doe in the lawfull vse of the Lords Supper but by neyther of both ways is that Popish consecration proved III. OVr Consecration Christs differ not in Substance but in degree for that which is Christs is nothing else but an appointing or dedicating of the bread and wine to the holy and divine vses made by the word of Institution according to his Free will but that which is ours doth all and wholy depend vpon the verity power and ordinance of God not vpon the secret recitall and muttering of wordes IIII. THe will of Christ consecrating is not to bee separated from the Sacramentall manner and Rite of consecration because as the one is the cause Efficient of the consecration so the other also is the materiall and formall cause thereof If you respect the Efficient Christ consecrated it with his will alone if the materiall and formall he consecrated it with the solemne word of Institution and with those Rites of dispensing which hee himselfe vsed commaunded vs to vse V. TO doe this in the Institution of the Supper is not to consecrate the outward signes or symboles but to doe all that which Christ commaunded his Disciples to doe Neyther did Christ vtter these wordes This is my Body to the end hee might consecrate the signes for he vttered them after the blessing breaking of bread but that he might declare vnto his Disciples the manner or nature of the Sacrament VI. THere is no change made in a Sacrament by vertue of the wordes but of the divine Institution and ordinance And that which is made is not made in Substance in quantity or in naturall qualities but in relation onely that is in vse and office Neyther doth eyther the custome of the church proue any other thing which vsed a shewing holding forth of the Eucharist not for adoration but eyther that they might prepare the people to the communion or that thereby out of the offering of private men a certaine part being set aside for the peculiar vse of the Sacrament might be shewed or the costom of the Greeke Fathers who never vsed this Rite of Elevating since the beginning vnto this day VII IT is manifest that those words which were not spoken over the bread or to the bread but to the Disciples communicating were spoken to instruct the people and not to change the breade neyther doe the most auncient Lyturgies gaine-say this which joyne together the wordes of consecration with the whole action of the Lordes Supper or doe the Fathers who when they affirmed that the Eucharist is made by a mystical Prayer by calling on the name of God by solemne blessing by thanksgiving or some certain consecration had no respect to those fiue wordes alone and that they with them would not haue consecrated the bread of the Sacrament by any Substantiall change their owne most evident expositions doe plainely shew In Defence of the Matter constituting the Lordes Supper and first against Concomitancy Bellar. Lib. 4. Cap. 21. I. AN Argument drawne from the hypostatical vnion of God man and that which is naturall of the Flesh and the Soule to concomitancy is of no force because it is one thing to treate of flesh and bloud which are things substantiall and entire partes of humane nature but another thing as they are given vnto vs for meate and drinke according to the voluntary and Testamentall disposition of Christ neither is therefore the Hypostaticall vnion of God and man broken which was not broken in death howsoever the soule and bloud were separated from the body II. THe spirituall eating whereof onely the order of the Text in the Chapter cited sheweth that mention is made ought to bee distinguished from the Sacramentall eating whereof here the question is neyther ought that which is spoken Synecdochically of eating in some places be taken exclusiuely seeing also in other places there is very often mention made of drinking III. FRom false ambiguous and impertinent Principles a false ambiguous and impertinent consequence is drawn Now the first Principle is false for we doe not acknowledge any reall or visible presence of Christs body bloud in the Supper In respect of the signes it is wholy Sacramentall in respect of the thing signified meerely spirituall IIII. THe second Principle is ambiguous because the body and bloud of Christ are two wayes considered one way as they are the partes of Christes humane nature all which being vnable to bee sundered liveth glorious the other as they are represented vnto vs Sacramentally in this action of the Supper to witte as both the body was offered vnto death for vs on the crosse and his bloud out of the body powred forth for the wordes added to the Institution doe plainely testifie that the body and bloud of Christ as things separated in the sacrifice of the Crosse are offered and exhibited vnto vs in the Supper V. THe third Principle is impertinent and different from the question now in hand because wee treate not here eyther of the vniversall presence of Christs Divinity which pertayneth nothing to the speciall kindes for if the adversary vnderstand the presence of nature Christ shall bee aswell any where else as in the Supper because he filleth all things if the presence of grace he affirmeth nothing that is proper to the bread but what pertaineth to all the faithfull or of the Hypostaticall vnion of the two natures in respect wherof notwithstanding we wil never affirm that the Divinity of Christ is with his humanity by a Concomitancy because that were a Nestorian heresie VI. THe Fathers which are cited eyther spake Synecdochically by the body vnderstanding the whole humane nature of Christ as Cyprian Hillarie Ambrose or of the whole person wherof in the Supper we are made partakers as Basil Hierome Chrysostome Origen the Nicene Synode or Sacramentally they vttered that of the signe which is proper to the thing signified as Augustine Cyril both he of Ierusalem and that other of Alexandria VII The body of Christ vnder the shew of bread is Sacramentally offered vnto vs in the Supper as it was crucified and broken and his bloud as it was shed for Christ instituted the Supper for a remembrance of his death and yet is not his carkasse eaten because Christ by his death purchased merite of life for himselfe and his VIII It is one thing to speake of the body bloud of Christ as touching themselues and another thing according to the manner of a Sacrament as touching themselues the bloud of Christ cannot bee plucked from the body that was done once on the Crosse but as touching the nature of a Sacrament they ought distinctly to be considered partly because in the Supper they represent that vnto vs which was once done and partly also because the perfection of our refreshing in Christ is exhibited in the eating of Christes flesh and in the drinking of his bloud IX MIracles are not to be drawne into vse and rule because every
taking the spirituall sealing within vs both of Christ himselfe and of his benefites by the Instrument of faith is declared The Eating and Drinking is an outward and sacramentall vse and taking of the signes according to Christes Prescription whereby the inward and spirituall eating and drinking of his body and bloud is sealed by divine ordinance for as first there are two persons administring the Supper the one of the Pastor doing that which is done outwardly and openly the other of Christ effecting by his Spirit that which is done inwardly Secondly as the whole Action of the Lords Supper consisteth in two things the one an earthly bodilie perceyuable for the senses the other heavenly spirituall and intelligible for the vnderstanding of the faithfull Thirdly as there are two partes of man the one the body the other the soule so there are two givings and eatings the one outward which is called Sacramentall the other inward which is tearmed Spirituall yet that was instituted of Christ that it might bee a certaine expresse shape or Image of this The wordes Definitiue and Sacramentall are those which declare the inward matter or thing signified and vtter the same whether it bee of the bread or of the cuppe sacramentally of the bread as This is my body which for you is delivered and broken f Luc. 22.19 but of the cuppe This is my bloud which is shed for many g Mat. 26.28 Both expositions are wont two waies to be considered eyther in each words apart and by themselues considered or in the whole exposition together Being considered apart they note eyther the Subject or the Attributes or the Copula The Subject is the Pronoune demonstratiue this not adjectiuely but substantiuely taken for it doth not signifie h Individuum vagum any singular thing but the verie bread which Christ Tooke Brake and Gaue to his Disciples and the Wine which he held in his hands according as the order of the Text i Mat. 26 26.27 the interpretation of Paul k 1 Cor. 11.24.25 and the Analogy of Faith doe demonstrate The Attribute in the first proposition is the Body of Christ not the mysticall which is the church but the proper and the true which for vs is given and broken and that as it was such a body In the second is the bloude of Christ which for vs is shedde and even that as it was such a bloud according as the other member of these Attributes which is pronounced by an Enallage of the present tense for the future Tense dooth most evidently proue The Copula whereby the Attribute is knit with the Subject is the Verbe Substantiue IS which ought not nor may bee taken Substantially wheras by no meanes at all the vnlike cannot properly and Essentially be affirmed of his vnlike but figuratiuely for a mysticall and Sacramentall Being whereby the thing which signifyeth taketh the name of that thing which it signifyeth because of the Analogy of the one with the other for by that litle word Christ taught not what the bread and wine were by nature or substance but what they were by signification office and vse for by nature they are bread and wine by signification they are the body and bloud of Christ The whole Attribution or Predication is not proper or regular whereas neyther the proposition is Identicall nor the body of Christ can properly be affirmed of the bread to witte wheras the Body of Christ is neyther the Generall nor the Speciall nor the difference nor the property nor the accident of bread but it is Figuratiue and Sacramentall Figuratiue not simply Metaphoricall and Allegoricall but Metonymycall to witte such whereby the name of the thing signified is given to the Signe which Metonymycall speaking is very familiar in the Scriptures Sacramentall because the exhibiting of the thing signified is withall promised and yet there is no swerving from the word spoken or pronounced wheras wee retaine the word spoken being Sacramentall which is altogether different from regular Predications and to bee expounded with an interpretation aunswerable to the nature of Sacraments The Expositiue wordes are these by which Christ expounded or layde open the end of this holy action to witte l 1. Cor. 11 16. the remembrance of his death which is not a naked or idle remembrance of a thing past but an effectuall and healthfull apprehension of Christs merites and an explication of the same privately with our selues or properly vnto our selues and withall a solemne Eucharisticall Thanksgiving in the vse of this Sacrament for so great a benefite and this is the manner of the Efficient Cause being principall or that which instituteth the Supper and of the Institution it selfe The Cause Efficient Administring or Instrumentall are the Ministers of the Church called by lawfull ordination by whome God as by active instruments offereth and representeth vs those things outwardly by the signes of breade and wine which by the inward operation of the holy Ghost hee effecteth in vs. Of these Instruments if you respect the Office it is to administer the Lords Supper with those rites of dispensing them in the very which Christ went before by his owne example If the Quality so they lawfully execute their office in the preaching of the Word the administration of the Sacraments it nothing addeth to or detracteth from the efficacy of a Sacrament sith the authoritie of Sacraments if they bee considered in themselues dependeth not vpon the qualitie of the Minister but vpon the Institution verity and power of Christ The Matter of the Lords Supper is two wayes vsually considered eyther as that which partaketh the Supper or as that which constituteth the Supper whereof the one hath the manner of the Subject the other of the partes The Matter or Subiect partaking the Supper are all they who being by Baptisme made the members of the Church and now being of yeares professe sound doctrine and haue the testimony of a holy life m 1. Cor. 11.20 12.13 From the circumscription of this Subiect are excluded first the dead or they that are departed this life from whome both the power of vsing the Sacrament is taken away and vnto whome all the vse thereof is in vaine ineffectuall as also the vse of the preaching of the Gospell whereof the Sacraments are appendents Secondly the Sicke like to die for Christ would haue this communion not to bee private and domesticall but ecclesiasticall and publicke neyther doth the want but the contempt of the same hurt the partie that doth not communicate though peradventure there bee another respect to bee had concerning them that haue slipped and that are Excommunicated out of the church and concerning prisoners who are to bee punished and are now penitent Thirdly Children and Infants for to speake properly the Supper is meat for the stronger and the further grown in yeares and not for Infants neyther can they yeeld a reason of their Faith nor examine themselues
of the bread and Wine into the Lordes body and bloud or by k Impanationem a passing into the bread or by locall inclusion or lastly l â—nex stentâ—am IndistantiaÌ„ by a beeing in or closenesse but it is Sacramentall and Spirituall which Gods will and authority declared by the worde of Institution effecteth Sacramentall because according to the nature of Sacraments it consisteth in a disposition and relation by which Christ together with the signe exhibiteth the thing signified to the Communicants and sanctifyeth the breade and wine that they may be the signes of the thing signified being conjoyned together by a Sacramentall vnion Spirituall because the body and bloud of Christ being not simply and as they are in themselues things subsisting but Intellectually and vnderstandingly to be considered are proposed in these mysteries and are offered to the mind not to the body to Faith not to the senses being also with the mind and with faith alone to be taken and receyved Of this maner there are three grounds The Institution the Verity and Manner of Christs body and the Nature of the Sacraments The Institution for Christ instituted the Sacrament of our communion with his body and bloud whereof wee are spiritually partakers by Faith for after no other manner can it bee beleeved that the present body of Christ is exhibited in the Supper but as it is truely receyved as the spirituall meat of the soule vnto life The manner and verity of his body for seeing the body of Christ being coessentiall with ours is circumscriptiuely in Heaven wheresoever he will and cannot be in earth by a maner invisible incircumscribed infinite indefinite al and every of which maners overthrow the verity of a body we must altogether confesse that Christ being bodily in heaven is neverthelesse after a Sacramentall manner in body present in the Supper m Heb. 2.17 Luc. 24.29 The Nature of the Sacraments for Faith should cease in the Sacraments if the very thing which is beleeved were otherwise present then after a sacramentall manner n 1 Cor. 11.17 neyther indeed doth the omnipotency of God or a miracle invert or evert this sacramentall manner of presence Not Gods Omnipotency because when there is speech made of that effectuall and actuall power of God the will of God revealed in the word must needes goe before To which will if any thing be contrary it is from it necessarily excluded as that also which is by nature contradictory not a Miracle because neyther miracles which are indeed aboue nature should be sayde to be against nature taking away and withall leaving a substance or naturall quality nor is it probable that a thing which is extraordinary is done in an ordinary Sacrament of the Church And these things haue wee spoken concerning the Presence of Christes body and bloud in the Supper Now are we to see concerning the Communicating and the eating It is needfull that both the ground and the manner of the Communicating of Christs body be considered and discerned The Ground is the vnion in the Supper and the same two-fold the one of the body and bloud of Christ with the bread and wine which is called Sacramentall and pertaineth to the Forme of the Sacrament the other of the same body and bloud of Christ with the beleevers pertaining to the end of the Sacrament The Former consisteth in 2. thinges in the conjoyning of the Signe and the thing signified whereof wee haue spoken and in the joynt receyving of both in the lawfull vse because in the vse instituted they are receyved o Simul licet non similiter together though not alike both conjunctions are not naturall nor corporall nor yet simply obligatory or binding but Sacramentall whereby the thing signified is conjoyned to the Signe and the matter of the Sacrament to the Sacrament and are ioyntly perceyved in the true and lawfull vse thereof The Latter is our Essentiall Reall and spiritual communion with Christ p Eph. 3.16.17 5.29.30 1. Cor. 6.15.17 1. Ioh. 3.24 Essentiall if the things which are vnited be respected Reall if the truth of the Vnion Spirituall if the manner whereby the vnion is made bee considered The things which are vnited are Christ and his Church the Verity thereof the name of Vnion confirmeth and divers similitudes in Scriptures doe shadow forth the Manner is not simply Intellectuall or vulgarly Supernaturall but plainly Spirituall Divine and Heavenly whereof the question that it is is manifested vnto vs by the word of God both simple and Sacramentall but the question how it is is so mysticall and secret that even an Angell cannot comprehend the mystery thereof r Ep. 5.30.32 From this two-fold vnion a twofold manner of Communicating also ariseth The one is Sacramentall or Externall of the Signes which is made by the taking of the bread and wine as according to the Institution ordinance of Christ they are the holy signes of his body and bloud Å¿ 1. Cor. 11 26. For as the bread and the cuppe of the Lord is corporally eaten and drunke so is the same eaten and drunke Sacramentally wherof the bread and the cuppe are a Sacrament even after that manner as the Sacrament of his body is called his Body and the Sacrament of his bloud is called his Bloud by a Sacramentall manner of speaking And this maner of eating is Temporall and may bee iterated The other is Spirituall and mysticall to witte the very receyving of Christs body and bloud in veritie by the Spirite by which Christ is spiritually applyed vnto vs that wee beeing made one with him might by his spirite be quickned to life eternall t Ioh. 6.46 48. and so this spirituall communicating doth not onely signifie Faith but also application which is made by faith our communion with Christ whereupon sometimes it is called faith in Christ sometime the communion of Christes benefites and sometimes our ingraffing and incorporating into Christ Now it is called Spirituall partly because it is effected by the worke of the holy Spirite u 1. Cor. 12.13 Partly because it is by faith onely receyued and partly also because it pertayneth to the Spirituall life And this manner of communicating is dayly continuall incessant From both we exclude the corporall or all communicating of Christs body and bloud in the Supper From the First because the signe is receyved with the mouth and not the thing signified From the Second because a spirituall thing cannot be receyved bur Spiritually The Adoration or Bread-worshipping remayneth which by a false supposition both of the presence and of the communicating of Christs body bloud superstition hath devised For albeit all the godly doe worthily confesse that this Sacrament is to be handled with great Religion and Reverence which Reverence the Fathers sometimes called by the name of Adoration and Christ himselfe is to bee worshipped in the mysteries both as hee is God as he is
God and man yet wee must not stay in the very signes neyther are the eyes of faith to be lifted vp to the place of the bread but vnto heaven x Col. 3.1 That this popish Adoration is Idolatrous both in it selfe and in the Adiunct Ceremonies wee proue divers waies In it selfe by three Arguments drawne from the cause from the manner and from the kindes of Adoration for seeing the cause of the Adoration of Christ is proper in his God-head for nothing is properly to bee adored but that which is God the worshipping eyther of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be translated to the outward signs theÌ„selues without manifest sacriledge then seeing the manner of Christs adoration requireth that neyther the person be divided nor the natures equalled or the difference of them takeÌ„ away the bread cannot at all bee worshipped or the bodie in the bread but either the nature and the properties thereof should be confounded while the presence of Christs bodie is judged to bee in the bread or that which is not fitte for a humane nature but in regard of the person should Idolatrously bee attributed not onely vnto him simply and as touching himselfe but also vnto his Sacrament Lastly seeing there are two kindes of Adoration Praying Thanksgiving neyther of them can be applyed to the bread neyther properly nor Sacramentally whereas both belong to Christ as being God and man In the Ceremonies it is idolatrous whether you respect the reserving of Reliques the inclosing or carrying about or the Elevation of the Eucharist for albeit there were certain beginnings of these ceremonies in the ancient church yet seeing they were prescribed neyther by Christ nor his Apostles or observed in the most ancient and purest church they were for the good cause taken away in the churches of the Gospell OF THE LORDS Supper The Part Confuting Distinctions in Defence of the Interpretation and signification of the NAME I. THe Supper of the Lord signifieth eyther the signe or the action that is eyther it is taken Relatiuely or Absolutely Being Relatiuely it signifyeth the Symboles or Signes of Gods grace Absolutely taken 〈◊〉 signifyeth the whole Action comâ—â—sed of the visible and corporall 〈◊〉 â—ing of the Signes and of the invisible and Spirituall receiving of Christ and his benefites II. THe Lords Supper is considered eyther abstractly as touching it selfe or applyedly in the lawfull vse this way it is properly called a Sacrament that way it is not but abusiuely and improperly III. THere are fowre formes of speaking concerning the Supper of the Lord the sense whereof and manner of vnderstanding them is the same the First is wherein the Name of the thing signified is layed on the Signe as the Supper is the New Testament The 2. wherein the thing signified of the Supper in respect of the effect and efficacy thereof is given to the Signe as the Supper maketh vs partakers of the new Testament Thirdly wherein the offices of the signes are expounded in their proper signification as the Supper is the signe of the Covenant The fourth when in the lawfull vse of the Supper the Sacrament is conjoyned with the promise of grace as he which receiveth the bread and wine worthily shall eate the body and drinke the bloude of Christ Distinctions in Defence of the Efficient Cause principall and First for the Subiect of Predication against Bellar. Lib. 1. De Sacra Euchar. Cap. 10. I. THe Pronounes demonstratiue and Relatiue aswell with the Greekes as Latines doe not alwayes according to rule agree with the substantiue following but sometimes also with that which goeth before and contrariwise not alwayes with that which goeth before but with that also which followeth Moreover the thing which is only a note in the vniversall and not in the particular according as bread was in the Supper is most vsually vttered by a Nowne vniversall of the Neuter gender II. THose things which are to be vnderstoode Tropically according to the nature of a sacrament ought not or may not be properly and simply taken Now there is a double Trope in the proposition touching the cuppe for by a Synechdoche the cuppe is put for the wine in the cuppe and by a Sacramentall Metonymy the Effect of the thing signified is given to the Signe In Defence of the whole Predication to Cap. 9. I. THe Stile of Scripture doth most manifestly proue that the Sacraments of the olde and new Testament as also Testaments compacts and covenants are found to haue beene instituted in Figuratiue wordes and the precepts to haue beene vttered Figuratiuely II. AN Argument drawne from a Figuratiue speaking to the obscurenesse of the same is inconsequent for it followeth not that if it be Figuratiue therefore it is not perspicuous or on the contrary if it be perspicuous that therefore it is not Figuratiue III. THe Testimonies of the Fathers are Sacramentally to be taken that is to bee expounded according to the maner and Trope which is agreeable to Sacraments Whence it is that they all haue judged that Christs words are to bee expounded not according to the Word spoken but according to his meaning IIII. THe appellation of the Word spoken or the sence of the wordes is taken sometimes in a larger and sometimes in a straiter signification in a strayter in regular Predications in a larger in those which are Figuratiue Wherefore in the very wordes of the Supper we retayne the very word spoken but sacramentall wherein not so much the letter and the sound of the words as the sure and certaine meaning thereof is to bee followed to wit that which may agree with the nature of a Sacrament Of the Wordes of Consecration against Bellarmine Lib. 4. Cap. 13. I. THe wordes of the Institution of the Lords Supper are of two partes some are the words of the Evangelists and some of Christ himselfe those are not onely recited as a history but doe admonish as well the Ministers as the Communicants what Christ did what he commaunded likewise to bee done of both These serue for consecration yet so that neyther the rest ought to bee omitted nor consecration bee circumscribed with foure or fiue wordes onely or lastly Prayers and Thanksgivings bee excluded seeing as well the former as the latter words of the Institution doe finish the consecration and the Substance of Bread and Wine is not changed by a certaine hidden vertue of those few wordes but on the contrary the consecration which is made in the Eucharist is called in the Scriptures a hallowing with thankesgiving II. THere was a double respect of the Apostles in that first Supper one of Pastors and dispensers of Gods misteries but the other of the church or the vniversall company of the faithfull which they represented in the first respect the commaundement to Doe ought to bee referred to all that which Christ did concerning the bread and wine in the second to all that which the Communicants ought to
miracle is vnwonted and vnusuall but those which are cited were eyther devised of superstitious men or false and put forth to deceyue the simple or lastly brought forth by the helpe and furtherance of the Devil according as Christ and Paul foretold of Antichrist Against the Communion vnder one kinde onely Bellar. Lib. 4. Cap. 24. I. TO reason from the Signes and Sacraments of the olde Testament which differ in the outward adjunctes in the circumstance of time in the maner of signifying and in the quality and number of the Signs to the Sacraments of the New Testament is inconsequent neyther is it needefull to require both kindes in those which eyther were not capable of both or in the lawfull vse whereof there is not extant a commaudement for both II. FRom a particular indefinite propositioÌ„ we badly conclud exclusiuely for albeit in some places there bee mention made of eating the other kinde therefore is not necessarily excluded for there is else where mention made of flesh and bloud together of eating and drinking the same yea foure times in the selfe same chapter III. THe consideration of meate and ordinary bread and of the mysticall and Sacramentall bread is altogether different not as touching the naturall substance quantity or quality but as touching the vse and office Now there was both in that miracle of the feeding of the people and in the Supper at Emaus not a Sacrament of Grace but a feast of nature Neyther haue the Fathers interpreted the bread concerning the true and naturall body of Christ but concerning the mysticall that is the church IIII. SYnecdoche is that which by name of the part compreheÌ„deth the whole very familiar in the Hebrew tongue wherein by the breaking of bread they are wont to signifie a dinner supper any feastes whatsoever from which feastes notwithstanding as drinke neyther ought nor can bee excluded so neyther may it from this Sacramentall feast whereof mention is made in the cited places whence it is also that the same Paul to whome this breaking is attributed expounding the Lordes institution teacheth that this Supper consisteth of bread and of the cup. V. IT is true that the Manichees communicated vnder the one kind of breade onely for they thought that the wine was the gall of a Dragon but that the ancient Church did not therefore reprehend them it is most false even those very men doe proue the contrary whom the adversary would haue to stand on his side to witte Leo the Bishoppe and Gelasius the Pope the former wherof called this mangling a sacrilegious counterfeiting and the latter a great Sacriledge VI. THe Consequence is of no force which is from examples whereof the former is of doubtfull credit as of which Chrisostome himselfe maketh no mention and because of the cunning and craft of a womanish wit ridiculous but the latter of a false and contrary credite as being that which by most certain proofe evidently sheweth that the communion was vsually and necessary vnder both kindes VII FRom extraordinary cases of necessity and those particular there is no conclusion to that which in lawfull ordinary and publicke celebrations of the Eucharist ought to bee observed Adde further that in all those rites and ceremonies though not alwayes yet for the most part there was vse of both kindes according as the constitution and custome of the Primitiue church doth most manifestly proue VIII TO reason from the authority of the Councels and Fathers for the establishing of some error is inconsequent Adde further that in the Primitiue Church the Communion for a long time was retained vnder both kindes even in the monasteries vntill the thousand three hundred yeare the mangling or maiming thereof was first by a publicke decree brought in by the Councell of Constance in the yeare 1484. IX FRom discommodities or inconveniences an argument concludeth nothing both because they leane vpon superstition and because the collection is faultie drawne from particulars and lastly because they being foreseen by Christ and the Apostles hindered not the Institution of the communion vnder both kindes In Defence of the Forme against Transsubstantiation Bellar. Lib. 3. Cap. 19. FRom a bad and insufficient Enumeration of the partes a false conclusion is drawn for every change is eyther Essentiall of the very Substance that is of the naturall matter and forme or Sacramentall of the office condition vse of the Elements both are true but after their manner that true Essentially by the manner of nature but this Sacramentally by the manner of Grace Now whatsoever change is in the Supper it is not essentiall or naturall but Sacramentall that is a Consecration appointment and setting apaâ—t of the Signes from a common to a holy and mysticall vse To the Testimonies of the Fathers which by Bellarmine are cited in the 20. and 21. cap. of the third booke and the whole second Booke I. THose Fathers who called the Eucharist the body and bloud of Christ vsed a Sacramentall manner of speaking wherby it commeth to passe that the names being changed the signe or Symbole is called by the tearme of the thing it selfe Now they vsed this for three causes First that they might declare whereto Christ had ordayned the Eucharisticall bread SecoÌ„dly that they might expresse the Analogy betweene the Signes and the things signified Thirdly That by the change of the names they might teach that there is a most true and indivisible conjunction of the things signified with the signes themselues in the lawfull vse II. THe Fathers who haue called the Eucharist the precious body the reverend mysteries the pledge of Salvation our ransome spake Hyperbolically of the very bread sanctified and not of any other body present by transubstantiation Now they vsed those Hyperbolicall Phrases for three causes First that they might extoll the dignity of the mystery Secondly least eating they should sticke in the outward signes Thirdly that with a great affection of godlinesse and reverence they might approach to that holy Communion III. THe Fathers which affirmed that the Body of Christ is touched seen and chewed with the teeth spake Figuratiuely For there is a double signification of the Sacrament and body of Christ to bee held for as a Sacrament is sometime taken Figuratiuely for one part and sometime properly for both parties so also is the body of Christ sometime properly and somtime Figuratiuely for the outward signe onely and â—n this sense by a figured and Metonymycall vse of speech the Fathers haue affirmed that the body of Christ is touched and seene that is the signe of his body IIII. THe Fathers who spake of the changing of the bread and wine in the Eucharist treated of the Sacramentall change whereof wee haue spoken in the first distinction and therefore willed and taught that their wordes should bee taken Figuratiuely and effectiuely V. THe Fathers who taught that our bodies are cherished nourished and fed with the body and bloud of Christ vsed a
Sacramentall Trope For as Christ sayed This is my Body when he gaue but the signe of his body so our bodies are sayed to bee cherished nourished and fed with the body and bloud of Christ when in very deede they are nourished with those thinges which are the Signes of the body and bloud of Christ VI. THe Fathers who spake of the Adoration of Christs flesh treated not of that which was done in the mystery but in the celebration of the mystery for that flesh hypostatically vnited to the eternall Son of God is rightly adored of vs as oft as the Supper of the Lord is celebrated VII THe Fathers who required of Communicants a feare trembling and faith did not put any essentiall change of the thing signified into the signes but they required a certain feare least the signes for their vilenes should be contēned but faith they required that that thing which is not seene might yet be beleeved and by faith receyved VIII THe Fathers who affirmed that a myracle was wrought in the Eucharist vnderstood no miraculous Trāsubstantiation of the bread into the body of Christ but the majesty of this mystery which they compared with the greatest miracles and by a Catachresis called it a miracle because by a wonderfull and incomprehensible manner God worketh in the hearts of the godly as oft as by a true faith they celebrate this mystery Of the Presence of Christ in the Supper against Bellarmine Lib. 1. Cap. 1. I. FIgures are eyther so called oppositely as they are opposed to the body as also shadowes to the Image or Relatiuely as in generall they figure signifie some thing else besides that which is seene In the first signification the Figures of the olde Testament are not opposed to the sacraments of the New but to the fulfilling of those things which were prefigured in the second signification the Figures or Sacraments of the old Testament are badly opposed to the Sacraments of the New Testament whether as touching their quality or as touching their excellency Because albeit by the word of Institution they agree in the generall partes the Relation and the end yet they differ in the measure vertue and easinesse of signification In which respect the Sacraments of the New Testament are saide to bee more excellent then the Sacraments of the Olde Testament II. AGainst Bellarmine cap. 5. 6. The Sermon which treateth only of the matter of the Sacrament and the communion thereof and not of the Signe as the very sence of the place the Interpretation of Christ the Analogy of Faith doe most evidently proue cannot proue the reall presence of Christs body vnder the formes or kindes of the Signes for the Spirituall eating is to be distinguished from the Sacramental because that is internall and invisible this externall and visible and though it bee granted that in that place there is speech made of the Sacramentall eating yet the foure arguments which are from thence drawne cannot proue that presence Not the First because the bread Synecdochically is taken for meat and the meat Figuratiuely for the flesh of Christ Wherefore in the place cited the bread is not the Subject but the predicate of the flesh Not the Second because Christ by correcting reproved and by reproving corrected the Capernaits and his Disciples as verse 61.62.63 doe evidently shew Not the third because the wordes of eating and drinking are taken Figuratiuely and as the Text declareth they are of the same force with these maners of speaking to belieue in Christ and to abide in Christ Not the Fourth because Christ confirmeth his censure before going shewing that then they shal consider their error when they shall see the sonne of man ascending III. THe Arguments which in cap. 9.10 are taken from the words of the Institution are aboue confuted in the distinctions of the Efficient cause IIII. THe three arguments which are drawne out of the 10 chapter of the former to the Corinthians haue no consequence not the first because it is a fallacy of that which is not the cause as the cause For the blessing or consecration is not the cause of the Sacramentall conjunction of the thing signified with the Signe but the Institution onely and the divine ordinance declared and confirmed by the blessing Not the Second for the breaking which is properly sayde to bee of the bread is improperly and Figuratiuely spoken of the Body Not the Third because the word Communion signifieth an Vnion ioyning together in fellowshippe properly of our persons with the person of Christ beeing indeed that same which is spirituall supernaturall if you respect the manner yet reall and true if you respect the bound and object thereof V. LIb. 1. cap. 13. The argument which is taken out of the 11. chapter of the former Epistle to the Corinthians concludeth nothing because the apostle treateth not of the eating of his body but of the outward receyving of the bread and wine which indeede with the former is conjoyned in the lawfull vse thereof but in the vnlawfull vse of them that communicate vnworthily is alone and yet maketh the communicant guilty of the body and bloud of Christ because the vnworthy taking and handling of the signes redoundeth vnto the reproach of the thing signified VI. THe Testimonies of the Fathers which are alleadged throughout the whole Second Booke we haue aboue answered VII LIb. 3. cap. 3. The profes which are alleadged from the omnipotency of God doe inferre no corporall presence of Christ in the Supper Not the First because the omnipotency of God excludeth both things contrary to his nature and things contradictory and not to be able to doe those things is not a point of weakenesse but of infinite power and constancy Not the Second because his first apparition was heavēly which nothing furthereth the presence of Christ on earth The second was in the night which appeared not to the eyes but to the minde Not the Third because the Fathers treated eyther of the presence of Christ as touching his person as Chrysostome or of the Sacramentall presence of his body in the Supper as Ambrose or of the effect of the eating of his body as Cyrill and Theophilact or lastly they spake Hyperbolically as Augustine Not the Fourth because to reason from the divine nature to the humane and from the one part of man which is spirituall to the other which is corporall is even proportionally inconsequent Not the Fift because it is one thing to treate of the mysteries which goe beyond Nature but another thing of the miracles which overthrow nature Not the Sixt because of those things which are equally vnited the one cannot be any where else where the other is not or may not be and to attribute to Christ two bodies equally vnited were a monstrous thing VIII CAp. 6. Lib. 3. The proofes which are taken from the illocality of the body are false The First because the consequence is of no validity from a
actuall both of these were in Christ yet properly he imputeth this onely V. ACtuall righteousnesse is eyther perfect or imperfect this is in vs that in Christ VI. PErfect actual righteousnesse of Christ consisteth in a double obedience whereof the one is called the obedience of the Law the other obedience vnto death VII THe obedience of the law which is truely and properly the effect of the person being the mediator neyther ought nor can bee called eyther a part making the person or a quality pertayning to the making of that person VIII THe places of Scripture which treat of Christes death are not to bee taken exclusiuely or oppositely but figuratiuely or Synecdochically for the last accomplishment of the whole obedience DISTINCTIONS in defence of the Formall Cause The Arguments which Bellarmine bringeth against the truth of this cause are of two sorts for first hee endeavoureth to proue by certaine reasons that our inherent righteousnesse is the formall cause of our righteousnesse Secondly he impugneth the imputation of Christs righteousnesse The first he endeauoureth to perform by 8. Testimonies Cap. 3. Lib. 2. De Iustificatione The first is in Rom. 5. Of which wee haue treated in the explication of those places which were alleadged against the true nature of the name or word The second is in Rom. 3. Answ First the Grace of God is taken in Scripture aequivocally First for the free and eternall favour of God wherby hee made vs acceptable to him selfe in his beloved Sonne and this is the Grace that maketh acceptable Secondly for the giftes by Grace whether outward or inward whether generall or particula and that in the place cited it is taken in that signification and not in this three thinges doe proue First because the Apostle excludeth the righteousnesse of the law which is of works to the end hee might establish the righteousnesse of faith the causes whereof hee reckoneth vp Secondly because what hee called freely hee expounded by grace that not onely the workes that goe before but also those that follow after faith might bee excluded Thirdly because the Apostle opposeth the very same Grace cap. 4.2.4 against Abrahams works howsoever proceeding from the renuing of the Spirite Secondly neyther in deed doth the conjoyning of those two words Freely and by Grace sith the one expoundeth the other according to the Scripturall Phrase of speaking nor doth the force of the Preposition by which is not found in the originall Text and very often in the Scripture noteth the efficient nor doth the Efficacy of Gods grace the effect whereof ought necessarily to be distinguished from the Cause nor lastly doth it because loue in Scripture is called any Grace whereas both the loue of God towards vs is a grace making acceptable and ours towardes God is a grace freely given any way infringe that interpretation The third 1. Cor. 6. To this wee haue aboue answered The fourth Titus 3. Answ First the Effect is badly confounded with the cause to witte Iustification with Regeneration and Renovation for the matter of that is the righteousnesse of Christ but of this our Inherent righteousnesse Secondly neyther doth the Apostle call Renovation Iustification sith hee expresly distinguisheth the one from the other Thirdly the Apostle sheweth not the cause but the vse of Renovation or good workes when he sayeth that being justified by the grace of God wee might bee heyres according to the hope of everlasting life The fift Heb. 11 Ans First there is a two-folde righteousnesse Imputed and Inherent by both they are called Iust or righteous but after a divers manner by that by way of Relation and perfectly before God by this Inchoatiuely Subjectiuely and vnperfectly Secondly the perfection which is ascribed vnto the faithfull in the Scripture hath a three-fold respect the first of Gods councell from everlasting Secondly of the foundation in Christ lastly eyther of comparison and opposition vnto other mēs vnrighteousnes or of the end or tearme of perfection vnto which it tendeth besides these respects there is no perfection of the faithfull in this world Thirdly the nearest cause in deede of a righteous worke is inherent righteousnesse but the chiefe and principall cause is the Spirit of Christ imputing his righteousnes to vs and by the power of that imputed righteousnesse working this inherent righteousnesse in vs. The Sixt Rom. 8. 1. Cor. 15. Ans first our Conformity with the Image of Christ whereof mention is made in the Scripture is threefold the one vnto the image of glory being opposite to that which is vnto the image of Christs afflictions And of this the Apostle treateth in the cited places The second vnto the image of Christs obedience which in deede in this world we performe vnperfectly but Christ applyeth the same to vs as perfectly performed for vs. The third is of the death buriall and resurrection of Christ Secondly of Christs righteousnesse there is a double vse the one principall of satisfaction and merite the other exemplary and of document as touching satisfaction Christs righteousnesse is imputed to vs as touching example it is the rule of our inherent righteousnesse Thirdly the opposition which is made betweene the image of the first Adam and the second according to the sense of the Apostle in both places hath respect vnto the mortality and immortality the earthly and heavenly qualities of the body not properly vnto sinne and Christs imputed righteousnesse The seaventh Rom. 6. Ans The word Iustification is taken two wayes properly and improperly Properly when wee are sayde to bee justified by the cause Improperly when wee are sayde to bee justified by the effects Secondly the Apostle treateth of our Sanctification and the two parts therof the mortifying of the old man and the quickning of the new of both which partes hee giues vs an example in the death and resurrection of Christ Thirdl◠to bee justified signifieth to bee freede according to the proper phrase of the Hebrewes who comprehend the Consequent with the Antecedent The eight Rom 8. Answere First the degrees of our Salvation Adoption and Iustification are badly confounded together Secondly of Adoption there are two considerations the one according to the truth and foundation thereof in the eternall counsell of our Election the other according to the fruition and accomplishment thereof in the other life In that signification Adoption goeth before Iustification but in thi Adoption is the bound and end of Iustification Thirdly it is one thing to call Iustification Putatiue and another Imputatiue that as being false is falsely also faigned vnto vs this is no lesse true then if we our selues had it subiectiuely because of the truths sake both of Gods promise and our coniunction with Christ That the FORMAL CAVSE of our Iustification is not the Imputation of Christs righteousnesse Bellarmine proveth by ten Arguments Cap. 7. Lib. 2. de Iustificatione To the FIRST IT is false for whereas there are two sorts of testimonies some expressed and some by
the same Baptisme seeing that the definition as of his Baptisme so also of theirs is the same and both agree in all the causes After the latter manner the Minister is sayde to be the Baptizer or the cause vsing Baptisme Instituted g Mat. 28.19 Heb 5.4 because he administring Baptisme in the name of Christ doth Sacramentally and ministerially seale and conferre the matter of Baptisme Now by the name of Minister wee vnderstand him to whome the Ministery of the word is committed in his lawfull calling for these are Conjuncts To wit the office of teaching the Gospell and administting the Sacraments neyther is it lawfull for a Private man even in the cause of necessity to baptize sith there is no necessity which may compell vs to violat the orders by God prescribed k 1. Cor. 14.34 1. Tim. 2.12 Now the power and dignity of this Ecclesiasticall Ministery dependeth not vpon the quality of the Minister but vpon the power and truth of God who instituteth the same For the Sacraments are true because of the true God whose they they are saith Augustine The Matter of Baptisme is two waies wont to be considered eyther as it maketh Baptisme or as it receyveth the one hath properly the consideration of the partes the other of the subject or object The Matter that maketh Baptisme is two-fold according as there are two partes thereof the one Outward and Visible the other Inward and Spirituall that is properly called the Signe this the thing signified By the name of Signe all that is vnderstoode which is perceyved by the outward senses in the pure and lawfull administration of Baptisme whether it bee the Element or the Action or Rite answerable to Gods Institution The Elementall Signe in Baptisme is the water l Act 10.47 Eph. 5.26 not the oyle not the salt not the spettle because neyther the commandement of Christ nor the examples of the Apostles nor the judgemēt of the ancient Church admit any other substantiall matter in Baptisme besides the Element of water The Signe Ceremonlall which consisteth in the action is a dipping or sprinckling for both is noted by the word Baptisme m Ioh. 3.29 Mat. 3.16 Lue. 11.38 Mar 7.4 bur albeit the Sacramentall Rite in particular circumstances be dispensed and may suffer a moderation according to charity and necessity yet wee worthily reject Exorcismes and consecration of Water both for that they are conjoyned with superstition and especially because they defile and staine the action of Baptisme The Thing signified is twofold the one Generall the other Particular the one is already expounded in the doctrine concerning the Sacraments but the other if you respect the Essentiall signified things of baptisme may fitly bee referred to three heades The first of the bloud of Christ for the Remission of sinnes whereby it commeth to passe that neyther that n Gemina Naturall Impurity nor the fruit thereof that is actuall sins bee imputed vnto vs o Mar. 1.4 Luc. 3.3 Act. 5.8 Act z2 16 Eph. 5.25.26 The other is the Spirituall and diuine power of the same whereby wee are regenerated by the mortifying of the flesh and quickning of the Spirite for these things God requireth according to the forme of the Covenant of all those who are entred by the signe of Covenant p Rom 6 3.4 Tit. 3.5.6 The third is the most strait Vnion and Coniunction we haue with Christ wherby is wrought that wee are made partakers of his person merites and benefits q 1. Cor. 12.13 Gal. 3.27 The Matter receyving Baptisme are they all and alone who probably are reckoned in the Covenant now there are reckoned both the ripe of age who having made an entrance in the Principles of faith comming to the church professe their faith and repentance before men as also Infants who as they are partakers of the communion of the Covenant by the forme and promise added therevnto r Gen. 17.1 so are they likewise of the Communion of the signe seale of the Covenant ſ Gen. 27.12 Leu. 12.3 Adde further First that as they are partakers of Gods promises in Christ and his Church so are they also of the Sacramentall signes which were ordained for the sealing of the promises t Act. 2.38 39. Secondly that as by the power of the Spirite they haue that wholy which is signified so it were wickednesse that they should bee excluded from the partaking of the signes u Gen. 17. 1. Cor. 7.14 Thirdly that as the children of the faithfull ought to bee ingraffed into the Church and to bee discerned from the vnfaithfull so it were needefull they should be partakers of the singe of entrance and the note of differenee x Act. 2.39 Lastly both the Type of Circumcision y Anagoge in the stead whereof this reduction of the one to the other doth plainely shew that Baptisme succeeded z Col. 2.11.12 and the Actions of Christ consecrating children by his blessing and prayers to God his Father a Mat. 13.14.15 as also the examples of the Apostles baptizing whole Families doe aboundantly confirme the baptisme of these The Forme which fashioneth baptisme according to the Essence and Inward nature thereof is an Analogicall and Sacramentall Relation of the Signes and the thing signified in baptisme which Relation chiefly consisteth in signifying sealing and presenting In Signifying for by a most agreeable proportion both the water of baptisme signifieth the bloud of Christ the dipping or sprinckling the death of the old man but the conveying out of the water the life of the new man and lastly the Communion of the baptisme of the faithfull with Christ noteth their most straight vnion with him b Act. 22.16 Eph. 5.26 Tit. 3.5 6 1. Ioh. 1 7 In Sealing because both the verity of the Similitude betweene the Signe and the thing signified is confirmed and the Efficacy of the joyning of both together in the lawfull vse is sealed vp In Presenting c Praebitione or offering because God by baptisme in very deede presenteth those things to faith which are signified in baptisme not by the work done but Sacramentally partly for that hee exhibiteth those things as visible to the minds of the beleevers and partly for that he doth assure vs that That is in very deed performed in the soule which is shewed and promised by the visible Signe d Act. 2 38. Rom. 6.4 Gal. 3.27 But because of this Sacramentall agreement and relation of the Signe the thing it selfe as also of the certainety of the receyving of the thing signified the names properties of the signe and the thing signified are changed by a familiar Metony my of the holy Scripture Hence it is that baptisme is sometime sayde to bee in the Scripture the Lavar of Regeneration or the washing of the New birth and c Tit. 3.56 1. Pet. 3.21 to saue vs. The Endes of Baptisme are of two sortes
cited as that of the Councell of Carthage and of Milevitum out of Augustine For those Councels doe treate against the Pelagians who at that time denied the baptisme of children and some are suspected as that of the Tridentine Councell and the Testimonies of the Popes III. INfants ought two wayes to bee considered eyther according to common nature or the singular manner of the covenant and grace that way they are conceived in sin but this way they haue obtayned remission of sinnes by the promise In Defence of the Effects of baptisme against the same Cap. 4 and the rest that follow I. SInne dwelling in vs is by baptisme taken away by three meanes and degrees First because it is not imputed Secondlie because by little and little the body thereof is destroyed Thirdly because in death it shall vtterly bee taken away by the power of the same bloud of Christ wherewith wee are washed in Baptisme II. IT is one thing to speake of the cause of Iustification and another thing of the Instrument thereof lastly an other thing of the sealing the cause is the merite of Christ the Instrument is Faith and the sealing is Baptisme III. THe new and vncertaine devise of the Schoolemen concerning the Character or Marke which cannot bee defaced is with the same facility denyed as it is affirmed chiefly whereas neyther Scripture teacheth nor necessary reason sheweth nor authoritie of Fathers proveth any such Character Adde further that the chiefe reason why Baptisme is not iterated is not the impression of the character but Gods onely Institution OF THE LORDES Supper The Part Confirming CHAP. XIII THe other Sacrament of the christian church immediately instituted of Christ for the perpetuall vse thereof is The Lords Supper whereof though there be divers appellations both in Scriptures and with the Fathers for in the Scriptures it is called The body and bloud of the Lord The New Testament The Communion The breaking of bread The Lords Table The bread and the cup The Communicating of the body bloud of Christ a Mat. 26.28 Luc. 22.20 Act. 20.7 1. Cor. 11.25 1. Cor. 10.21 1. Cor. 10.16 which by the Fathers First it is called a gathering together The Eucharist or Thankesgiving Publâ—â—g Administration Secondly the Latâ—â—â— Offering because of collections and sacrifice for the remeÌ„brance of Christs Sacrifie yet most properly by this appellation Of the Lords Supper the thing it selfe hath most fitly beene expressed and indeed it is called The Supper with respect had both of the thing and of the time because it is a holy banquet of the soule and not of the belly instituted of the Lord and that in the Evening but the Lordes in respect both of the Author who is the Lord and of the End which is the remembrance of the Lord. Now it is defined to be A Sacrament of the New Testament instituted of Christ consisting of the Signe and the thing signified proportionable by an Analogicall Relation and action of themselues betweene themselues whereby the full growne members of Christ and his church are trayned vp and taught in the lawfull vse of the visible signes concerning the true and spirituall communication of the body and bloud of Christ vnto life eternall The Efficient Cause of the Lordes Supper ought to be considered eyther as instituting or as vsing and administring the same that is the principall cause but this is the serving or administring cause The Principall or Instituting cause is the Lord from whome it hath beene customably called the Lordes Supper to wit Christ God and man our onely Redeemer instituting the mystery of his body and bloud by the oblarion whereof hee redeemed vs b Rom. 15 18. 1 Cor. 11.23 Of this mysticall and divine Institution there are two parts Christs Deeds and his Words by the one wherof hee limitted and left an example of Administration by the other a doctrine of Institution Of Christs Deeds wherby the manner of the lawfull publicke office or administratioÌ„ is declared there are three partes according as concerning both signes which Christ receyved he orderly vsed holy and ceremoniall actions c Mat. 26.26 Mat. 14.22 Luc. 22.19 1. Cor. 11 24. The first is Blessing and Thankesgiving for the Scripture vseth those two words the one Mathew Marke vseth the other Luke and Paul both signifying the one selfe same thing to witte how Christ by prayers to God by thanksgiving and all that holy action prepared appointed and sanctified the Bread and Wine to a holy vse that they might bee a Sacrament of his Body and Bloud not by their owne nature but by divine Institution and this is that true Consecration or Sanctification of the Sacrament whereof mention is made among the Fathers The Second is The breaking of the Bread and the powring of the wine into the Cuppe which Christ vsed not onely for the cause of dividing and distributing thereof but for the representing of his death for it is an Essentiall and Sacramentall Ceremony of the Lordes Supper pertayning to the end forme thereof d Mat. 26.26 Mar. 14.22 Luc. 22.19 1. Cor. 11.24 The third is the offering and distributing of the Bread broken and the Wine powred in For Christ gaue not the same to his Disciples that they should distribute but that they should receyue that which was distributed e Mat. 26.26.27 Mar. 14.22 Luc. 22.56 because they were in that Supper not the dispensers of Gods Mysteries but the Guestes But Christ as being the Feast-maker with one labour instituted and with his owne hands dispensed the Sacrament of his Grace and withall sanctified the Ministeriall dispensation thereof And all these Actions are Sacramentall and ought diligently to be considered as farre forth as they are vsed for the signifying and sealing of Spirituall things by divine Institution To these Actions that wee may come to the second part of the Institution Christ added Words whereof some include a Commaundement some a Promise and lastly some an Explication These in Schooles haue vsually been tearmed Preceptiue the other Definitiue and Sacramentall Lastly these Expositiue The Words Preceptiue are those by which hee hath injoyned both vpon the dispensers a necessity of their administration and vpon the communicants a necessity of taking and hath prescribed vnto both a forme of both Administration by his deed whereof we haue aboue spoken and by his commaundement of Imitation ioyned therevnto e Mat. 2 6 26. 1. Cor. 11.24 Of Communicating by a double Precept by the one To take by the other To eate and to drinke The Taking is a Sacramentall Rite prescribed to him that commeth to the Lords Table whereby wee receyue with our hand the Bread and Cuppe of Thanksgiving for it cannot bee gathered eyther from the Story of the Institution of the Lordes Supper oâ— froÌ„ the fashion of Christs sitting down and his Apostles that Christ in the first Supper did put those signes into the mouth of every of the Apostles by which
a society of men called forth by an outward calling or communicating of the preaching of the word and Sacraments to the worshippe of Gods Glory i Mat. 18.17 And the Invisible Church the Society of men predestinated which are called forth by an effectuall and saving calling out of the state of corruption vnto the dignity of being adopted the children of God and are vnited vnto Christ as to their head not onely to the service and worshippe but also to the fruition of the glory of God k Luc. 1.33 Rom. 11.4 The Efficient Cause of both Churches is the one Primary the other Instrumentall or Serviceable The Primary and Principall ought 2. wayes to bee expounded according to the constitution of the church and according to the administration and ordering thereof The Cause Efficient of the Constitution of the church is God the Father the Sonne and the holy Ghost as the beginning of all good in nature and aboue nature l Rom 2.29 Of this Efficient cause or beginning in respect of the vnity of the Essence there is one and a common Operation but in respect of the distinction of the Persons there is a distinct Manner of working A Common Operation because in divine matters the cause of working is common the worke it selfe the same The Cause of Working in the constituting of the Church is the good pleasure of Gods will whereby from everlasting thee hath appointed to call forth some of Mankind to the communion of his Grace m Eph. 1.5 Tit. 2.14 But the Worke it selfe is the n Eph. 1.13 fulfilling or complement of the church which is to bee consummated with those degrees of meanes and periods of times wherewith it pleased God Of which decree and worke God the Father Sonne and holy Ghost is the common beginning but the maner of Working is distinct For the Father is the Efficient cause of the Church of the Invisible by election but of the Visible by Creation The Sonne is the Efficient cause of the Invisible by effectuall Redemption but of the visible by the common offering of the same Redemption by the preaching of the Gospell the Holy Ghost is the Efficient cause of the Invisible by saving sanctification and new creation in Christ but of the visible by outward calling whereby hee worketh more or lesse And this is the manner of the Efficient cause in the constituting of the Church Now the cause efficient neerest of the Administration and ordinance thereof is Christ God and man by a voluntary disposition and dispensation of Grace whereby God the Father made and appointed Christ the head over all to his Church which is his Body o Rom 12 5. 1. Cor. 3.11.12 Col. 1.18 And it is so not by order of nature but by the divine ordinance of saving Grace for the Church is not sayde to be a Physicall and Mathematicall but a mysticall body of Christ Wherefore also by the same benefite of divine Ordination Christ ought to bee helde and esteemed the head of his body not many heades but one for the church is neyther without head nor yet having many heades But as the condition of the head over the body doth chiefly consist in three thinges in Order Perfection and Power in Order towards the members in Perfection in it selfe in Power towardes the whole Body so Christ also in order perfection and power performeth all duties after a most excellent manner which can or ought to be performed of the best head In Order because he being true man and true God holdeth the chiefty in all things having the supreminence not onely of dignity but also of Regiment and power whence it is that the Scripture doth very often affirme him to haue Beeing before all things and to be placed aboue all things In Perfection because Christ alone is the King Prophet and High Priest having all things in himselfe from the Father which any way may be required for the perfection of the head In Power and Efficacy because hee alone inspireth vigour sense motion and spirituall life into his members and is alone knit fast vnto the body by the bond of the Spirit yeelding that whole ioyning and fastening together of the members among themselues and with God to the whole Church The Cause of the Church Instrumentall and serviceable is Generally the word of God what way soever revealed and communicated whether inwardly or outwardly or ioyntly both wayes p Heb. 4.12 Act. 2 4â— 2. Pet. 2.23 1. Tim. 3.15 Whence it is also that the Word is in Scripture called the seede of the Church and the rule measure foundation of the truth which the Church hath as it were hanged vpon a pillar and as a sure prop vpholdeth the same But Specially the Instrumentall cause of the church Invisible is faith it selfe which sith it is inward is not indeede knowne by the judgement of men but yet it marketh or noteth out the true and essentiall manner and forme of a member of the church as being the onely Instrument of that inward and effectuall calling of God But of the Church visible chiefly and Primary are the Ministers of the Gospell who for that cause are called in the Scripture Builders and Master-builders q 1. Co. 3 10. Eph. 4.12 1. Pet. 3.5 to witte instruments vsed of God and the Lord Iesus Christ for the knitting together of the Saints for the worke of his Ministery and for the common edification of the Body of Christ r Eph. 4.7 2. Cor. 4.1 Now both the calling of these Instruments and their Office according to the Calling must be expounded Their Calling I meane whereby they are holily and lawfully called to a holy publicke function in the communion of Christ and of his Church Now they are called eyther of God inwardly by the Spirite or outwardly of the Church next after God in a holy and lawfull order The first manner if it be alone maketh the calling immediate and extraordinary which God alone causeth for the singular begetting and raysing of his church such as was that of the Prophets and Apostles whome the Lord extraordinarily called and informed by a singular revelation that their authority in teaching and writing might bee plainely divine Å¿ Luc. 21.14 Act. 13.1 Act. 21 4. The latter with the former maketh a calling mediat ordinate which God together with the church causeth by Order Ecclesiasticall t 1. Tim. 5 17. Of this Order there are two Essentiall partes The Choice and Confirmation the First is whereby a holy and lawfull examination is made both of life and doctrine u Tit. 2.7 2 Tim. 2.24 1 Tim. 3.10 The other is whereby a consecration and ordination to the Ministery is first made with Imposition of hands by the Cleargie the body of the Church therevnto consenting by Signe speech or free siâ—ence x Act. 6.6 â— Tim. 4.14 2. Tim. 1.6 And this calling for that it is Ordinary is also Successiue
immortal For it hath neyther the dimentions or limitations of a body nor shal haue end of life m Ezec. 37 4.5 Mat. 10.28 1. Cor. 15.19 The Faculties of the Soule which resemble the nature of God are chiefly two Vnderstanding and Will the one expressing the Image of God in the faculty of vnderstanding al things n Col 3.10 Eccl. 17.6 the other in the liberty of willing and choosing every object o 1. Cor. 7 37. Both as well the facultie of vnderstanding as the liberty of will is two-fold the Facultie of vnderstanding the one is Passible or suffering as mans mind is of it owne nature capable of all things the other Actiue or doing which effecteth that those things which in power may bee vnderstoode by Act bee vnderstoode Liberty or freedome the one is from compulsion because man is not compelled to that which is straÌ„ge from a Free-will the other from Impediment because he is not violently letted or hindered from that which he seeketh after with a free will p 1. Co. 7.37 Rom. 8.7 Rom. 8.2 1 Wherefore the first man could will the good and refuse the evill and againe refuse the good and chuse the evill The Habites which performe those faculties are two For wisedome perfecteth the vnderstanding but righteousnesse the will Wisedome is an excellent and perfect knowledge both of the supernaturall good whereby he knoweth God and his felicity in God and of the Naturall whereby he knoweth the things created and their natures q Col 3 10. Rom. 12.2 Righteousnesse is that vprightnesse of the mind whereby perfectly that is inwardly and outwardly it obeyed Gods will according to the whole law which righteousnesse was not onely of person but of nature because the first man was created in it and vnto it as the originall and roote of mankind â—herevpon also it is called Originall r Eph. 4.24 1. Thes 5 23. Eccl. 9.29 And this is the manner of Gods Image in the Soule Now in Body man resembleth the Image of God not according to the partes or according to it selfe in respect eyther of Substance or Figure but partly in respect of the soule whose Instrument it is partly of the Person a part whereof it maketh For it doth most readily execute things both well vnderstood and holily defined in the soule and in person as it were in a most cleare glasse it also representeth the whole world being the verity and dignity of the very Creator Originall or first patterne thereof Lastly in the whole and entire person the Image of God shineth forth because of the vnion of the soule and body both in respect of the constitution of that whole man which even the faithfull themselues haue so admired that by it they acknowledged Gods Image as also in respect of his rule over all in former thinges whereof the first man receyved from God not onely the right and power but also the vse and execution Å¿ Gen â— 19. Psal 8.6 The End of that first state of Man principall and chiefe is the glory of the Creator t Architectonicus Prou. 16.4 Psal 113.5 1 Cor 10.31 but subordinate the blessednesse and felicity of the Creature u Psal 144 15. Ioh. 17.3 OF THE FIRST Estate of Man The Part Confuting DISTINCTIONS In Defence of the Verity of Gods Image according to which man was created against Bellar. Cap. 3. I. THe Grace that maketh gratefull taketh not away the naturall condition of man and his originall righteousnesse but proveth it For Man had from that Grace both the verity of Nature and the quality thereof II. THe Habite of Grace which maketh gratefull differeth from originall righteousnesse in the manner onely not in very deede or nature because that very righteousnesse wherewith the first man was indued of God was that habite of Grace for which man became gratefull and acceptable to God Against Bellarmine Cap. 4. THe Grace of God is two-fold the one whereby wee could if wee would not sinne the other whereby not onely wee could but also would not sinne The first was given to Adam but not the second and so wanted the one and receyved the other in his creation and the necessity of this special Grace and assistance in Adam doth Augustine plainely shew in his Treatise of Corruption and Grace Neyther do the Testimonies which are alleadged proue the contrary Against Bellarmine Cap. 5.6 I. A Thing is tearmed Naturall ambiguously eyther Causally which is from nature or Subiectiuely which is in Nature or lastly by propagation which is communicated with nature so also a thing is called Supernaturall which eyther our nature as touching it selfe cannot comprehend or is not capable of so is beyond or aboue the condition of nature or in which nature no way worketh but grace alone or lastly which is not propagated by naturall meane but by divine manner is communicated aboue the order of Nature Original Righteousnes is sayd to be natural partly because God hath communicated the same in Nature and with nature partly because by a naturall spreading it was to bee communicated to the posterity of Adam if hee had stoode or continued but supernaturall it can no way bee called II. THe condition of man in respect of one part whereof the place of Gen. 3. treateth taketh not away his condition in respect of the other or the whole for whole man both in body and in soule was made wholy according to the Image of God neyther doth the place of Ecclesiasticus inferre the contrary who treateth eyther of the outward ornaments of men onely or of their vertue not supernaturall but naturall as the very wordes do manifestly declare neyther doth the Parable out of Luke 10. which setteth out not the state of man after his fall but the duety of charity towardes them that are fallen and are in misery III. THe Testimonies of the Fathers which are alleadged deny not that that Integrity in Adam was naturall but testifie that grace was added to nature which indeed wee confesse and teach very gladly IIII. THe reasons which are alleadged are vaine or Idle The First because God conjoyned the matter and Forme though things most different to the naturall bond of peace and loue The Second because the corruption followed not from that Integrity wherin Man was created but from his mutable condition which with it was conjoyned The Third because there is a divers respect of Adams sinne by which hee revolted from that first Originall integrity and of our actuall sinnes The Fourth and Fift because the manner of reparation and recreation is not the same as that of the first creation For that was done in nature but this is done aboue Nature Neyther is it absurde that the name of the Sonne of God was granted to Adam in that state of Integrity as beeing hee who in that natural condition resembled the Image of God according to which hee was created OF THE SECOND Estate of MAN
inward disposition of the mind namely that we should hold both the truth of Gods worship which is expressed in the first precept the maner of that truth which is expressed in the second or they doe belong to the outward testifying of the body to wit that both in words which is in the Third and in works which is in the Fourth we should giue our selues to all exercises of godlines The good works which belong to humanity are most perfectly expressed in the six precepts of the second Table for first the foundation of them all is laid in the first precept to wit that mutuall relation of obedience duety of the inferiors towards the superiours and the superiors towards the inferiors then the chiefe and speciall kinds of humanity are reckoned vp vnto which all the rest must proportionally be referred The summe of these is not to hurt our neighbour neyther in deede nor word nor thought not in Deed eyther in respect of his person that hee must not kill or in respect of his goods that he must not steale or in respect of the Person which doth most neerely belong vnto him that he must not commit adultery Not in Word for he must beare no false witnesse against him Lastly not in mind and thought for very lust concupiscence is forbidden The Forme of good workes is a full perfect conformity in all the partes thereof with the Law of God both according to the outward shew and the inward truth c 1 Deut. 27.26 Gal 3.10 Rom. 7.14 for two thinges concur for the making of this Forme the outward goodnesse of the workes which the precepts of the Law doe outwardly shew and require and the inward holinesse of the same which the nature of the Law which is spirituall and of the Law-giver who being a spirit and a knower of the heart according to their manner doe declare necessarily presuppose and require And in respect of this double form the manner of good workes as touching themselues is most perfect but as touching vs most imperfect partly because of the reliques of sinne partly because of the continuall fight and wrastling of the old and new man in vs partly also because of the state degrees and increasings of regeneration Wherefore if there be said to be any perfection of workes while we are here That is spoken abusiuely eyther for the merite of Christ and the gratious acceptance of God or by relation vnto those who haue not as yet so proceeded in the Study or exercise of godlinesse and workes Or lastly after a humane manner according to outward discipline There is therefore no merite of good workes sith there is no proportion of equality betweene the reward and the workes sith also whatsoever works are granted for good are from another are due and are vnperfect d Rom. 7 23. 2 Cor. 3.5 Phil. 2.23 Luc 17.10 The End of good works is threefold according to the diversity of the Object to witte of God our selues and our Neighbour On Gods behalfe the supreame end is his owne glory wherevnto both the commaundement and al benefites corporall and spirituall are subordinate e Mat. 5.16 1. Cor 10.31 Phil. 1.11 On the behalfe of our selus the End is the confirmation of our election the outward testifying of our Faith and the due execution of our duty f Mat. 7.16 17. Phil. 1.11 Iac. 2.17 2. Pet. 1.10 Tit. 3 8. In our Neighbours behalfe the end is partly that the vnfaithfull by our good example might be provoked to faith and godlines partly that the faithfull might bee confirmed in godlinesse and faith g Luc. 22. â—2 Rom. 14.19 And this is the consideration of good workes generally but particularly the truth of good works must be discerned and declared chiefly and principally in two things namely in prayer and repentance whereof the one is properly exercised h Circa beneficia impetranda Circa malefiâ—ia perpetrata for good things which we would obtaine the other for evill things which we haue committed Prayer is a speciall worshippe of God whereby through Faith we craue for the Mediators sake necessary good things of God as being the fountain of all good things i Ioh. 4.24 Luc. 18.1 He. 10.22 Now we craue eyther for others that is Intercession or against others and that is Expostulation or for our selues and that is eyther Deprecation if we craue a deliverance from perils or Supplication if we desire the partaking of a new benefite k Psal 9 30. A Forme of asking or prayer wee haue in the Lords Prayer whereof there are three parts an Entrance a Narration and an Epilogue or Conclusion The Entrance contayneth the places both of will Our Father and of power which art in Heaven The Narration consisteth of 7. Petitions whereof the fowre first require Positiue Graces the three following graces Privatiue as they cal them The Graces Positiue respect eyther the Soule or the Body those which respect the soule doe eyther require the advancement of Gods glory both vniversally among all Hallowed bee thy Name and particularly in the Church Thy Kingdome come or doe expound or lay open the manner of both Thy Will be done Those which belong to the Body are Synechdochically included in that onely Petition of dâ—yly Bread The Graces Privatiue are three The Remission of sinnes Defence against the Divels Temptations deliverance from all evils Private and publicke The Epilogue contayneth causes Impulsiue and Finall the Causes Impulsiue are two The Kingdome the power The Cause Finall is onely one the Glory of God Repentance is a serious and healthfull changing of our wicked mind and will effected by the holy Ghost by the preaching of the Law and the Gospell l Ezek. 18.31 Ier. 4.1.3 Eph. 4 23 2. Cor. 7.10 Of this there are two entire parts according to the two bounds namely from which this change is made and whereunto the same tendeth which are the mortifying of the old man or the Flesh and the quickning of the new man or of the Spirite for by these true repentance is performed Mortification which is the first part of Repentance hath three properties or degrees the Acknowledgement of Sinne sorrow for sinne and God offended Lastly a Detestation an vtter avoyding of Sinne. The Acknowledgement is in the mind Sorrow in the Passion Avoyding or shunning in the action of the Will The quickning or vivification which is the latter comprehendeth three things contrary to Mortification an Acknowledgement and trust of Gods mercy in Christ Ioy springing from the same Lastly an earnest Desire or indeavour of holinesse righteousnesse and new obedience through our whole life OF GOOD WORKES The Part Confuting DISTINCTIONS That Good Workes are not simply and absolutely necessary to Salvation against Bellarmine Lib. 4. De Iusti. Cap. 7. I. THe Promise of life is sayde to bee conditionall not that the performance of the condition is proposed to be the Cause of