second death What was the end of his resurrection The glorie of God and Christ and the saluation of the elect Rom. 6.4 Christ rose againe to the glorie of the father 2. in respect of Christ that hee might obtaine eternall glorie due to him by the expresse forme of the promise in the Law a Leu 18.5 Gala. 3.12 3. That he might translate and bring vs to eternall life beeing freed from mortalitie VVhat are the effectes and fruites of Christs resurrection The first concerneth Christ for by his resurrection he was declared to be the Sonne of God Rom. 1.4 he became conquerour tryumpher ouer sinne death and hell and ouer the whole kingdome of Sathan For in Christ God stroue with the diuell righteousnesse with sinne life with death who all ouercame and that Prophecie was fulfilled Gen. 3.15 The seede of the woman shal break the head of the Serpent that is Christ shall destroy the workes of the Diuell 1. Iohn 3.8 The second respecteth Sathan who being troden downe lyeth vnder the feete of the conquerour Iohn 16.11 The prince of the world is alreadie iudged and expulsed in respect of the faithfull that in such maner as hee can not hurt them in such sort as hee would and he trembleth at the name of Iesus Christ by whome hee knoweth himselfe to be ouercome and condemned to eternall punishment The third pertaineth to vs vnto whom he is raised that wee might bee absolued from sinne and iustified 1. Cor. 15.7 If Christ be not risen againe yee are as yet dead in your sins For the death of Christ is of no efficacie if Christ remaineth stil in death And Ro. 4.25 He is risen againe for our iustification not because he added any thing thereby vnto the price of our redemption seeing hee fullie made satisfaction for our sinnes by his death but because the resurrection of Christ is an euident testimonie of Christs perfect righteousnes and obedience according to the Law and that not in respect of some parts onely thereof as the righteousnesse of Elias and other the Saints but in respect of the degres of the parts so as it may suffice to make vs righteous before God and may giue strong testimony that the passion of Christ is a sufficient sacrifice acceptable to God appeasing his anger and that he did plainely conquer and disarme death b Luc. 11.22 and therefore did c Osâ—â— â—3 14 perfectly abolish sinne whereupon the rule of death depended Neither could our sins haue bin perfectly expiated done away by Christs death if death had got the vpper hand in this combat whereupon it coÌ„meth to passe that our faith hope safely relyeth vpon God d 1. Pet. 1.21 2. Because by the power of Christs resurrection we shal be quickned that is we shall be regenerated vnto a liuely hope a Ephes. 2.5 And Rom. 6.4 He hath risen againe that we might walke in newnesse of life The third cause is the stay the supporting and pledge of our resurrection vnto immortality for seeing Christ is our head is risen again For ye are al saith Paul Gal. 3.28 as one maÌ„ in Christ we also of necessitie shall rise againe who are his meÌ„bers Therfore as wheÌ„ we see a mans head aboue the water we doubt not but the rest of the meÌ„bers wil also get forth straight follow so must we thinke of Christ and of our selues Hereupon Paule saith 1. Cor. 15.20 Christ is risen againe therefore shall we also rise againe And 1. Thes 4.14 For if wee beleeue that Iesus is Dead and is risen againe euen so them which sleepe in Iesus that is in faith whereby they are ingraffed into Christ will God bring with him Also Phil. 3.20 Our conuersation is in heauen from whence wee looke for a Sauiour euen our Lord Iesus Christ who shal transforme our base bodie that it may be made like to his glorious bodie What is the vse of the resurrection 1. That by cur beleeuing this Article we may conceiue vnspeakable ioy of conscience by liuely sense of the remission of our sins of our Iustification regeneration by the resurrection of Christ For hence proceedeth our greatest ioy in that wee behold man beautifull glorious immortall in Christ who before in the Passion was so miserable ignominious sorrowfull bloudie filthy and horrible for our sinnes 2. That we may both in prosperitie and aduersitie think of that most happie estate which we expect in the life to come and may raise vp our mindes vnto hope of our future glorie Iob. 19.25 I knovv that my Redeemer liueth c. And Paule 2. Tim. 2.8 Remember that Iesus Christ is risen from the dead 3. That wee may tryumph and finde securitie in death for so much as Christ by his resurrection hath ouercome and destroied our twofolde death namely the death of sin the death of hell VVhat is against this Doctrine 1. The obstinacie of the Iewes who deny Christs resurrection 2. The error of the Eutychians who dreamed that the humane nature of Christ was turned into the Diuine after his resurrection 3. The error of the Vbiquitaries who make the body of Christ such as no bodie is and that both before and especially after his resurrection seeing that they will haue all properties of a true bodie laid aside and that it is now in no certaine place but spread abroad in all places in an vnspeakable manner 4. Of the Papists who euery year do lay in a graue the Image of Christs body cause Priests monks to guard and watch with it who also with a mournfull song doe celebrate his buriall do bestow vpon a wodden Image those things which hee commanded to bestowe vpon the poore a Iohn 12.8 2. They superstitiously take pilgrimages to that place which Iesus did honour with his buriall contrarie to those sayings of Christ Iohn 4.23 The houre is come and now is when the true worshippers shall worship the Father in spirit and truth And of Paule 1. Tim. 2.8 I will therefore that the men pray euerie where lifting vp pure hands without vvrath or doubting The seuen and twentieth common Place Of Christs Ascension What is the Historie of Christs Ascention IT is to be taken first out of Mark ca. 16.19 The Lord after he had spoken vnto theÌ„ was againe taken vp into heauen and sate on the right hand of God Againe out of Luke in the Gospell cap. 24.50 Afterward he led them out into Bethania and lift vp his hands and blessed them And it came to passe that whilest he blessed them he departed from them and was caried vp into heauen And in the Acts. cap. 1.9 And when he had spoke these things while they beheld he was taken vp for a cloud tooke him vp out of their sight and while they looked stedfastly to heauen as he vvent behold two men stood by them in vvhite apparell VVhich also said Ye men of Galile vvhy stand ye
that Math. 21.22 whatsoeuer ye shall aske if ye beleeue ye shall receiue it For it is wondrous how god is prouoked by our distrust if we craue of him pardon which wee doe not looke for And indeed faith doth stay 1. vpon the promise or power and truth of the promiser 2 vpon the fatherly affection of God in Christs merite which is infinite 6 Vnderstanding for praier without vnderstanding of the things and words no lesse then without affection is hipocriticall and without fruite a 1 Cor. 14 15.16 7 Vnanimitie and brotherly agreement and pardoning of offences that is remission of anger and of hatred of reuenge laying aside affection and forgetting of iniuries b. 1. Tim. 2 8 c Esay 43 25 for remission of anger and of the fault belongeth to God alone and mutuall reconciliation as Acts. 1.14 The apostles continued in praier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with one accord So Math. 5 23.24 the partie disagreeing the speech being fitted to the manner of that time is commaunded to goe from the altar and first to be reconciled to his brother before he offereth sacrifice to god vnanimes 8 Perseuerance if we be not wearied with praying if we giue not place to afflictions or euils as they doe which are quite out of heart d Luk 11 9 Luk. 18 2 21 36 Rom 12.12 Eph 6 18 1 Thesse 3 10 5.17 Act 6 4 Act 10 2 Habacuck 2 3. Though the lorde tarie waite for him for comming he will come and shall not stay Yet the former conditions are not so required with extreame rigour but that god here doth tolerate manie infirmities in those that be his and so that the godlie do lament and chastice themselues and by and by come to themselues striue and endeuour whither they doe not eftsoons reach doth forgiue them as is shewed by the examples of Dauid Psalm 39.13 Stay thine anger from me till before I goe hence and be not Psalm 80.5 How long wilt thou be angrie at the praier of thy seruant and of Ieremie lament 3.8 when I cry and shoute he shutteth out my prayer Which are the outward circumstances or Accidents of praier Fiue Time place Gesture speech fasting When must we pray Ephes 6.18 praying alwaies 1. Thess 3.10 night and day praying exceedingly Psal 119.62 For so great is our needinesse wee sinne so often we are pressed with so many perplexities so many temptations do insult ouer vs so great is the heape of Gods benefits vpon vs that there is cause inough for all men why they should continually grone and sigh vnto God craue his helpe and prosecute him with thanksgiuing and praises Notwithstanding the auntients had set howres of praying as the morning noone and euening not for superstition but for order sake But in the new testament their is no certaine prescript time but it dependeth vpon the qualitie of affections and causes of praying howbeit to vphold our weaknes and to stirre vp our dulnesse it is profitable that euery one of vs should appoint to himselfe houres of praying as it were ordinarie namely when we rise in the morning when we goe about worke when wee sit downe to meate when we are fed with gods blessings when we betake our selues to rest so that this obseruing of howres want superstition But especiallie we ought to pray and giue thankes as often as either sorrowfull or ioyfull thinges are offered to vs or to our brethren b Exod. 15 1 Iudg. 5 1 Psal 50.15 Ier. 6 14 But to haue publique praiers it is meete that a certaine time in euery church be appointed so that there may be prouision for the profit of all and all things may be done decently and in order 1. Cor. 14.40 VVhere must we pray God in times past to one nation had appointed one place namely the Tabernacle c Exod 25 8 40.2 in other places often afterwarde the Temple of Solomon d 1. Kings 6.4 because they were the figure and type of the onely mediator and appeaser of god Christ the true temple by whome alone god will here vs. But Christ the truth of the temple Dan. 6 10 Luk. 18.10 Acts. 8.27 by his comming tooke away the cerimonie of a holy place Therefore it is lawful for vs to pray in any place and yet arightly and orderly so that it be godly and religiously obserued Psal 103.22 praise the lord all ye his workes in all places of his dominion Iohn 4.21.23 not in this mountaine nor at Ierusalem but the true vvorshippers shall vvorship the Father in spirit and in truth 1. Tim. 2.8 The apostle will haue men to pray euerie where as need shall require whether in the temple or out of the temple lifting vp pure handes vnto god For not the qualitie of the place but rather the piety of the partie that prayeth doth sanctifie the prayer Esai 56.7 yet notwithstanding Christ allowed a publique place appointed for common prayers and holie assemblies when he saith Math. 18.20 vvhere tvvo or three are gathered together in my name there am I in the middest of them And in this respect he called the temple the house of praier Math. 21.13 And the Auncients from their lawfull use called them Oratories onely we must take heed least we account the temples to be the proper dwellings of God from whence he doth the neerer giue eare vnto vs or attribute vnto them I know not what secret sanctitie which may make the prayer more holy before god For this doth Esay reproue chap. 66.1 and god Acts. 6.48 But seeing we are the temples of God if we will call vpon God in his holy temple we must pray within our selues What is it therefore that the Lord saith Math. 6.6 But when thou prayest enter into thy chamber and when thou hast shut thy dore pray vnto thy father which is in secret He doth not simplie condemne publique prayers made in the assemblie of the Church but by an Hebrew catalepsis respectiuely comparatiuely by entring into the chamber the corrupt affection of hypocrites that is to say that vaine glorie which they dyd seeke in prayers whiles that goeing forth into a publike place they did pray in crosse waies in corners of streets in double paths and in places where three or fower waies meete where men are wont to come together rather seeking the great assemblies of men which might see them praying then a departing into some solitarie place And by that manner of speaking he teacheth that hypocrisie that ambition that vaine glorie that wandering of the minde of it selfe too slippery is to be excluded from all praier And that a solitarie place is to be sought which may so farre helpe vs that being farre from all kindes of cares tumults of men we may descend and throughly enter into our heart VVhat ought to be the gesture of him that praieth A diuerse gesture is not prescribed but yet is
vowes should be ratified especially seeing that many things might be redeemed not because they did altogether please God but least his holy name should be made a mocking stocke and the people should accustome themselues to an vngodly contempt therof if some deceiuer should without punishment deny that which hee had promised to God a Deut. 23 21.22 But as a solemne oath ought to be broken being made vnadvisedly concerning a thing vnlawfull although it be contrary to chatity according to that of Christ I will haue mercie and not sacrifice for there can be no bond where God doth abrogate that which man confirmeth c. A vow eyther vnlawfull which hath not beene made according to the rule of pietie and the prescript of Gods word or impossible is worthily supposed nothing worth according to the saying of Isidore In things ill promised reuoke thy faith In a foolish vow change thy purpose do not that which thou hast vnaduisedly vowed for it is a wicked promise which is fulfilled with wickednes neither ought a vow to be a bond of iniquitie as the Canonist saith Wherfore it is meet to imitate the exāple of Dauid who brake his vow rashly made cōcerning the destroying of al which did belong to Nabal b 1 Sam. 25 31 32 But when the scripture saith vow performe vnto the Lord your God Psal 76.11 the saying is to be vnderstood concerning godly vowes which haue those conditions which the manner of godly vowes doe require because it is a sinne to make void a promise through lightnes and inconstancie of mind Which are the things disagreeing to this doctrine 1 The vowes of the Heathen made to Idols to the gods falsely so called to winds also and to diuels 2 Of the Papists who will haue a vow to be a certain seruice not due vnto God yet they vow at their pleasure to Saints departed or to certain men which are no gods as they which set vp an Altar to Christopher or Barbara do commonly according to their vow take in hand pilgrimages to Saints or to the Sepulchre of the Lord. When the houre is now come wherin the true worshippers euery where without difference of places may worship Gtd in spirit truth Ioh. 4.23 And Paule saith 1. Tim. 2.8 I will that men pray euery where neither hath Christ tied the benefit of his merit to a certain place c Mat. 24.26 3 The vows of the Monks Masse Priests instituted without the commandement of God which do vnaduisedly vow both things contrarie to Gods will as monkerie it selfe and manie vngodly worshipings and other things which are not in their power to performe as when they promise vnto God perpetuall virginitie the gift whereof is not giuen to all a Ma. 19.11 1 Cor. 7.7 For the gift of continencie is a peculiar thing And truely they doe vowe against the sayings Increase and multiplie Gen. 2.28 To auoide fornication let euerie man haue his wife therefore he which cannot containe let him marie 1. Cor 7.9 And It is not good that the man should be alone Gen. 2.18 In like manner also they vowe abstinence in the whole course of their life or they forsake sleepe and necessarie helpes of life when as no gift can please God but that which he first hath bestowed and also those things which are ioyned with manifest iniurie of their neighbour as pouertie that they being idle bellies may be fed with other mens labours when as Paul saith otherwise He that will not worke let him not eate 2. Thess 3.10 Also Euangelical pouertie which is not a forsaking of goods but not to be couetous or not to trust in riches Besids they vow obedience to certaine men against the minde of the Apostle saying be not the seruants of men 1. Cor. 7.23 And do hinder the obedience due to Magistrates parents other dueties due to neighboures Their vocation being despised they seeke freedom from exercising publique affairs for which they were meet and to which man is borne 4. The dotings of the same Papists 1. That a monasticall life is Euangelicall perfection that it deserueth eternall life And that a vowe is a worke of Supererogation when as that saying If thou wilt be perfect goe and sell all that thou hast and giue it to the poore is not an vniuersall commaundement to all but singular to that young man boasting that he had kept the Law and if thou wilt be perfect is all one as sincere without hypocrisie b 19. Mat. 21 2. That a fact with a vowe is more meritorious then without a vowe which thing is to tread vnder feete the bloud of Christ 3. That Matrimony is dissolued by a vow which is to make the ordinance of God of none effect in respect of the commaundements of men c Math 15 6 4. That a vowe is a worke of councill and not of precept whenas no worke is accepted of God vnlesse it be comprehended in the lawe of God Moreouer that all vowes are to be kept without exception because it is written Thou shalt not bee slack to pay that which is gone out of thy mouth Deut. 23.21 Whenas lawfull things are to be vnderstood and those things which are allowed of GOD otherwise it had beene lawfull to kill sonnes and daughters to erect Altars vnto Idols to vowe a dog to be sacrificed and so to ouerturne the whole lawe 5 Contempt of the creatures of God which God commaundeth vs to vse with giuing of thankes Therefore greatly doe the Carthusians erre who do vow such perpetuall abstinencie from flesh that they may not giue it to them that are giuing vp the Ghost 6 The papisticall Sacrament of confirmation as they call it consisting of ointment and superstitious rehearsall of wordes 7 The arrogancie of the pope who dareth to imitate God in redeeming vowes because he cannot shew that he is created a iudge and he speaks of redemption without any warrant 8 The breaking of the common vowe made of euerie christian in Baptisme and also of the speciall lawfull vowe 9 The sentence of Hierome saying it is better to vowe then not to performe the vowe for contrariwise in euill vowes it is better not to performe The sixe and fortieth common place Of the Sacraments in generall where it is intreated of circumcision the paschall Lambe What doth this word sacrament signifie THis word Sacrament is deriued of a word that signifieth holy or consecrated because it was performed with the adding of an holy or solemne oathe as Festus saith And therefore signifieth a solemne oath or bond consecrated with an oath comming betweene and which was not taken but by some holie thing whereuppon we say to contend with another by an oath And Tullie saith that the soldiers were bound by a militarie oath because they were bound by an oath to performe faithfull seruice and obedience to the Emperour 2. It signifieth a wager made in iudgment or before
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
planted deepe enough in processe of time doth wither away so Symon Magus is said to haue beleeued after this maner Act 8.13 and the Apostates which had in some sort tasted of the sweetnesse of the Doctrine of the Gospell but had not swallowed it downe nor disgested it as being destitute of the liuely heate of the holy Ghost Heb. 6.4.5.6 which faith proceedeth indeede from the inward working of the holy Ghost but not from the spirit of adoption And this is called a temporarie faith 6. It signifieth sometimes a certaine perswasion of some miraculous effect to come the same perswasion being conceiued by Reuelation or some speciall promise or by the motion of the holy Ghost the obiect of which faith and perswasion is the power of God a Mat. 7.22 17 19.20 able to worke miracles 1. Cor. 12.9 To one is giuen faith by the same spirit And 1. Cor. 13.2 If I had all faith that is to say If I had a kinde of perfection of this faith of working miracles so that I could remooue mountaines c. It signifieth also the confidence of obteyning some particuler obiect As Act. 14.9 A certaine man at Lystra beeing impotent in his feete had faith to be healed of saint Paul Which faith they call the faith of miracles particuler faith the one actiue the other passiue And to this faith of miracles is opposed also a doubting which was foūd in great measure euen in Moses himselfe b Num. 20.12 and in Aaron in the Disciples a Mat. 7.22 17 19.20 and in Peter b Num. 20.12 7. It signifieth sauing faith which is common to all the true members of Christ of which in this place we are purposed to speake Is the name of faith spoken absolutely or by relation By relation especially in Paul because there is therein a respect to the obiect neither can faith be defined but by making mentition of the correlatiue .i. of mercie promised for Christs sake What is the obiect of Faith The obiect of faith leuell is they call it that is to say beyond which faith doth not extend it selfe is euery word of GOD in generall set downe in the bookes of the Prophets and Apostles Hence it is that that is called generall faith whereby wee are perswaded that those things which are reuealed vnto vs in the word of God are true not by reason but because we are assured inwardly in our hearts by the holy Ghost that they are deliuered and set out by God who is true and almightie By this faith we vnderstand that the world was made by the word of God Heb. 11.3 of nothing Contrarie to the Axiome of all the Philosophers that of nothing nothing is made whereas otherwise by the very testimonie of nature it might bee acknowledged that the world was made this faith Iustifying faith doth necessarily presuppose and yet of it selfe it doth not iustifie Of this faith the Lord speaketh Esa 55.3 Heare mee .i. Beleeue mee and your soule shall liue And Iohn 20.31 These things are vvritten that yee should beleeue And the word of God is not only the obiect whereat alone faith must aime but it is also the Basis and foundation whereby it is vnderpropped sustained from whence if it doe neuer so little decline it by and by fals to the ground And therefore Paul saith Rom. 10.14 Faith is by hearnig hearing by the vvord of God frō whence we gather that nothing is to be accoumpted for the Doctrine of Faith religion which is not deriued out of the word of God But the principall chiefe immediate and proper obiect of faith by the apprehension whereof it doth iustifie is Christ crucified with al his benefits so farre forth as is offered vnto vs in the word and Sacraments and in him God the father 1. Pet. 1.21 By Christ his meanes you doe beleeue in God which raised him from the dead gaue him glorie that your faith and hope might bee in God or the promise proper vnto the gospell for the free mercie of God forgiuing sinnes for his sonnes sake and accepting and receiuing beleeuers vnto life eternal He that beleeueth in me hath life eternall Ioh. 6.47 The Law is not of faith Gal. 3.12 And this faith is properly and specially called Sauing and iustifying faith And by this obiect Christian faith is discerned distinguished from all sectes which indeede doe professe themselues to beleeue in God but not in Christ How many integrall parts are there that doe make faith Three 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illumination or knowledge in the minde of Christ crucified his benefits not such knowledge as commeth by the beholding of him with bodily eyes but by the a 1. Tim. ◠4 offering of him vnto vs in the word and Sacraments which knowledge may be common also to others besides those that are iustified Heb. 10.26 If vve sinne vvillingly that is to say of set purpose generally flying from Christ after vvee haue receiued the knovvledge of the trueth there remaineth no more sacrifice for sinnes 2. A consent and iudgement likewise in the minde allowing that as true yea as the verie trueth of God which is taught in the word concerning Christ and his benefits Of which consent and iudgement Paul speaketh Rom. 7.16 I consent vnto the law that it is good And. 1. Cor. 2.15 Hee that is spirituall discerneth all things But yet this generall iudgement is not enough vnlesse there bee also a speciall iudgement whereby the beleeuer doth apply vnto himselfe those good wholsome things which are offered in the word that is to say the generall promise of life eternall purchased vnto all beleeuers by the bloud of Christ this he must applie to belong vnto himselfe And of this iudgement ariseth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is assurance of faith which is spoken of Hebrewes 10.22 3. The apprehension of the heart in the will and affection whereby it commeth to passe that with our heart and will as with a hand wee doe apprehend and with both our armes wee doe embrace that which our minde hath iudged and discerned not onely to bee true but also good holie and to saluation and withall to belong peculierly vnto our selues Rom. 10.10 VVith the heart man beleeueth vnto righteousnesse VVhat is faith It is a knowledge consent and longing for grace promised in the word of God and so also a stedfast confidence apprehension of the obtaining of saluation for Christs sake or faith is a firme certaine knowledge of the goodwill of God towards vs which being grounded vpon the free promise of God in Christ is reuealed vnto our mindes sealed in our hearts by the holy Ghost or faith is the desire apprehension of the heart arising out of the knowledge and approbation of the minde and from a speciall iudgement and discerning whereby we do apply euery one particulerly to himselfe Christ crucified with his benefits offered vnto vs
Christ himselfe or Metonymically and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some sort namely that which belongeth to the publishing open declaring and testimonie of Doctrine or because the Propheticall and Apostolicall Doctrine onely whereunto the Prophets and Apostles giue testimonie or both the Olde and New Testament as saith Ambrose is the foundation of the Church Heereupon Gods Citie is said to haue had not one but twelue foundations wherein were written the Names of the Lambes twelue Apostles Reuel 21.14 Heereupon Iames Peter and Iohn seeme to bee Pillers of the Church Galat. 2.9 namely Metaphorically and after a sort because they sustayned the Church and Religion but Iesus himselfe being the corner stone who alone sustâ—ineth the whole building Ephes 2.21.23 A foundation of strength and power in respect whereof the Church is said to be built on Christ God and man which belongeth to the Author foundation and merit of saluation the fountaine and efficacie of doctrine and the Church is founded vpon Christ when he alone is accounted for Wisedome Iustice Sanctification Redemption Life and Eternall glorie of the faithfull For this cause 1. Cor. 3.11 Other foundation can no man lay then that which is laid which is Iesus Christ And Isay 28.16 Christ is called the foundation stone Which is so proper vnto Christ that it communicateth in no participation with any other But in Christs words Thou art Peter and vpon this Rocke will I build my Church the Euanglist who interpreteth them saith not Thou art Petra a Rocke but thou art Petrus Peter neither doth he say vpon thee Peter but vpon this Rocke distinguishing manifestly Peter who is a part of the building from the Rocke whereon the building chiefely doth stay by changing of name person and by different termes Wherefore the Church is built vpon Christ the Rocke not on Peter the Apostle who eftsoone and often erred for the Rocke was Christ 1. Cor. 10.4 which Peter confessed in the name of all the apostles a Mat. 16.16.18 And he gaue the keyes not of fulnesse of power but of knowledge which in verse 19. he promised to al vnder the name of Peter who answered for all to all the Apostles equaltie and without difference b Mat. 18.18 Iohn 20.21 and in the person of them vnto all the ministers of the Church That speech also Feed my sheepe being thrice inioyned vno Peter for his three denials together Iohn 21. vers 17. ordaineth him a Pastor indeed ouer the flocke but not an vniuersall Pastor for it was also said vnto others Teach ye all nations Math. 28. vers 19. and it was spoken alike to all As the Father hath sent me euen so send I you Iohn 20.21 Finally neither was Noe who in the Arke was the head of his sonnes a type of the Bishop of Rome but of Christ c Gen. 7.13 1. Pet. 3.20 like as Baptisme is an Antitype of that deliuerance which befell vnto the Church in the Deluge What are the true and inward properties of the Church 1 Consent of the Doctrine of the Gospell 2 The inhabiting of God by the holy Spirit whereupon 2. Corinth 6.16 the Church is called the Temple of God and they vvho are led by Gods Spirit are called the sonnes of God Rom. 8.14 3 A right Faith Hope and Charitie True Religion according to Gods word Repentance Confession and a true calling vpon the true God all which doe as it were fourme a true Church The Apostles Creed is a token thereof although when the outward and vsuall Ministerie of the word is often for a season interrupted the Church is extraordinarily nourished by God as it were in the wildernes the same God raising vp teachers knowne vnto his small flocke after such a sort as himselfe according to his vnsearchable wisedome knoweth requisite and necessarie a Reue. 12.6 For as there may be a Church and yet lie hid so may there be teachers in a Church albeit not apparent to all What are the manifest tokens of a visible Church whereunto we may safely ioyâ—â— our selues They are two The first and châ—efe note is the pure preaching and professing of Gods word comprehended in the writings of the Prophets Apostles because wheresoeuer the word is truly preached it is not without profit at all b Isai 55.11 Rom. 1.16 2 A lawfull administring of the Sacraments of Baptisme and the Lords Supper according to Christs institution with pure preaching conioyned thereunto as a part thereof if there shall be no iust impediment to the contrarie c Iosu 5.5 Iohn 10.4 5 27. 8.47 Act. 2.42 1 Cor 11.20 23 Mat. 28.19 20 Mark 16.15 Luk. 16.29 Rom 10.14 which notes doe neuerthelesse admit a more and a lesse and doe presuppose a lawfull calling of Pastors d Rom 10.15 Ephe. 4 11. And although holy discipline is also requisite in Gods Church yet if the Church gouernours faile of their dutie it must not presently be denied to be a Church as long as those two fundamentall and essentiall notes of a visible Church are remayning e Mat. 18.17 1 Cor. 5 5 Neyther is it material if other sects chalenge to themselues these notes but we must search diligently whether they doe so truly or falsly Also the preaching of the word is a cause of the Church and therefore by nature is more excellent and more famous then the Church it selfe Whether are 1. Antiquitie 2. Multitude of followers of some one doctrine 3. Succession in some one companie of Bishops chiefly of Rome 4. Miracles 5. Continuance 6. Vnitie and concord 7. Efficacie of doctrine 8. Holines of life in the Authors and Fathers of the religion 9. The gift of prophesy 10. Temporall felicitie 11. The title of Church Apostolicall or that it is one holy Catholicke Apostolicke Church these the notes of a true Church No 1 Because the names without the substance are not of force 2 From names proceed not a true and Apodeicticall but a false demonstration of the matter 3 These Notes are common vnto Turkes and Heretikes also for they may vsurpe these titles by which they may confirme that their rowts are and haue beene the true Churches of God which is absurd 4 Neither haue all those notes begun with the Church 5 Neyther are they perpetuall and proper euerie way nor Essentiall which are alwaies naturally in the thing it selfe being vnchangeable and the causes of that thing whereof they are notes but the most part seperable accidents and these notes themselues ought to bee examined according to the word of God Moreouer 1 The Church which now is ancient in time past was new And Ezech. 20.18.19 VValke ye not in the ordinances of your fathers I am the Lord vvalke in my Statutes And Tertull. Lib. de praescriptionibus Euerie first thing truest And Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is to mee the old Church whom not to obey is manifest destruction and Cyprian custome vvithout truth is the
Sathan is not in respect of bodily affliction as some doe expound it seing Ecclesiasticall censures doe not appertaine to the bodie as ciuill doe but properly vnto the soule but amongst the Iewes there was casting out from the Synagogue a Ioh. 9.22 and to be cut off from the people b Gen. 17.14 Leuit. 7.2 and to be reputed for an heathen and Publican that is for profane and altogether irreligious c Mat. 18.17 but to bee excommunicated amongst Christians is to lose the right of a Christian citie vntill he repent and to bee made a vassall of Sathan who ruleth out of the Church Who are to be cited to this censure Not altogether aliants such as this day the Iewes and Turkes are neither Schismaticks hereticks and such as haue made a secesssion altogether from the Christian Church or such as neuer did associate theÌ„selues to the true Church but those especially which yet are as conuersant in the bosome of the Church and haue not yet manifestly gone to them of a separation the Apostle testifying if any being named a brother that is which doth professe himselfe a member of the Church be an Adulterer a couetous person or an Idolater or slanderer or drunkard or an extortioner with such an one eate not nor haue any commerce with him for what haue I to do to iudge of them without doe not you iudge those that are within take away therefore the euill one from amongst you 1. Cor. 5.11.8 Who is the Author of the Ecclesiasticall censure God himselfe for alwaies from the beginning of the world this discipline was vsed in the Church of God wherby the Church in generall was not onely discerned from men which were manifestly profane as in times past before the flood the sonnes of God that is the godly which were deriued from the posteritie of Seth from the sonnes of men that is from the wicked of Caines familie d Gen. 4.26 6 4 but those which did misdemeane themselues were cast out of the bosome of the Church in which sense the ancient fathers thought Caine to bee cast out from the presence of the Lorde And those which were of mature yeares being vncircumcised if they did neglect circumcision or being by their parents neglected was approued of them were cut off by the commaundement of God from his people that is from the societie of the Saints g Gen. 17.14 and by the law of God diuerse rites concerning pollution as of the leaprosie and other seuerings purgings and expiations a Leuit. 5 1.2 13.2.40 14.2 Numb 5 2 6 19. were appointed to the consistorian Synagogue Lastly Christ himselfe hath expresly appointed this order being as we haue learned deriued vnto vs from the Church of Israell b Mat. 18.18 and Paul himselfe at Corinth and else where hath commanded the same to be kept c 1 Cor. 5.1 2.3.4.5 c. 1. Tim. 1.20 and 2. Thes 3.14 saith d 1. Cor. 1.2.18 if any harken not to our speech by Epistle marke him e 1. Tim. 4.14 to wit with the note of excommunication Who ought to haue the power of excommunication The Bishop and the Gouernours of the Church which the Pastor ought to denounce as it is apparant 1. Cor. 5.4 saith Paul being assembled with my spirit for the whole Church ought to haue notice of the same otherwise how can she auoid the familiar society of the partie excommunicated for it is manifest wheÌ„ Christ did dispute of this thing f Mat. 18.17 that he ment the consistorie or the Ecclesiasticall Senate applying his speach to the custome of his times And the power of Ecclesiasticall iurisdiction was in their power which were called the chiefe rulers of the Synagogue g Mar. 5.22 who did also manage the affaires of particular Churches Examples heereof we haue Ioh. 9.22 h 12.42 16.2 and Paul 2. Cor. 16. saith that it is sufficient that such a man was rebuked not in priuate not publick before the whole Church but of many namely being done in the consistorie Whence it is manifest that all the excommunications of that Antichrist of Rome and all his Hierarchie are in trueth none at all How farre forth may a lawfull conuocation vse this spirituall sword Not at their owne arbitrement or priuate authority but. 1. By a precedent lawfull knowledg 2. Vpon iust causes 3. By the prescript of Gods word 4. In the feare of the Lord. 5. In the name of our Lord Iesus Christ that is Gods name being called on as it beseemeth them who do not regard theit owne worke but the Lords businesse according to his worde and with the power of the Lord a 1 Cor. 5.4 6 with the spirit of meeknesse and with especiall clemencie and charity b Gal 6.9 for that which is vnlawfully and wickedly acted on earth cannot be ratified in heauen Vpon whome ought it to be exercised Vpon blaspheemers enemies of Gods glory his trueth obstinate sinners hereticks and seducers worshippers of Idols Schismaticks or Sectaries periured or faithlesse and on open malefactors as rebels to the admonitions of their superiours murtherers whoremongers vsurers railers drunkards extortioners inordinate liuers and such as are condemned in their owne conscience and after their conscience hath beene conuinced do perseuere in their obstinacie vnbridled vncorrigible despising all Christiâ—â— admonition but present not absent c Mat. 18.17 1 Cor. 5.11 2 Thess 3 1â— Tit. 3 11. From what things is the excommunicate person excluded Not only from the participation of the Sacraments for this is only a suspention but from the whole bodie and benefite of the Church and from the ordinarie conuersation speech cohabitation society of life with other meÌ„bers of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for wee must haue no voluntarie familiar for our minde sake coÌ„mixtion coÌ„sociation or fellowship with any excommunicate person e Rom 16.17 2. Thes 3.14 couple not or consociate not your selues to him 1. Cor. 5.11 But he must be as an Ethnick and publican to vs as Christ doth aduertise vs. Mat. 18.17 neither must we eat with him neither receiue him into our house neither salute him 1. Cor. 5.11 d 2. Ioh. 5.10 but we must fly from him and yet so as our children wife subiects in respect of the magistrate be not exempted from due reuetence least there be a confusion of all neither must they for the offence of the maister of the familie bee accounted as excommunic te prouided that they do not by their conuersation with him giue any assent to his crime As for others they must auoide an excommunicate person Notwithstanding he is not to be depriued of the benefit of the f 1 Cor. 14.2 word by which meanes the offender may bee reclaimed 2. Thess 3 14 if any doe not yeeld obedience to our speech haue no fellowship with him yet saith the Apostle Admonish him as
good 1 Thess 5.21 1 Cor. 14.34 And seeing the office of preaching is not permitted to women as neither the administration of the Lords Supper Why should they take vpon them to baptise Also the ancient Church appointed that baptisme should onely be celebrated in the Church or congregation of the faithfull in which place the Apostle plainly chargeth women to be altogither silent much lesse then would he that they should administer the Sacraments Therfore do they twise offend when they administer baptisme in that feined case of necessitie in that they baptise without any commandement nay against the commandement of God and besides they tye to the externall action eternall saluation which is to be sought in the death of Christ that couenant of his grace onely As for that example of Zephora who circumcised her sonne it is eyther to be held as a rash vnlawful act of a foolish and angry woman or as a singular action not to be followed For the Angell was well pleased that the child was circumcised not because she did circumcise him The same may be iudged if any priuate or lay man as they call it should take to himselfe the administration of Baptisme Heb. 5.4 No man taketh that honour vpon him but hee that is called of God as Aaron was Neither doe wee admit that case of necessitie if it compell vs to violate the orders prescribed of God For wee hold this Theoreme Not the priuation but the contempt of Baptisme doth condemne Besides the baptisme of weomen was not long since absolutely condemned in the fourth Councill of Carthage Can. 100. Neither is Augustine to bee allowed in his writing that If a Lay man vpon vrgent necessitie do baptise it is either no sinne at all or a veniall sin No doubt but care should bee had that the Infant may bee baptized by the lawfull and fit Minister but if that may not bee obtained it is to be commended to God that he may Baptise it with the baptisme of his spirit For wee must beleeue that the childrē of faithful Parents be alreadie baptized with the baptisme of the ✿ Flaminis spirit being within the Couenant VVhether forasmuch as Peter Act 10.34.48 preached the Gospell to Cornelius but baptized him not and Paule also did the same as we read 1. Cor. 1.16 Doth it follow therefore that they whose helpe the Apostles vsed in bapzing the faithfull were Lay men No indeede but they were either Euangelists or Elders or Deacons whom for the most part the Apostles tooke with them who sometimes also administred the word of whom at that time there was a great companie Moreouer they did it not of themselues but by the commaundement of the Apostles therefore it was not they but the Apostles that baptized by their hands For he that doth any thing by the ministery of others may be said in a sort to doe it himselfe And whereas Paule in the place before alledged saith that he was sent not to baptise but to preach the Gospell it is to bee taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Comparatiuely For it signifieth that hee had not receiued of God peculiarly or principally the office of baptizing but of preaching the Gospell which manner of speaking we find Ier. 7.22 I spake not c. Neither doth he extenuate the dignitie and fruite of baptisme that whereas few had in Charge the office of teaching many might baptize and many might bee taught at once together but baptisme could not bee administred but in order by one and one therefore Paul who excelled in the gift of preaching was instant intēded vpon the most necessary work leauing that to others which they could more easily performe Whether may that baptisme be allowed which is administred by Hereticks or Papists If it bee meant of such hereticks as denie the principles of heauenly Doctrine and vtterly corrupt the essentiall forme of baptisme as the Arrians Somosatenians Manichaeans and Macedonians which are not sincere in the Doctrine of the Trinitie baptizing so in the name of the Father of the Sonne and of the Holie Ghost that they denie neuerthelesse that the sonne and holie Ghost are coeternall coessentiall of equal honour with the Father or that the sonne of God did truely assume the humane nature then such baptisme is not to hee ratified but to be accursed For the essentiall forme being once taken away the matter it selfe is also taken away And therfore it is to bee thought that such are not so much to be rebaptised but as that indeede they should rather be first consecrated with true baptisme who being conuerted to the knowledge of the trueth desire to bee ingraffed into the Orthodoxall Church And this agreeth with the decree of the Nicen Councill But we must iudge otherwise of the baptisme of some other hereticks as the Nouatians and Donatists who deliuered the true doctrine of the Trinitie or of Papists who are out of the way of truth in some part of doctrin who possesse the place of pastors vse the publick ministerie either by cōmon error by long sufferance or by force though they be not to bee accounted as truly called Wherein although there be many things needlesse and superstitious yet stil Christ is retained held at least in title to be the matter it selfe the chiefe head and essentiall forme of the institution and the natiue meaning without idolatry of the words of Baptisme I baptize thee in the name of the Father of the Sonne and of the Holy Ghost is retained Moreouer it pleased God in mercie to conserue a remnant of his Church in the middest of Popery it selfe euen as the Israelites continued the vse of Circumcision though they embraced a false and impious seruice of God and the vowes are made in the name of Christ and not of Anti-christ or of any Idoll Therefore that baptisme is not void but of value force for it is the Ministerie of those person but of the Church as yet couerd or hidden in popery They I graunt did sprinkle the head or body but Christ baptized inwardly And therefore such Baptisme is neither to be annihilated neither doth it require Anabaptisticall rebaptizing But forasmuch as they teach wickedly in other matters they giue iust cause why the faithfull should necessarily depart from them as it is written 1. Iohn 5.21 Fly Idols VVhether may they that are truely instructed in Christian Religion with good conscience bring their children to bee baptized of Popish Priests No. 1. It is one thing the validitie of a thing receiued another thing to seeke that is falsly and many waies superstitiously administred 2. Because we should giue no occasion by our example to approue and confirme the corruptions both of the Doctrine and of the Sacraments as also of the superstitious worship of the false and vnlawfull calling of the Ministers of Antichrist for that wee must abstaine from all appearance of euill and from communicating with the sins
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
together in act circumscribed and not circumscribed because these things are contradictorie But contrariwise we retort the argument drawne from omnipotencie God is omnipotent therfore he can bring to passe that we being in earth may partake of the true bodie of Christ being in heauen and therfore we do so though we are vpon earth and so need not a corporall Manducation Is it true which our aduersaries take for granted that Christ when he appeared to Paule in his iourney Act. 9.17 and stood by him in the Castle Act. 23.11 was in bodie both in heauen and on earth together No For it was a heauenly vision as it is said Act. 26.19 Which helpeth nothing the presence of the bodie of Christ in earth For Christ is said to haue talked with Paule not placed in earth but from heauen eyther without a corporall voyce the Lord powerfully imprinting into him the conceipt of speech or by a voyce framed from heauen which came to his cares like thunder And Act. 23.11 Noe man but seeth that it was a nocturnall vision which appeared not to his eyes but to his minde eyther in waking or dreaming But yet for some peculiar and extraordinarie apparitions wee must not depart from the vniuersall rule of faith whereby Christ is beleeued to possesse heauen in his bodie and there to remaine vntil the end of the world Yet notwithstanding we must not denie but that Christ in euerie moment is wheresoeuer and howsoeuer it pleaseth him according to his Maiesty not corporally but spiritually Is hee a manifest denier of the power of God which denieth that by his absolute power he doth bring to passe that the bodie continuing in his propertie may be in many places after another and diuers maner Hee is not yea rather because we denie that God can bring it to passe wee openly affirme the omnipotencie of God For seeing God is so ommipotent and effectuall that he is not contrarie to the truth he can in no manner of wise bring to passe that a thing may together be and not be that the same bodie may remaine in his propertie that is to retaine his dimensions and circumscripton and be the same bodie together and at one time present in many places and separated by a long space betweene Rightly therefore Cyrill Wilt thou grant also to another nature not diuine Book de Trin. 5 besides the diuine nature that it can fill all things and passe through all things and follow in all things No verily Is the contradiction taken away in the diuersitie of respects and of these names if it be said that the bodie of Christ in truth and verie deed is in heauen according to the naturall properties of a true bodie circumscriptiuely locally visibly and after a naturall manner and that it is by the power of God also in truth and in verie deed in many places or euerie where or in the supper but sacramentally inuisibly supernaturally illocally after a celestiall and miraculous manner and if it be said that the nature of Christ in the propertie of his nature is circumscribed and visible but in regard of the vnion vncircumscribed and inuisible In no wise because these distinctions or manners cannot bee prooued out of the scriptures Moreouer all such manners doe not alwaies excuse a contradiction as if one say that the bodie of Christ was dead according to the manner of death and at the same time was aliue according to the manner of life Finally contrarie modi or manners which doe destroy one another when they are put in doe not take away but confirme a contradiction But yet such a diuerse respect cannot bee graunted wherein one and the same thing may bee the same and bee not the same in trueth which is the first lie of the aduersaries neither is a manner to be feined which may take away the essence of a thing Wherefore seeing the bodie of Christ assumed is in act organical Physicall tempered together disposed and finite in his parts it cannot bee in act in many places by any meanes not Organicall vndisposed infinite or in manie planes although it bee adorned with vnspeakeable glorie because God is vnchangeably true neither will hee that an affirmation should be a negation against a principle vnmoueable Quodlibet est aut non est that is euery thing is or is not Whether as the eye hath not the force of seeing in it selfe but by reason of the vnion with the soule and receiueth it in the vnion so the flesh of Christ receiueth not those proper things in it selfe but hath them truely and really in that wonderfull vnion No because things vnlike and in kinde diuers are compared together For the eye is so ordained by nature that it is a naturall proper and necessarie instrument whereby the sensitiue life doth exercise and accomplish her facultie of seeing and without which it cannot bring forth this faculty into effect But the flesh of Christ is so ordained by nature that it is a naturall proper and necessarie instrument whereby the diuine nature alone may shewe forth his omni presence and inuisibilitie and so necessarie that without it the diuine nature in the Act it selfe cannot be omnipresent norinuisible Furthermore the flesh of Christ is not considered in it selfe or out of the vnion seeing that that flesh neither is nor hath beene nor euer shall be out of that vnion Moreouer one nature receiueth not any contrarie thing or diuers in it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it selfe but it is a thing diuerse farre vnlike to be circumscribed in a place and to be euery where Otherwise wee should say that the humane nature of Christ hath a beginning in it selfe and hath not a beginning in the vnion that it is created in the proprietie of it owne nature and that it is not created in the vnion That it is lesse then the Angels in it owne nature but in the vnion equall to the father finally that it is dead in it selfe and not deade in the vnion or for the vnion or for the cause and respect of the vnion Must wee altogether abandon mans reason and the principles of Philosophie in those things which are affirmed concerning the body of Christ No so farre forth as mans reason beeing made spirituall after Regeneration beareth true witnesse to the creatures and affirmeth true principles concerning things proper to mans bodie For it is written Be yee not like a horse or like a mule which vnderstand not Psal 32.9 besides God is the author of all trueth in Logick Ethicks and Physicks Moreouer Christ after his resurrection appearing to the Disciples when hee would proue his owne bodie to be substantially present he reasoneth from his adioyned visibilitie and palpability and appealeth to the verie senses of the Disciples a Luk. 24.36 Like as from all the accidents of the bread of the Eucharist it is rightly gathered that it is the substance of bread by experiment of all the
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
or Bacchanalls without a Sermon or declaring of the Lords death which Paule would haue to be vsed in the Lords supper 23 By hearing or rather by looking vpon the Masse they thinke themselues armed against God and as it were with an Ammulet or preseruatiue against poyson safe from all daunger 24 That the Sacrament is once a yeare to bee deliuered or communicated to the people 25 They teach that auricular confession is necessarie for those that will be communicants 26 They celebrate the Masse in a strange and vnknowne language 27 In the Canon of the Masse besides the offering of their sacrifice they vse inuocation of Saints departed and they mixe withall imaginarie merits 28 They celebrate Masses for the honour of Saints and for the obtayning of their intercession with God whereby the remembrance and intercession of Christ is obscured and ouerthrowen 29 They thinke that the vse of the Supper is of absolute necessitie to those that are readye to depart this life 30 They vse consecrated bread for the quenching of fire and for the calming of tempests 31 They doe superstiously include it in their Armories and Cupbords 32 They burne candles before it 33 VVhen they please euen as in the olde time the Persians did the fire they carrie it about to bee worshipped Thirdly the errors of the consubstantiators who doe not admit the true doctrine of the letter and the spirit but thinke that the sacramentall speeches are to be interpreted literally according to the letter and rationallie as they meane 2 That it is offered bodily or essentially or ioyntly or after an admirable and vnspeakable manner and yet by the hand of the minister 3 They say that the bodie of Christ is cast into the mouthes euen of the wicked 4 They commend the recantation of Berengarius which was set downe to him by Pope Nicholas wherein he professeth that not onely the Sacrament but euen the verie true bodie and bloud of our Lord Iesus Christ is sensually and in truth handled and broken by the hands of the minister and torne in peeces by the teeth of the faithfull 5 They teach the reall omnipresence of the verie bodie of Christ vpon earth in many places nay in euery place 6 They attribute to the flesh of Christ many sortes of beings 7 They holde that there is a communion made by a mutuall reall and actuall conioyning of the substances 8 The doe not acknowledge the spirituall presence onely of the bodie and bloud of Christ 9 They reckon the papisticall eleuation and lifting vp of the hoast among things indifferent 10 They doe wickedly confound the twofold eating namely the one outward of the bread the other inwarde of the bodie of Christ to be but one and the same Fourthly the errour of them who haue taken away the breaking of bread in the supper of the Lord and in stead of bread broken or cut doe distribute vnto euery one that commeth to the Lords table so many in nomber of whole and severall breads or round and thin cakes 2 They haue abolished the deliuerie of the signes into the hands of the receiuers and the taking of them by their hands Fiftly the error of those who doe very seldome make mention of the sacramentall changing of the bread and wine 2 They teach that the onely merit of Christes obedience is to be accounted for the thing signified in the holy Supper of the Lord and thinke that onely the commemoration and remembrance of the death of Christ and of his benefits is taught therein and doe not vrge vs to bee by communion incorporated into Christ Sixtly the errors of them who first denie the presence of Christ in the Supper 2 They hold them to be but common signes which doe not effectually and powerfully moue 3 They account the sacramentall signes but as bare pictures and things to looke vpon whereby they may onely be stirred vp to renue the memory of Christs death 4 They take these holy mysteries but as outward notes or badges whereby they that professe themselues to be Christians may be distinguished from other profane people Seuenthly the error of them who doe vnreuerently vse these holy actions and in no other manner but as common and daily matters 2 They that thinke it is free for them eyther to come to the Lords Supper or to abstaine from it at their pleasure and therefore vse it verie seldome whereas indeed it is no small part of Gods worship and by God commaunded Eightly the error of some who alleadge that the Supper of the Lord succeedeth not the Paschall Lambe but Manna which was not an ordinarie and perpetuall sacrament nor ioyned in time with the Supper neyther had it any signe of the merite of Christ which is the chiefe thing in the Lords Suppe contrarie to the manifest institution of the Lord a Luk. 12.19 Ninthly the error or rather the dreame of a certaine libertine Iodochus Harchius a Montensian Belgan who holdeth that wee doe not eyther corporally or spiritually take and eate the verie bodie of Christ crucified but making a twofold flesh of Christ one naturall and taken of the virgin Marie now glorious in heauen the other spirituall intelligible and made by the diuine power of God of bread and wine to bee tasted and conceiued chiefely in the minde this hee imagineth to goe into the nourishment of the mysticall bodie that is to say of all the faithfull being daily taken with the mouth and by faith or otherwise he dreameth that there is a certaine power proceeding from the flesh of Christ and after a wonderfull and vnspeakeable sort infusing it selfe into the bread doth nourish the flesh of a Christian man which is cōtrarie to the expresse words of our Sauiour Christ which is giuen which is powred out which words doe euidently shew that the true bodie of Christ and the true bloud of Christ are signified and spiritually exhibited vnto the beleeuers The nine and fortieth common place Concerning Magistrates or Politicke gouernment Is the doctrine of policie or ciuill gouernment and Magistracie to be deliuered in the Church IT is Because Commonweales are the Nourceries of the Church and the consciences of both godly Magistrates and faithfull subiects are by this doctrine to bee enformed against such Fanaticall Spirits as oppugne that doctrine Whence is the Commonwealth called Politeia Policie Of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Citie comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many But Ciuitas a Citie as it were Coiuitas or Ciuium vnitas the vnitie of Citizens is not onely such buildings as are comprehended in one ditch trench or wall but that multitude of people which doth inhabite those buildings And the regiment and order of that companie or people is called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 policie in Latine Respublica the Common-wealth From whence is deriued politice the Art of policie which teacheth how the Commonwealth must be ordered and preserued as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉
to bee reuenged and is when either the Magistrate himselfe contrarie to law vpon priuate grudge doth abuse his authoritie and hurt the harmelesse as when Saule seekes to kill Dauid or when a priuate man vpon hatred emulation and malice pursues a wrong and seekes not so much his owne defence as the ruine of his aduersarie or without lawfull knowledge will bee his owne iudge and auenger as when Ioab would kill Abner a 2. Sam. 3.27 of this kinde the Poet saith At vindicta bonum vita iucundius ipsa Reuenge is good to men of strife Sweeter to them then is the life This kinde of reuenge the Gospell forbids Rom. 12.17 Recompence to no man euill for euill Mat. 5.36 Resist not euill Deu. 32.35 Vengeance is mine saith the Lord and I will repay So Prou. 24.29 Say not as he hath done to me so I will doe to him To this beelongeth that precept thou shalt not kill to wit vpon priuate affection and pleasure and contrarie to the order instituted and approued by God yet let the Magistrate according to Law punish malefectors euen with death But that Elias caused fire to descend from heauen vpon them who came to take him 2. King 1 10 and Elisha cursed the children that scorned him Chap. 2.24 it proceeded from an heroicall spirit and was an effect not of a priuate wrong but of such an one as was done against GOD and his Church Therefore Celsus Iulian and others did falsly accuse the Gospell writing that it by prohibiting reuenge did take away magistrates but by this it appeareth that the Doctrine of the Gospoll doth not forbid all kinde of reuenge Why doe Magistrates punish offences 1. Because God by these examples would bee knowne to bee a God who discerneth betwixt things iust and vniust and who truely is angry with sins 2. Because he would haue these momentarie punishments vpon fewe to forewarne vs of the iudgement to come and eternall punishments 3. Because by this meanes he prouides for the commodity of others whilst the disobedient are taken away so as they cannot hurt more 4. That by this men may be aduised to repent for exemplarie punishment shewes that others should not sin Seing Iohn Baptist Luke 3.13 graunted to his young auditors to vse politicke offices ught not the like to bee graunted to other Christians who should bee more perfect It ought 1. Because God in the Baptisme of Christ by a notable testimonie confirmed the calling and Doctrine of Iohn 2. Because politicke seruices are things propounded by God that he may bee more knowne in the societies of men and that we may haue exercises of confession patience loue and faith Therefore to forsake these offices is rather an infirmitie then perfection euen as it is said Magistratus ostendit virum Magistracie shewes a man And Christ not as a Counsell but as an vniuersall Mandate giues this precept to all men Giue vnto Caesar the things which are Caesars and vnto God the things that bee Gods Did not Christs when hee would not condemne the Adulteresse to death Iohn 8. by that fact disalowe the seueritie of politicke punishments Surely no more then hee did disalowe the diuision of inheritances when hee would not diuide them betweene those two brethren saying Who made mee a Iudge or diuider amongst you Luke 12.11 but by this hee taught that hee came not into the worlde to bee a Magistrate or a Iudge but to call sinners to repentance and to saue such as truely repent Neither did hee simply absolue her in regarde of politick iudgement but in regard of her conscience and for a peculiar testimonie of his mercie and free forgiuenesse propounded that example but to the magistrate hee left his office of whome it is saide Hee beareth not the sworde for naught Rom. 13.4 To conclude by this hee plainely put difference beetweene the ministerie of the Gospell and the office of the Magistrate Who hath power to choose Magistrates Either the Magistrates themselues who are to appoint either inferiour magistrates for the good of their subiectes or their successors so Moses chose his inferiour officers a Exod. 18 25.26 by the counsell of his father in Lawe and this same Moses ioyned to himselfe 70. of the Seniors for the gouernment of the whole people b Numb 11 24 and being now to die by Gods commandement left Iosua his successor c Numb 21.22 Or the subiects themselues who appoint for their owne good and profit a Magistrate so the people and gentlemen of Rome created magistrates and in times past the souldiers made choice of their Emperors But if the Kingdome be hereditarie the King may bee chosen if the former king haue many children different in maners or there be seuerall branches of the same princely family and the election may be made either by the King himselfe in his owne life or by the peeres and states of that Kingdome yet so as the first fundamentall Lawes made at the beginning of that Kingdome betweene the king and his people doe permit as wee may see in the coronation of Solomon and Azarias d 1 King 1.3 2 King 14 22 to this if the people giue their assent and voice it procures much authoritie to the newe King as it fell out to Rehoboam e 1 King 12.1 and to Solomon f 1 Cro. 28.1 for to them it belongeth to defend the Kings issue to preserue the lawfull successor of the Kingdome and to helpe him against all vsurpers and intruders Also the Pastors of congregations in as much as in them lyeth ought to further such consultations as by the helpe of Iehosabe the daughter of King Ioram and Iohoida the Priest her husband the young childe Ioas was preserued yet from slaughter and made king g 2 King 11.24 2 Cron. 23.4 How ought Magistrates to be chosen Such as goe by choyce are to be chosen 1. Freely and incorruptibly without ambitious seeking 2. Religiously and holily that is with serious inuocation euen in that place vpon the name of God and as it were with his aduise as was done Iud. 1.1 and numb 27.16 Let the God of the spirits of all flesh set a man ouer this companie 3. Hee must be chosen with circumspection that is with triall made of his sufficiencie How ought Magistrates to bee qualified and who elected and created This Moses teacheth Deut. 1.13 saying Choose out from among among you men of wisdome and prudence and knowne vnto you from among your tribes that I may set them ouer you and Exod. 18.21 Iothro doth briefly describe them thus First that they feare God that is be godly and religious 2. That they bee true that is louers of trueth righteousnesse and sinceritie 3. That they hate filthy lucre that is couetousnesse and bribes for Gifts doe blinde the eyes of wise men and peruert the words of the iust Exod. 23.8 Deut. 16.19 but they must bee such as loue the publick good 4. That