body And therefore is Christes body called bread if that vvve vvill beleeue our masters of Rhemes for that it is made of bread So they Rhem. in ca. 6. Joh. haue their Christ not onely of the seede of Abraham and David but also of the seede of such corne and graâ—…e as growetâ— and springeth out of the earth Neither doe wee envie them this their breaden CHRIST vvhose body is daily made by Sacerdoâ— est creator suicreatoris Qui creavi â—e sine me â—am creatur mediante me a sinnefull priest through the pronuntiation of a fevve vvordes let them châ—vv him and champe him euen as they list for vve content our selues vvith that Christ to bee our Saviour who vvas incarnate by the holâ— Ghost and not by the vvords of consecration and tooke his flesh onely of the blessed Virgin Marâ— and not of the seed of any graine Div. 3. That our Saviour Christ according vnto his humanitie is of a nature finite and circumscriptible and not present in all or in many places at one time THe church of Rome by her doctrine of the reall presence Boâ—ne of the virgin Mary doeth take away from Christ the nature of a true humane body and so overthroweth the trueth of his manhoode in that shee avoucheth that his body there really present is vncircumscribed and not contained in space or place For Aug. ep 57. Qâ—…â—…bi est non est take away a place from bodies and they shall bee no vvhere and if they bee no vvhere they bee not at all Yea vvhereas it is an vndoubted and confessed truth that both the divine humane natuâ—es of Christ with their severall properties remaine still in him distinct and vnconfounded and seeing that it is a property of the humane nature of CHRIST beeing a meere creature togither with all other creatures earthly and heauenly to bee finite and contained either vvithin the compasse of one place or within the limites and boundes of their finite nature as on the otherside it is a property of the divine nature not to be contained within the compasse of any one place but beeing infinite and incomprehensible to fill all places with maiesty and glorie and to fill many or all places belongeth to the selfe same nature which is in it selfe infinite and incomprehensible and no way to a finite and limited nature therefore the church of Rome by her doctrine of the reall presence avouching CHRISTS body to be in ten thousande places at one time vvhich is a property belonging vnto his deity is iustly condemned for renewing the heresie of Eutiches in confounding the properties of Christs nature and in taking away the truth of his humanity Div. 4. That as it is hereticall to worshippe Iudas or the Iewes so the instrumentes which they vsed as the nailes speare and crosse in renting and tormenting Christs most pretious body OVR Saviour Christ was deliuered by the determinate counsell and foreknowledge of God himselfe he being Suffred vnder Pontiâ—s Pilate most iust in punishing him who had taken vpon himselfe all our iniquities and sinnes Pilate Iudas and the Iewes yet being most vniust in working the death and condemnation of our most innocent and guiltlesse Saviour And therefore wicked was the opinion of certaine heretâ—kes called Cainâ— which worshipped Iudas and the Devill for the procuring of the death of Christ seeing they endevoured to hinder and not to further the salvation of man even as Phâ—raeus Iasons enimy thought to haue slaine him when by opening with the thrust of his weapon the place of his most dangerous and deadly impostume he was the meanes to cure him of that his malady And vvicked also is the doctrine of the church of Rome which teacheth to worship the nailes speare and crosse which were the instruments of their outragious cruelty in renting and tormenting his most pretious body and to reverence the Greeke and the Latin tongues because in them vvas written his accusation which was most false and vntrue that he did vsurpe the temporal kingdome of Iurie whereas he kept himselfe Ioh. 6. 15. 18. 36. close from the multitude when they would haue made him king and made open protestation even to Pilate that his kingdome was not of this world For that which is applied to a wicked and vngodly vse is not thereby saâ—ctified but wickedly prophaned Div. 5. That Christ suffered both in body and soule the paines that were proportionable to our sinnes Two things were requisite in our â—…aviors sufferingâ— that they Suffâ—…d might be a sufficient satisfaction for our sinnes First a proportion of the sufferinges to the greatnesse of the sinnes secondly a right to translate them vpon the parties for whom they were sustained 1 The great high proportion of the sufferings of Christ proceedeth from the excellency of his divine nature which gaue vertue and dignity to the same 2 the right to translate them vpon man proceedeth from the humâ—ne nature in which they were sustained that so they might be availeable for mans sinnes For in that man which had sinned was according to the purpose couÌ„sel of God to be redeemed not the angels therefore nor the seed of Angels but of man was to be taken that so in the very nature of man that had sinned the paines for mans sins might be endured so satisfactioÌ„ made for maÌ„s traÌ„sgâ—…ssions And therfore as Christ was to take our whole nature vpoÌ„ him that so he might be a meeâ— person Aug. cone Fâ—l ca. 13. to redeeme the whole so the mâ—anes of our redeÌ„ption being his sufferings as he was to take both body soul so he was to suffer both in body soul that so he might redeeme both body and soul especially mans soule being the pâ—…ncipall in committing the offence the body being but as it were an accessory therevnto the soul was principally to be punished in respect therof neither had it bin agreeable vnto iustice that the principall should haue wholy escaped that the accessory should haue bin extreamely punished And certainly our Saviour Christ being ready presently to enter into those his greatest paines punishments which he was to endure for mans traÌ„sgressioÌ„s testifieth of the extreame anguish of his soul saying My soulâ— is heavy vnto death and before he Mat. 26. 3â— came into his enimies haÌ„dâ— that buffered him crowned him with thornes scourged him nailed him vppon the crosse and so tormented his precious bodie hee suffered his bitter and dreadfull agonye in the garden the vvhich was so grievous and burdensome vnto him that it caused him to swette both water blood and to crie out againe and againe in that his extremity Father if it be possible let this cuppe passe from mee even this cuppe of thy wrath that I am so deepely to drinke of that so it might passe froÌ„ all the elect the which he calleth his houre that is hiâ— iudgement Mat. 27. 46. 〈◊〉 12. 27.
The Philosopher could say that nothing in this world is made by God rashly or vainely not hauing an ende wherevnto it is created and meanes to bring it to the same end For there is no wise worke-master here among men that will goe about anything but that he will first determine with himselfe concerning the end of his worke and the meanes wherby it may be brought therevnto Which of you saith our Saviour Luc. 4. 28. Christ minding to build a tower sitteth not downe before counteth the cost whether he be sufficient to performe it c. Wherfore it caÌ„not be but meere madnes yea open blasphemy to avouch that the most wise mighty creator should appoint to make many that should mâ—râ—e themselues and not to appointe the end wherevnto they should come and the meanes whereby they should be brought to the same For to say that God ordained them to life but altered his purpose vpon their alteration iâ— to robbe God of his vnchaungeable goodnes and of his wisedome and foreknowledge also to say that God disposed not of them neither this waie nor that way but left them onely at their owne disposition is to say that the ordering of the clay is in it selfe and not in the potter that fashioneth the same or to say that God meerly permitteth their eternall destruction and their sins wherby they are brought therevnto neither willing nor nilling the same neither inâ—…ning to the one nor yet to the other is to make the Lord a newter in the ordering and governing of this present world and to open a gappe to flat Epicurisme Div. 6. That God hath not committed the protection of his church to the Saintes departed out of this life THe same power that made al things is only able to sustaine Maker of heaven eaâ—th Col. 1 17. Psal 36. 6. 104. 1. all things and so it doth And therefore God is not only called the maker but also the preseruer both of man and beast The eies of all waite vpon him and hee giveth them their meate in due season he watreth the hils from aboue the earth is full of the fruit of his workes For God is not as many vnnatural parents which send their children abroad into the wide world leauing them to themselues either to sinke or to swimme nor as the Ostrich who after shee hath laid her egges in the dust cleane forsaketh them caring nothing at all what becommeth of them but hee keepeth as it were continuall watch and warde ouer all his creatures cloathing the Lillies feeding the Fowles and not suffering so much as a Mat 6 â—0 10. 29. Sparrow to fall to the ground without his will and therfore much more over his elect and chosen children guarding them with his fatherly protection and environing them with his asâ—isting power 1. Pet. 5. 7. Iob. 1. 10. as with a most strong and â—…incible wall not suffâ—ing so much as an haire of their heads to fall to the ground without his providence He rideth vpon the heavens for their helpe and vpon the Deu. 33. 26. clowdes in his glory his eies are bent vpon them continually so that they never go out of his sight Yea behold he that keepeth Israell Psal 121. 4. doth neither slumber nor sleepe the Lord himselfe is their keeper he is their defence vpon their right hand and their preserver from all evill Iob. 34. 13. Hee hath not passed over this his authority to the saintes nor ioyned any of them with himselfe in commission hee hath not made them our patrons defenders let our Rhâ—mistes say whâ—t Rhem. in c. 2 â—p 1 ad Tim Apoc c 2. they list to the contrary as Saint George for England S. Denis for Frâ—…nce S. Andrevve for Scotland The saintes whilâ—st they liued were Gods instrumentes here in this worlde for the good of his church and they served their times as it is saide of David Now they Act. 13 36. 2. Sa. 12 23. are departed hence they are not sent backe againe to be regentes over countries or to be disburlets of these the Lords earthly and temporall blessings For they rest from all such labours being alwaies before the throne of God seruing and praising him there Apoc 7. 5. 13. 14. for ever and therefore well may they contente themselues to leaue the affaires of this world to such as still liue in this world and not to haue any more portion for ever in all that is done vnder the Eccl 9. 6. sunne seeing that they haue so liberall pleÌ„tifull a portion in the things that are aboue the sunne Surely king David while he liued Psa 73 25. here in this worlde knewe no patron besides the Lord himselfe Est 14. 3. Is 6. 16. WhoÌ„e haue I in heaveÌ„ but theâ— Nor yet did Queene Ester know any other Lord helpe thou me which haue no helper besides thee For Abraham knewe theâ—… not and Israell had forgotten them Chap. 4. Div. 1. That our Saviour Christ according vnto his divine nature is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one and the same God vvith the Father THe godhead deity or the divine nature is of none but of it selfe being the originall cause and fountaine of all being and subsisting vnto all as these names Iah and In Iesuâ— Châ—ist his onely sonâ— Iehovah do also insinuate And the divine nature of our glorious God Lord Iesus Christ is the same divine nature which is in the father and he himselfe is one and the same God with the father and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of himselfe howsoever the wicked brood of the great Antichrist the grauÌ„d enemy of Christ doth charg this doctrin with wicked blasphemy Christ as God is of himselfe as God the sone is of Rhemist in Ioh. cap. 1. Campian Rat. 8. the father begotteÌ„ after an vnspeakable maner of his divine nature substaÌ„ce before al worlds And so speaketh an ancient father Christ to himselfe is God but in the reâ—…tioÌ„ to his father is the sone so begotteÌ„ of the father Div. 2. That our Saviour Christ was incarnate by the holy Ghost and tooke his humane nature only of the seede of man and not of the seede of any graine by having it transubstantiated into his bodie IF the doctrine of transubstantiation bee true as it is determined Incarnate by the holy Ghost borne of the virgin Mary Seâ—… 3. sub Iulio 3. caÌ„ 4 cap. 2. and concluded by the councel of Trent that by the consecrâ—tion of bread and wine the vvhole substaunce of breade and vvine is turned into the very substance of the body and blood of Christ And if the vvordes of the institution of this holy sacrament this is my bodie be to be vnderstoode liâ—terally really substantially then our Saviour CHRIST tooke not flesh onely of the blessed Virgin Marie but also of material bread that becomming really and substantially his very
of him as his most faithful loyal servants The which thing because the children of the church of Rome list not to performe therefore the Lord will not be their Lord not accept of them as of his servantes nor yet allow of any of their workes as good and as a part of his worship and service 4 All obedience is to be yeelded by vs to the will of god for that we haue received all froÌ„ him and therefore are most straitely bound to yeeld to him our whole service Neither ought we only to be respectiue to the Lords good wil pleasure in al our works for that he of right ought to raigne over vs â—s being our only spiritual Lord king for that he will protect defend vs impart vnto vs the commodities of his kingdome but much rather for that he hath bestowed vpoÌ„ vs already so many favors hath shewed vnto vs so great kindnes hath bound vs vnto himselfe with such a multitude of his inestimable invaluable blessings For giftes benefits testifying kindnes loue do oftentimes much prevaile even with the natural vnregenerate maÌ„ yea with the very beasts theÌ„selues that want the light of vnderstanding reason The oxâ— knoweth his owner the asse his masters crib as the law doth allow a grouÌ„d bird to the owner of the ground where the swan is permitted quietly to make her nest without disturbance to hatch and breede vp her young so doth meere kindnes cause the thankfull storke to performe the same without law without constraint But amoÌ„g all other beastes voide of reason strange and wonderfull thinges are reported of the kindnesses of dogges towardes their masters for their simple breeding and for the sorry mainetenaunce they haue received at their hands yea the setled malice of a most caÌ„kered enimy of a most spitefull sycophant who of all savage and fierce beastes is thought by the Philosopher to be the worst hath beene conquered by kindnesse and loue and the most violent pertuâ—bations of rage and sury haue beene turned into the most tender affections of pitty and mercy And therfore it is not without cause that the Apostle exhorteth saying If thine enemie Rom 12. 2â— hunger feede him if he thirst giue him drinkâ— for in so doing thou shalt heape coales of fire vpon his head Be not evercome of evill but evercome evill with good For oftentimes the streames of kindnes loue do quench the flames of malice and hatred and kindle the coales of kindnesse and loue And therefore we ought not to suffer our selues to be taken prisoners of malice or to yeelde our selues captiues to her to execute herrage but couragiouslie to encounter her and to beate backe all her assaultes and to suffer her not to enter one foote much lesse to surprize the castle of our harts and not only so but also to pursue her manfully being entred into the heartes of our enemies and by the powerfull assistaunce of kindnesse and loue to beate her out of the plaine field and to dispossesse her of her owne castles and forteâ— vvherein shee hath beene before most strongly seated For so did Elizeus and 2. King 6. 23. David and the residue of the Lordes worthies who haue most couragiously fought these spirituall battles and haue most manfully vanquished both their owne of and the Lordes enemies When the bandes of the Aramites that were sent out to apprehend the Prophet Elizeus and to bring him to their king beeing brought into danger not only to be taken prisoners themselues but also to haue had their owne liues taken from them were not only rescued out of danger by meanes of Elizeus but also kindly friendly entertayned this kindnes so far prevailed with them that albe it there was opeÌ„ war between their nation Israel yet after their returne into their own laÌ„d they never returned to vex Israell But who was ever a more malicious enemy to any maÌ„ theÌ„ was wicked Saul to innoceÌ„t David yet astone as he perceived that himselfe beeing shut vp by the providence of God into Davids haÌ„ds he was spared by him his life preserved he was so throughly moved therewith that hee did not only presently withdrawâ— his forces from his pursuite but also most earnestly praied vnto 1. Sam. 24. 20. God and that he would giue him a reward for the same Yea wheÌ„ before having given a speciall charge to all his housholde to kill David lonathan had dehorted him from the same saying Let not the king sinne against his servant against David for he hath not sinned against thee but his workes towardâ—s thee haue beene very good for he did put his life in danger and slow the Philâ—stine the Lord wrought a greaâ— salvation for all Israell thou sâ—west it and thou reioicest Wherefore wilâ— thou then sinne against innocent bloode and slay David without a cause The only mention and recitall of the which matter did so alter Saules malitious hart that he did not only recal his former edict but also confirmed the revocation thereof with a solemne oath saying as the Lord loveth he shall not die Now if kindnes receaved 1. Sam. 19. 6 from our vnderlings and from such as we haue hated and sought their destruction doth even vpon a suddaine alter our affections and compell vs to vow their good to sweare their safety how much more any pleasure beeing done vnto vs by our superiours will glad and cheere vs at the very hart and cause vs to busie all our thoughts how we may in some measure recompence and requite the same What a credite do we thinke it to be vnto vs if the prince shall but take notice of vs and call vs by our name shew vs but some countenance and favour Or if a noble man or a man of state shall steede vs in a matter of some moment howe are we ready to cast our selues after a sort downe at his feete and to make most solemne protestation saying your honours to coÌ„mande yours according to bounden duty for ever your most obedient beadesman and servant as long as life lasteth Now the king of kings and state of states hath not only vouchsafed to haue takne notice of vs to haue provided for our vse service and comfort this so glorious and bountiful world furnished with such variety of all manner of earthly blessings but also hath prepared for vs treasures of farre greater price and value in the life to come how ought we then to be astonished amazed at such kindnes that proceedeth from so high and worthy a state how ought our hearts to be euen rapt and ravished beside themselues at the least apprehension of such invaluable favours Why even Publicanâ—s and sinners loue their lovers and shew kindnes to them of whoÌ„ they receiue kindnes yea the Devill himselfe will in some sort serue them that serue him and will be at the commandemeÌ„t