from the soule or bodie of Iesus Christ into our soules as some not well in their wits doe imagine but an operation vertue of this communion much more powerfull and stronger as well to iustifie as to sanctifie vs then is the strength of our soule it selfe conioyned with our bodie to quicken our body Finally from this communion betweene Christ and the beleeuers doth spring the coniunction of the beleeuers betweene themselues not by a certaine insinuation of soules and bodies and as it were by contiguitie and by soldering together but by vnitie of faith and of hope and by the bond of true holy and mutuall loue so farre forth that the heart and soule of them all may seeme to bee one b Act. 4.32 and which is therefore called the communion of Saints Which is the forth end of the Lords supper That it may be a testimonie whiles that we vse it according to his institution of our spirituall education or nourishment in Christ that is that wee are fed and sustained spiritually by the benefit of the bodie and bloud of Christ according to the promise Eate drinke this is my bodie which end is neere and of kinde to the former Which is the fift end The obsignation or seale of the new couenant betweene God and men that is of the promise of the Gospell concerning remission of sins wherein God witnesseth that he receiueth into fauour and remitteth sins for the death and passion of Christ to all which vse this Sacrament with a true and liuely faith like as hee himselfe saide This cup. c. And so the Supper is a most sweete couenant and consideration in which the sonne of God doth make a couenant with vs that hee will mercifully receiue vs and wee in like manner doe make a couenant with him that wee will beleeue him and take his benefits with thanksgiuing and that we will performe his obedience before all things VVhich is the sixt end That it may be a symbol and pledge of our resurrection both spirituall in this life which is called the first resurrection and belongeth to our soules a Rom. 6.4 5 11 in which they which haue part the second death shall haue no power on them b Apoc 20.5 and also by consequent of our corporall resurrection at the last day which belongeth to the flesh and is the latter and which deliuereth vs from the first death c vers 13 and moreouer to get life eternall and saluation by the vertue of the bodie of Christ being raised againe according to the saying of Christ Ioh. 6.54 Whosoeuer eateth my flesh and drinketh my bloude hath eternall life and I will raise him vp at the last day VVhich is the seauenth end That it may be a symbole and an earnest penny of the spirituall gathering together of communion or consociation whereby wee are vnited as it were into one bodie by the spirit of Christ as many as doe receiue the Sacrament together and that as many of vs as come to the same table doe take the same meat drinke are as members of the same familie and as it were table fellowes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is consorts and confederates of the same holy thing like as the ancient were wont to confirme their couenants with the fellowshippe of holy things whereupon they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or faedera that is to say leagues or couenants Hereupon Paule 1 Cor. 10.17 because there is one bread one I say by a common notion of the Sacrament but not necessarily one in number VVe that are manie are one bodie that is to say mysticall in Christ For we all are partakers of that one bread Whereupon againe it followeth that our fellowshippe with Christ is not corporall and naturall seing that our fellowshippe betweene our selues that is of the Church is not corporall but mysticall and meerly sâ—â—â—ituall For euen as the bread is compacted of many graines and the wine doth consist of the iuyce of many grapes so wee that are many that is to say beleeuers are spiritually knit into one mysticall bodie the head whereof is Christ Rom. 12.4.5 Euen as in one bodie we haue many members and all the members haue not one office so we beeing many are one bodie in Christ a Eph. 3.6 and euery one one anothers members or concorpores that is of the same bodie in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or one that is like vnto one man in Christ Iesus Which communion doth flowe as it were the effect from the cause from the former which we haue with Christ himselfe being the head and the consent of wils doth necessarily follow it from thence is mutuall loue among the communicants concord one heart one soule forasmuch as it is betweene the members of the same mysticall bodie which loue whoso feeleth not at all in his heart must needs abstaine from that Supper which is a louefeast For the Supper is an example whereby we may learne to offer our bodies and spend our life to Gods glorie and the defense of our neighbour if neede bee and also wee may accustome our selues both to distribute all good thing which wee haue receiued from God with the like liberality to the needie to powre out vpon others with the like charitie that it may be a certaine prouocation to loue brotherly charitie springing from the most excellent pledge of Gods loue towards vs most wretched sinners But God forbid that either wee should account this to bee the chiefe end or wee should with the Anabaptists haue these holy mysteries for example of imitation and onely