b philip 2.9 10.11 But as Christ is said to be raised from the dead not in respect of his diuine nature but of his humane shall he not also he said to sit at the right hand of his father onely in respect of his humanitie No for the sitting of Christ at the right hand of the father is not a property of the nature but a state of the person of Christ doth belong vnto his office of Mediator King Priest Now the names and titles of office that is which do point out and set forth the office of Christ they are spoken of Christ in respect of both natures Christ therfore in respect he is God yet not simply and absolutely in respect of his diuine nature which he hath all one with the father but as he is God manifested in the flesh sitteth at the right hand of the father as on the contrarie the same Christ not as he is man simply but as he is man subsisting in such a person sitteth at the right hand of the father neither indeed can it agree with any creature considered apart by it selfe to sit at the right hand of the father And therefore the Apostle Heb. 1.13 saying To which of the Angels said he at any time sit thou on my right hand as if he should say to none by the sitting of Christ at the right hand of God doth conclude that he is not a meere ereature but also true God euen God manifested in the flesh And therefore the humane nature in Christ as being considered simply in it selfe as Damascen saith lib 4. cap. 3. It cannot be worshipped seeing it is a creature but only in respect it is inseparably vnited to the person of the sonne of God a Luk. 24.52 Lib. 4. Cap. 2 For saith Damascen one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substance is adored with one the same worship with his flesh by euery creature so also it is not said to sit at the right hand of the father by it self but in the person of the son of God namely for that he that is man is also God the father not being pleased to giue his glory vnto another Although indeede the same hmanitie dwelling bodily in it selfe from the Diuinitie is adorned with so many and so great gifts and gaces as cannot happen vnto any creature so that it shineth vnspeakably aboue all other creatures whether you respect the degree or the number of those gifts neither is this excellencie of the flesh of Christ to bee comprehended of the verie Angels but yet so as this glorification doth not abolish or confound the propertie of the nature of Christ neither doth the Sitting at the right hand take away all subiection whereof Iohn 14.24 My Father is greater then I And 1. Cor. 15.28 The sonne himselfe also shall bee subiect vnto him that did subdue all things vnder him not as he is God but as he is a Mediator for God is the head of Christ euen now that he is glorified 1. Cor. 11.3 But hath not Christ alwaies reigned with his Father and so likewise hath hee not alwaies Sit at the right hand of his father Hee hath reigned indeede but as God merely and barely without flesh or being arrayed with his owne glorie onely before the taking of the humanitie vpon him But afterwards in time as God cloathed with flesh after the time of his emptying or abasement was past he began to sit at the right hand of his father First to raigne in heauen and in earth So hee tooke the kingdome which hee had before hee tooke it I say in respect of manifestation as a thing is then said in the Scriptures to be done when it is manifested When did he beginne to sit at the right hand of the father Surely in right hee beganne to sit there at the first moment of the hypostaticall vnion but actually and really or as wee say de facto hee began after his suffering resurrection and ascention for so the Scripture and the Apostles Creede doe distinguish these articles that the sitting at the right hand of the father a Mark 16.19 Luk. 24.26 Ephes. 5.20 21. Heb. 1.3 1. Pet. 3.22 Apoc. 3.21 may followe the resurrection and ascending into heauen What is the place of this sitting at the right hand of the father In respect of the Diuine nature which is infinite Christ sitteth at the right hand of the father euerywhere but in respect of the humane nature which is finite hee sitteh there where hee is with his bodie i. since his ascention in heauen but not in earth Col. 3.1 Seeke the things that are aboue where Christ sitteth at the right hand of God Heb. 1· 3. Hee sitteth at the right haÌ„d of the Maiestie in highest places And Heb. 8.1 Wee haue an high Priest that sitteth at the right hand of the throne of the Maiestie in heauen For the glorious estate of Christ is one thing and a place is another thing And therefore the Apostle distinguisheth both Eph. 1.20 Hee sitteth at the right hand of God in the heauenly places For those words of sitting at the right hand of God doe signifie an estate or qualitie the other in heauenly places doe signifie a place The estate indeede alwaies doth and shall continue one the same but the place may be changed by Christ so that he shall not sit alwaies in one the same place but there where he will in heauen yea it shal also be changed For he is now in that third heauen into which he did ascend and in which hee is not held captiue but is there at libertie and by the decree of his father shall remaine there vntill the last Iudgement Act. 3.21 Whom the heauens must containe c. But at the latter day hee shall visibly descend in the clouds from heauen Mat. 24.30 but yet alwaies sitting at the right hand of his father Mat. 26.64 Yee shall see the sonne of man sitting at the right hand of the power of God Also Mat. 25.31 VVhen the sonne shall eome in the throne of his Maiestie to iudge the quick and the deade and that iudgement being finished hee shal returne againe into heauen where we shall see him sitting at the right hand of his father for euer because we shal be alwaies with him Ioh. 14.3 17.21 1 Thes. 4.17 VVhy is he said to sit rather then to stand That wee might know that hee hath solemnly taken possession of the office committed vnto him and not onely once entred vpon it but that hee doth abide therein vntill he come downe againe vnto iudgement Neither is that any thing against this that Act. 7.56 Stephen is saide to see him standing at the right hand of God For by the word Sitting not the placing or disposition of the bodie but the Maiestie of his gouernment and aâ—thoritie is signified euen as by the word Standing is ment his intercession and presence for defence and protection
importunately askt saith Augustine seeing the Lord saith Math. 24.26 But of that day and houre knoweth no man no not the Angels of heauen but my father onely and Marke addeth 13.32 nor the Sonne And Act. 1.7 It is not for you to know the times or seasons and points of times which the father hath put in his owne power And it is said that the Lords comming shal be vnlooked for like the comming of a theef in the night b Math. 24 44 1 Thess 5 2 2 Pet. 3.7 But although rhat hower is vncertaine that it cannot nor ought to be searched after by vs yet haue we proofe sufficieÌ„t that Christs day cannot be farre off by the former signes wherby we daily see many such like things so fall out by the impietie and corruption of manners which is now come to a full height c 1 Pet. 3.7 Iam. 5.8 In like sort as the buds and blossomes of trees signifie sommer to be nigh at hand d Math. 24.32 And when the corne waxeth yealow the husbandman gathereth that haruest is not farr off they are as so many criers by whose voice men are cited to appeare at the tribunall seate of Christ albeit they can know nothing of the verie yeare moneth day hower or moment because it is not reuealed in the Scriptures For as the last age of man saith Augustine that is his olde age cannot be defined in a certaine number of yeares as the rest of mans ages may as his childhood his youth his flower and vigour of age So the worlds last age cannot be determined in a certaintie of years And as we doe not call saith Chrysostome Homil. 33. in Ioh the verie last day in the yeare the end of the yeare but the last moneth as well also being the space of thirtie daies so if we call the end of so many yeare although 400. yeares and more we shall not mistake Seeing 1. Pet 4.7 it is expresly said the end of all things is at hand and Iames. 5.8 The comming of the Lord draweth neere doth not Paule make a proposition contradictorie vnto these when 2. Thess 2.3 he denieth the Lords day to be at hand No because neither are the selfesame things spoken of by them nor in the same respect and same time Paule denieth that the Lords day is nigh at hand in his age and that while he liueth against false Prophets who prefixed a certaine time not farre off then but he denieth not that the comming of the Lord draweth on or that those were the last times in respect of former ages and of the time of the Messias exhibited in that there shall not any other time follow nor shall this haue so long a continuance as was from the beginning of the world vntill the comming of Christ Last of all that day is at hand in respect of God with whom a thousand yeares are but as one day Psal 90.4 and 2. Pet. 3.8 How is the sonne Marke 13.32 said not to know of the day of iudgement Not that he knoweth it not to himselfe saith Augustine but that he knoweth it not to vs that is he maketh vs not know that is he sheweth it not vnto vs for whom it is not expedient to know it or as concerning his humane nature which in an ordinary and naturall condition knoweth nothing of this thing but what is shewed vnto it by the diuine nature or as touching the state of humilitie and in as much as being setled therein he accustomed to attribute works most commonly to the father as he saith Iohn 5.30 and 7.16 that he cannot doe any thing of himselfe and that his doctrine is not his but the fathers Why hath God hidden that last day Because he will haue vs looke for him euery day and hower to watch least that day come vpoÌ„ vs sodainly we being vnprepared and to bridle our curiosity in prying into the secrets of God Why doth the Lord deferre the last iudgment That the number of the elect may be fulfilled whom god hath foreknowne from the beginning determined to call and that those who yet remaine vncalled might be called through the gospell might be gathered to the rest that haue beene already called from the beginning of the world and are at rest partly in the heauens and partly in the earth a 2. Pet. 3.9 Reue 6.11 2 That he might proue our hope patience our calling on him for help and our faith that he might stirre vs vp to repentance 3 That he might make the wicked more and more excuseles who despise the long suffering and lenity of God and the space freely graunted them to repent Rom. 2.4 5 2 Pet. 3.8.9 Which shal be the place of the iudgment to come The Iewes appoint the valley of Iosaphat which was situate nigh to Ierusalem at the east gate of the temple and was so called of a famous victorie graunted to King Iosaphat against the Ammonites Moabites b 2 Cron. 20 26. out of Ioel. 3.2 I will gather all nations wil bring theÌ„ downe into the valley of Iehosaphat for there will I sit saith the Lord to iudge all the heathen round about But they affirme this rashly for as God would haue the time knowne to himselfe onely so will he prouide himselfe a placc also fit to iudg this companie What is the end of the last iudgment 1 In respect of meÌ„ that euery one mâ—y receiue the things which are done in his bodie according to that he hath done in this world whether it be good or euil a 2. Cor. 5.10 2 But in regard of God that he may giue a finall perpetuall â—eÌ„teÌ„ce on all maÌ„kind that his glory may appere be declared â—nto al eternity for the iustice which he shal obserue in iudgmeÌ„t 3 The fulfilling of Christs office for then will Christ deliuer his â—ingdome to god the father that is Sathan all the wicked being â—â—ed put to flight at once death it selfe destroied the elect â—ecoÌ„ciled he will deliuer theÌ„ to his father to be crouned with eterâ—al glory theÌ„ both his ciuil ecclesiastical gouernmeÌ„t also ceasing he shall appere to haue most absolutely discharged the office he receiued of his father b 1. Cor. 15.24 yet so as he may reigne with the father for euer and the father may also triumph in his sonne being conquerour 4 The freeing of the creature from the bondage of corruption c Rom. 8.20 VVhat is the vse of this doctrine 1 It serueth for instruction for it putteth vs in minde of a perpetuall Repentance and stirreth vs to prayer watchfulnesse piety iustice and to embrace sobrietie d Luk. 21.24 Tit 2.12.13 2 Pet 3.11.12 2 It comforteth the godly for that they beleeue that the troubles of this world shall haue an end and that Christ shall come againe to vanquish and take vengeance on his our enemies and to deliuer vs out of
INSTITVTIONS OF CHRISTIAN REligion framed out of Gods word and the writings of the best Diuines methodically handled by Questions and Answers fit for all such as desire to know or practise the will of God Written in Latin by WILLIAM BVCANVS Professor of Diuinitie in the Vniuersitie of LAVSANNA And published in English by ROBERT HILL Bachelor in Diuinitie and Fellow of Saint Iohns Colledge in Cambridge for the benefit of our English Nation to which is added in the end the practise of Papists against Protestant Princes PROV 16.16 How much better is it to get wisedome than gold and to get vnderstanding is more to be desired than siluer Printed at London by George Snowdon and Leonell Snowdon 1606. King Dauids Testament to his sonne Salomon ANd thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart and with a willing mind for the Lord searcheth al hearts and vnderstandeth all imaginations of thoughts If thou seeke him he will be found of thee but if thou forsake him he will cast thee off for euer 1. Chron. 28.9 TO THE RIGHT HONORABLE AND hopefull young Lords Robert Deuoreux Earle of Essex sonne in Lawe to the most Honourable Thomas Earle of Suffolke and to Sir William Cecill Knight of the Bathe Lord of Cranborne sonne and heyre to the most worthy Lord Robert Earle of Salisbury grace and Peace RIght Honorable It hath pleased God to giue vs in this Church verie many remarkeable testimonies of his mercie whether we looke to the heauens aboue vs the earth beneath vs our Princes who rule vs our Pastors who teach vs our lawes which command vs or the singular mercies which we haue receiued or the fearefull iudgements which we haue escaped Our heauen is not brasse as it was in Achabs time a 1 K. 17 1 â— our earth is not barren as it was in Pharaohs time b Gen. 41 55 our Princes are not Lions as the princes of Iudah c Zeph 3.3 our Pastors are not wolues as were the shepheards of Israell d Math 7 15 our Lawes which commaund vs are not as the Lawes of Draco and our mercies receiued are Gods mercies our iudgements escaped are mens cruelties Yet of all the testimonies of Gods loue vnto vs this is and ought to be esteemed the greatest that we are come out of Babylon know God in Christ may read the scriptures heare Gods word be partakers of the sacraments pray in a knowne tongue worship the true God and that of mortall and sinfull men we are made the immortal and righteous children of God But because wee are so blinded with the loue of this world that we see not or perceiue not this note of Gods loue therefore the Apostle Iohn setteth an Ecce vpon it and saith behold what loue the father hath giuen vs that we should be called the sons of God e 1 Ioh. 3. â— Behold we therefore not the loue of Sampson to Delila f Iudg. 14.3 for that was a wanton loue nor the loue of Iaakob to Rahel g Gen 29.17 for that was a carnall loue nor the loue of Dauid to Ionathan h 1 Sam 18.3 for that was an humane loue but the loue of God to man the Creator to his Creature a good father to a multitude of prodigall and rebellious children Hee loued vs in our creation for he made vs men but more in our redemption for he mad vs saints he created vs with a word of his mouth he redeemed vs by the bloud of his sonne he created vs wheÌ„ we were nothing hee redeemed vs when we were worse then nothing he created vs to liue before him on earth he redeemed vs to liue with him in heauen He created vs and so did he others he redeemed vs but did not redeeme others He hath not dealt so with euery nation neither haue the heathen knowledge of his lawes i Psal 147 â—â— If there were in vs eyther Nobility of birth or comelines of beautie or correspondence of vertue or aboundance of riches our God might loue like vs for these as men doe affect and follow vs for these But since by discent we are Cananites k, EZ 16.3 by deformitie polluted in our owne bloud l. v. 6 by sin there is none that doth good no not one m Rom. 3 12 that our pouerty is such that we are poore naked and miserable creatures n Reuel 3 1â— it is not our old birth but the new birth not our owne beautie but Gods bountie not our vertue but Gods grace not our goods but Gods goodnes by which we become Gods children If I were Right honorable as profound as Paule as eloquent as Apollos as deuout as Dauid and as zealous as the Prophet Elias was I could neither expresse the quantity of this loue it is so great nor the quality of this loue it is of such efficacy By this fauor of God we of seruants become sons o Gal. 4.4 of enemies frinds p Rom. 5.10 of diuorced espoused q Hos 2 20 of prophan priests r Reuel 1.6 of captiues kings Å¿ Reuel 5.8 of Cananites Israelites t Acts. 11.26 of heathens christians of inheritors of hell heires nay felow heires with Iesus Christ u Rom. 8 17. By this fauor we enioy the forgiuenes of sins peace of conscience ioy in the holy ghost protection of angels the communion of saints audience in praying acceptance in obeying security in life comfort in death and eternal glory after we be dead By this fauor we are written in Gods book receiue a new name incorporated into Christs body clothed with Christs righteousnes indued with Christs spirit and one day shall be partakers of his glory But as Augustine was swallowed vp by the admiration of Gods Maiesty so am I with the consideration of this mercy I say of this mercy which is giuen vs by the father purchased by the son assured by the holy ghost offered in the word sealed in the sacraments apprehended by faith tried by tribulation and though not deserued by vs yet reserued for vs in the highest heauens Is God our father behold our dignity are we his children learne we our duty The consideration of this dignity made Theodosius to thanke God more that he was a christiaÌ„ then a King Moses to refuse the crowne of Aegypt x Heb. 11.24 Dauid to desire the place of gods doorekeeper y Psal 84.10 and Paul to make a base account of all things in this world z Philip. 3.9 The consideration of this duty made Abell to sacrifice his sheep a Gen. 4.4 b Gen 26. Abraham to sacrifice his son and the Romans to sacrifice theÌ„selues c Rom 12.1 Ioseph to flie adultery d Gen 39.9 the three children to flie idolatry e Dan 3 16 Nehemiah to fly tyranny f Neh 5 15 and all Gods children to abandon impietie
the persons as Ioh. 4.24 God is a spirit where God is taken for the whole essence of the Deitie as is also the name Iehouah Or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 personally when there is ioyned vnto the name of God the name of the person as God the Father God the Sonne God the holy Ghost Or when the Father is opposed to the Sonne who is very God and the second Person in the Trinitie as Rom. 7.25 I thanke God by Iesus Christ So Rom. 8.3 the Father is called God the word Father being vsed personally because the Person sending is opposed to the Person sen◠Improperly when it is attributed to Angels or men and truly either in regard of their office e Exod. 22.28 Psal 82.6 or else in respect of the reuealing of the wil of God and of their reuerence f Exod. 7.2 falsly either by error or else by vsurpation and custome as 1. Cor. 8.5 or else by worshipping them 2. Cor. 4.4 Phil. 3.19 Be there any parts or kinds of God None at all because he is a most simple essence which doth admit no composition or diuision and simply and in euery respect of vnitie one and in act most infinite Are there any causes of God Not any for he is the cause of all causes Is there any accident in God No in regard of God himselfe for whatsoeuer is in God is his essence Seeing the essence of God is most simple in what respect do power goodnesse iustice wisedome mercie differ in God Not in essence for all these attributes in essence are but one very thing indeed but in our weake capacitie and manner of knowing in regard of vs and by the effects in respect of the creatures How many sorts are there of Gods attributes Two the first whereof is incommunicable so that there appeareth not the least impression therof in any of his creatures This kind we may call Absolute such is his simplicitie and which depend vpon it his immutabilitie eternitie and immensitie The second sort is some way communicable which you may call fitly a relatiue propertie in that it hath relation to the creatures such are his power wisedome will goodnesse iustice and mercie Be there any effects of God There be infinite effects of his grace iustice power and mercie How are the Gentiles said to be without God Ephes 2.12 seeing they adored so many gods Because none of their gods was the true God But yet they acknowledged God the Creator of heauen and earth I answer out of Hilarie in his third booke of the Trinitie Not the name of God but euen God himselfe was altogether vnknowne vnto them because no man knoweth God but such as confesse the Father and the Sonne But do you not by this make both Iewes and Turks Atheists There are many kinds of Atheists First such as acknowledge no diuinitie secondly such as worship fained gods in stead of the true God thirdly such as do indeed acknowledge the true God yet not as he is but as they fancie him to be Such are the present Iewes and Turkes who denie both the Father and the Sonne as also all Antitrinitarian Hereticks who denie the Trinitie of Persons in one essence and they also who say the Sonne is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the same essence with the Father And surely they who challenge to themselues the name of the Catholike Church may be ranked in this order who professing in name one onely God the Father the Sonne and holy Ghost and Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man yet set downe such grounds which being granted the true God is transformed into such an Idoll as neuer was is or shall be found and withal the humanitie of Christ must needs vanish into a ghost What vse make you of the knowledge of God Surely this that he alone may be rightly worshipped to which purpose man was created and that we being guided by this knowledge may pray for to him and acknowledge that from him we haue euery good thing What things are repugnant to the doctrine concerning God Atheisme Epicurisme the mad worshipping of Idols the Gentiles making of many gods the heresie of Maniche making two beginnings one good another euill blasphemies against God false opinions concerning God as that of the Anthropomorphites who make God like vnto a man all doubting of God c. Of the Trinitie How many Persons be there in that one Essence of God THree and those both in number and in very deed distinguished the Father Sonne and the holy Ghost which haue their subsisting in one diuine essence whereupon it comes to passe that there be not many Gods but one God and the same eternall infinit and omnipotent who is named Iehouah in the Scriptures and is said to be most simple by reason of essence and three by reason of Persons By what testimonies of Scripture do you proue the Trinitie Genes 1.1 God or Elohim created the heauen and the earth In which place the verbe being of the singular number doth signifie the most simple essence of God and the substantiue Elohim being the plurall number doth note out the three Persons Also in the creation of man God as it were taking counsell with his eternall wisdome that is the Sonne and the holy Ghost saith thus vers 26. Let vs make man after our image Where he saith Let vs make because of the number of the persons and after our image because of the vnitie of the essence Gen. 19.24 The Lord rained from the Lord brimstone and fire vpon Sodome and Gomorrha in which place the person sending the raine and the person from whome it was sent that is the Sonne is distinguished from the Father Haue you any more pregnant proofes out of the new Testament 1. In the baptisme of Christ Math. 3.16 and Ioh. 1.32 the voice of the Father is heard from heauen This is my beloued Sonne in the same place there stands the Sonne by the riuer Iordan the holy Ghost descends in the forme of a Doue and sits on Christ 2. Againe in the transfiguration there is the Sonne and the voice of God the Father is heard from heauen Mat. 17.5 and Christ is shadowed with a cloud which doth signifie the holy Ghost And further Mat. 28.19 Baptize all nations in the name of the Father of the Sonne and of the holy Ghost he saith not in names but in the name to shew the vnitie of the three Persons 1. Ioh. 5.7 Gal. 4.6 2. Cor. 13.13 The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with you all Seeing the Scripture doth not vse the name of the Trinitie doth the Church well to reteine the same Yea no doubt for the thing it selfe is found in the Scriptures two manner of wayes 1. According to the letter 2. According to the sense Now sith that the sense of it and the very thing it selfe is found in
respectiuely or by relation as one man may both be and be called a father and a sonne But it is reall yet altogether incomprehensible because each person hath his own peculiar definition or his essentiall and incommunicable proprietie and differs from another not in essence but in the manner of subsisting What is the outward difference It is taken from the workes of God that be without as that the Father sends the Sonne the Son is sent as the Redeemer the holy Ghost is the sanctifier As in the Creed the Father is distinguished from the Son by the worke of creation the Sonne by his incarnation the holy Ghost from them both by the worke of sanctification and regeneration as where he appeared like a Doue Mat. 3. and in clouen tongues Act. 2. although all these things be effected by one and the selfe same God As we vse to say the workes of the Trinitie without are indiuisible therefore here let vs remember the saying of Gregorie Nazianzene I cannot imagine one but presently I am compassed about on euery side with the brightnesse of three neither can I distinguish three but foorthwith I am brought againe to one Further in the persons of the Deitie there is an order but there is none inequalitie there is a distinction but no diuersitie What things be contrarie to this doctrine 1. The heresie of Sabellius who taught there was only one person of the Godhead but sometimes in one respect sometimes in another one while called the Father another while called the Sonne 2. Of Samosatenus who taught that the Sonne did no more subsist in God than wisedome iustice and goodnesse 3. Of Arrius who denyed that the Sonne was begotten of the essence of the Father that he was coeternall coequall and according to his person of the same substance with the Father 4. Of Seruetus who affirmed that the word Person is no otherwise to be taken then as in Comedies the name of person is vsed for the habite and the distinction of the office 5. Of the Tritheitarites who do transforme the three persons into three distinct and seuerall essences they denie the Son of God according to his essence to be of the same substance with the Father and the Sonne to be God of himselfe 6. The blindnesse of the Iewes who do affirme an essence altogether without distinction Here must we insert certaine obiections of one Gentilis an Hereticke burnt at Geneua Ob. 1. If there be diuers Iehouahs there must be diuers essences but Gen. 19.24 the first is true for Iehouah did raine fire from Iehouah that is the Sonne from the Father therefore the Sonne is a distinct essence from the Father Ans It is an Hebrew phrase signifying that God did miraculously raine fire of himselfe from heauen Againe the word Iehouah is taken sometimes personally it is therefore a distinction in the Persons not in essence Ob. 2. There is one life of the Father and another of the Son Ioh. 5.26 therefore another essence Ans First that place is to be vnderstood of a power communicated to Christ as he was Mediator Secondly although the Son be from the Father in respect of the origination of his person yet is he of himselfe if he be absolutely considered and therefore hath the same life with the Father Ob. 3. They who haue distinct operations haue distinct essences but the actions of the Trinitie are distinct ergo Ans The proposition is true if it be vnderstood of naturall and externall actions but if of internall and personall actions it is not true for these do not take away the vnitie of essence since that the same essence in number is wholly in euery person Ob. 4. Each Person hath not one and the same power for the Father can beget the Sonne the Son cannot beget ergo they haue not the same essence Ans They haue all one naturall power but not personall as there is one nature but not one person Ob. 5. The essence of the Father is communicated to the Son by generation therefore there is one essence in the Father another in the Sonne because there is one essence begetting and another begotten Answ We must distinguish betwixt generation and communication for the person begets and is begotten but the essence neither begetteth nor is begotten but communicated Ob. 6. If the Father and Sonne haue one essence it must follow that the Father was incarnate which is absurd ergo Ans The essence of God absolutely considered was not incarnate but the second person and although the person of the Sonne include the whole essence of God yet for the proper manner of subsisting it is distinguished from the person of the Father Ob. 7. If the Father and Sonne haue one essence the Sonne should be Mediator to himselfe Ans The Sonne is properly Mediator betwixt vs and his Father not absolutely betwixt vs and the diuine essence And the office of Mediator dependeth vpon the most free ordination of God The second common Place concerning Christ What doth this word Christ signifie IT signifieth Annointed being deriued of a Greeke word that signifieth commonly to annoint as Esa 45.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord said to king Cyrus his christ that is his annointed But in way of excellencie it is ascribed to the Sauiour of the world who is called in Hebrew Messias a Ioh. 1.14 because he was annointed with the oyle of gladnesse aboue his fellowes as we reade in Psalm 45.8 And indeed he is that King that onely Priest and Prophet which was promised vnto mankind b Psal 2.6 110.4 Esa 61.1 Doth this name Christ signifie his nature or his person His person subsisting in both his natures and not this or that nature alone for it is a name concrete as the Grammarians speake and not abstract What do you call a word Concrete and what an Abstract This word Concrete in the discourse of Christ is said to be that which signifieth the nature together with the subiect and doth comprehend in his signification both the thing and the subiect wherein the thing is that is to say it doth designe the person of Christ as he is the Sonne of God because the Sonne of God doth not simply signifie the nature of God but the person of the Sonne of God so the sonne of man when it is spoken of Christ signifieth the Person and not his humanitie simply But this name Abstract is a word that signifieth the nature simply as the Diuinitie of Christ the humanitie of Christ How many things are especially necessarie to know Christ and which be they Two his person and his office What is Christ He is the onely begotten Sonne of God a Joh. 1.14 who of his meere loue towards mankind b Tit. 3.4.5 did create vnto himselfe of the seed c Heb. 2.16 of the Virgin Marie d Luk. 1.31 being sanctified by the holy Ghost e Luk. 1.35 and by creating did assume
comforter from the Father And vnto him is attributed a voice k Act. 13.2 and his good pleasure l Act. 15.28 and free will m 2. Cor. 10.11 and a peculiar appearing in a bodily forme n Cap. 2.3 all which be the properties of a person truly subsisting And Ioh. 5.7 There be three which beare witnesse in heauen the Father the Word and the holy Ghost and these three are one What then is the holy Ghost He is the third Person of the Trinitie eternall coessentiall to the Father and proceeding from them both ioyntly and inseperably together with the Father and the Sonne the Creator and Conseruator of all things who is sent into the hearts of the elect to sanctifie them together with the Father and the Sonne equally to be worshipped As for his sending foorth it is in operation not in essence the which being vnmeasurable in that it is true God changeth not place neither is in a place but euery where as God Ga. 4.6 Proue that the holy Ghost proceedeth from the Father Ioh. 15.26 He that proceedeth from the Father and Mat. 10.20 It is not ye that speake but the spirit of your Father that speaketh in you Proue that the holy Ghost proceedeth from the Sonne Ioh. 14.26 and 15.26 he is said not onely to be sent and to be giuen of the Father but also of the Son and Ioh. 16.14 to receiue all things from Christ He shall receiue of me and declare all things vnto you Rom. 8.9 and Gal. 4.6 He is called the Spirit of the Son Moreouer Augustine saith that Christ gaue the holy Ghost by breathing him into them that he might shew that he proceedes euen from him a Joh. 20.22 Ob. 1. Christ saith that he proceedes from the Father therefore not from the Sonne Ans Christ doth not say that he proceedes onely from the Father therefore this proues nothing Ob. 2. If the holy Ghost be one he must haue but one beginning and so proceed from the Father alone Ans It followeth not seeing that breathing of the Father and the Sonne by which the holy Ghost proceedeth from the Father and the Sonne is onely one What then be the proprieties whereby the Persons are really distinguished amongst themselues Not to be begotten or the Paternitie or fatherhood is the incommunicable proprietie of the first Person of the Trinitie whereby it comes to passe that the Father is of no other but of himselfe not made not begotten but from all eternitie begetting the Sonne Now â—o be begotten or generation or the sonneship is that whereby the Sonne doth receiue and hath in himselfe all and his whole essence from the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Proceeding flowing or comming from being likewise taken passiuely whereby the holy Ghost from all eternitie doth receiue that self same and whole essence from the Father and the Son and hath it whole in himselfe Therefore the holy Ghost is said to proceed from the Father and the Sonne not when he is sent or powred foorth vpon the house of a Zach. 12.10 Dauid but in respect of his essence which from all eternitie he receiued communicated vnto him of the Father and the Sonne Is there then a difference betweene generation and proceeding There is but I saith August know it not neither am I able nor sufficient to distinguish them because that as generation so proceeding is altogether vnspeakable Yet this difference may be yeelded that as the same Augustine saith whatsoeuer is begotten doth also proceed but not of the contrarie whatsoeuer doth proceed is also begotten These proprieties by what other names are they called They are called the workes of the Trinitie within because they be effected within the very essence without all respect to creatures after an incomprehensible manner They are also called workes diuided or distinct and incommunicable For to be a Father agreeth onely to the Father to be a Sonne onely to the Sonne Proceeding onely to the holy Ghost What call you the workes of the Diuinitie without Which in respect of the creatures are done of the whole Trinitie or which the three persons ioyntly together effect in the works of creation and redemption And they are said to be vndiuided because they be common to the three Persons whence comes this rule The workes of the Trinitie without are vndiuided Gen. 1.26 Let vs make man after our owne image And Ioh. 5.17.19 What things the Father doth the same things in like manner the Sonne doth also but yet so as there is kept the proprietie of the Persons the order of doing and the difference b 1. Cor. 15.57 Rom. 11.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the worke of incarnation being taken actiuely is a worke of the whole Trinitie in regard of the * accomplishing of it if you consider the effect although onely the Sonne be incarnate What names are giuen to the holy Ghost in the Scriptures He is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comforter that is the Aduocate c Ioh. 14.16 15.26 16.7 not of Redemption nor of Mediation or of Reconciliation betweene God and men for Christ alone in this respect is Mediator but of comfort namely teaching vs to pray comforting the afflicted teaching the truth begetting those vnutterable gronings of which Paul speaketh Rom. 8.25.26 He is called the Spirit of truth a Joh. 14.26 because he teacheth the truth effectually Also the spirit of adoption b Gal. 4.6 because he sealeth vp the adoption of the sonnes of God in our hearts Also the Spirit of sanctification or the holy Ghost c Rom. 8.15 not so much in regard of his essence as for his effects d Rom. 1.4 What be the effects of the holy Ghost 1. In generall to quicken to sustaine to rule to gouerne in speciall to giue testimonie vnto Christ e Iohn 15.26 2. To leade the elect into all truth to regenerate f Iohn 16.13 the minds of the faithfull Tit. 3.4 He hath saued vs by the washing of the new birth and by the renewing of the holy Ghost which he worketh whilest that he illuminateth our minds with the true knowledge of Christ createth in vs faith in Christ by the hearing of the Gospell and by faith bringeth forth in vs newnes of life incorporateth vs into Christ g Eph. 3.5.16 and applieth Christ and the offices and treasures of Christ vnto vs. Also to seale vp vnto vs the promises of God Ephes 1.13 He is called the Seale the earnest of our saluation and the earnest of our inheritance 2. Cor. 1.22 because by his testimonie he doth establish confirme and seale vp in our hearts the assurance of our inheritance to come What â—e the Epithets which are ascribed to the same holy Ghost in the Scriptures 1. He is called the finger of God Luke 11.20 If I by the finger of God cast out diuels by whom do your children cast them out because
denying the holy Scriptures to be indited by the holy Ghost and of others reiecting certaine writings of holy Scripture 4 The errour of the Papists which is manifold for they holde that the authoritie and certaintie of Scripture dependeth vpon the determination of the Church that the Scripture is not authenticall but by the authoritie of the Church and that it is not manifest that the Scriptures proceede from God but by the testimonie of the Church which error is most absurd For if truth be subiect to the pleasure and iudgement of men the consciences are made doubtful of their saluation and the same errour is confuted by the testimonie of the Apostle Ephes 2.20 where the Apostle affirmeth that the Church leaneth vpon the foundation of the Apostles and Prophets which foundation he cals not the very persons of the Apostles but their doctrine For although the Church should by her iudgement approue the scripture yet doth she not make of that which is vncertaine and doubtfull certaine and authentical but doth by her iudgment subscribe to the truth of God and doth embrace it as proceeding from God Moreouer they account the Apocrypha bookes for Canonicall They prattle that the Scripture is imperfect and obscure that the reading of the Scriptures is hurtful to the Church that it is the matter of contention that matters of controuersie cannot be decided by Scripture alone that it hath a nose of waxe They affirme that power to interprete and giue the sense of Scriptures belongs to the Bishop of Rome They match the writings of Fathers Bishops and Counsels with the Scripture They take away from the common people the writings of their fathers last will and testament and post them ouer to dumbe idols as to lay-mens bookes cleane contrary to the commaundement of Christ Ioh. 5.39 Search the Scriptures Lastly they account the old Latine translation as authenticall The fifth common Place of Creation What is the signification of this word to Create in the Scriptures IT is peculiar because the reason of man knoweth not how any thing should be created of nothing For Dauid Kimchi affirmeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this word to create most properly is affirmed for euery thing which is brought from no being to a being as Gen. 1.1 But secundarily and yet properly it signifieth to bring a forme created of nothing to a matter preexisting without alteration a Gen. 1.21.27 Whereupon Damascene saith lib. 2. cap. 5. that God made all things of nothing some things indeed immedidiatly but other some by meanes which is a part of diuine omnipotence Therefore the word to create is attributed to God alone in the Scriptures either in the workes of creation or else by a borrowed speech in things that be of no lesse vertue and power then the very worke of creation b Esa 41.20 Ier. 31.22 Psal 51.12 For this cause these words differ to beget to create to make For to beget is to bring forth something of his owne substance like vnto it selfe according to the essence but to create is to make something of nothing diuerse from the substance of the Creator And this word to make is applied to those things which be made of some matter but yet it is restrained by the circumstance of the text to the propertie of creation c Gen. 1.25.31 Rom. 1.20 What is Creation It is an external and indiuisible worke of Iehouah Elohim alone that is of the Father Sonne and holy Ghost whereby by his word power and commandement alone he hath created all things out of himselfe that is the substance of all things being seuered from his owne Essence to the end that his infinite wisedome goodnesse and power might be made manifest d Act. 17.24 Rom. 1.20 Proue it by some testimonies 1 The very historie of the creation as it is set downe by Moses Gen. 1. is a most ample witnesse of it 2. Psal 33.6 By the word of the Lord were the heauens created and by the spirit of his mouth all the power and hoast of them And in the same Psalme vers 9. He spake and they were made he commanded and they were all created Againe Psal 19.1 The heauens declare the glorie of God and the firmament soundeth foorth or celebrateth the work of his hands Mal. 2.10 Hath not one God created vs Iob. 9.8 Who alone doth stretch out the heauens 1. Cor. 8.6 We haue but one God the Father of whom are all things Why is the creation ascribed in the Creed to the Father alone Not that the Sonne and the holy Ghost shold be excluded from the effect and praise of that worke who in that same worke manifestly not as instruments but as efficients equally and inseparably wrought together a Iob 1 3. Col. 1.16 Gen. 1.1.2 but by way of excellencie that the decree of this worke and first beginning of it might be giuen to the Father because the Father is the fountaine and beginning not temporall but originall of the whole Deitie by whom all things were made Further that there might appeare in the Church some externall difference whereby the Father might be distinguished from the Sonne and the holy Ghost for as Basill saith in his booke intreating of the holy Ghost cap. 16. The Father is the first principall cause of those things that be made the Sonne the instrumentall cause the holy Ghost the perfecting cause What was the mouing or impellent cause of the creation of all things The infinite goodnesse of God ioyned with infinite wisedome which it pleased him to communicate and by communicating to reueale it because a good thing is apt to communicate it selfe And when did God begin to create In the very beginning of all things and in the vety beginning of time that is then when the things which now be began to be For though all things in the world were made in the Sonne b Col. 1.16 yet in this place this word beginning signifieth not the Sonne but some certaine beginning of time as also Ioh. 1.1 But whereof and whence were all things made and produced Of Nothing this word being vnderstood negatiuely that is of no other matter that was before For this word Of in this place signifieth not the materiall cause whereof any thing is made but the order As if a man should say When as there was nothing before after that there was any thing it was made or else it signifieth the habitude or disposition of the materiall cause which is simply denyed How proue you that 1. Because there was nothing from eternitie excepting and besides God himselfe and whatsoeuer there is it is either the Creator or else the creature but things were not created out of the substance of God for then they should be God or gods whâ—ch is very absurd therefore they were made of nothing 2. God is almightie and therefore doth not stand in need of some matter going before For this cause Psal 33.9
158.5 He spake and they were made he commanded and they were created that is God but spake the word or commaunded and the things which were not before now haue their being And that God created all things the Apostle sheweth Heb. 11.3 of things which did not appeare that is of no matter that appeared before Also this particle of nothing is thus described 1. Machab. 7.28 Behold the heauen and the earth and vnderstand that God made them of nothing where the Greeke Interpreter reades it thus that he made them of things which had no being And so Paule speaketh Rom. 4.17 He calleth those things which are not as though they were and Prou. 8.24 When the deepes were nothing I was begotten saith Wisedome 3. When as it was Moses his purpose to describe the first originall of all things And the beginning of things is the bringing of them from no being to a being it followeth that all things were created of nothing or of those things which were not What can the creation of the world be proued certainely by humane reasons The eternitie of the world may clearely be confuted because that if the world should want both beginning and ending the world should be euen God himselfe then there should be many things infinite in act all the parts of the world should be eternall and immutable For as Damascene saith Whatsoeuer is created is mutable and that onely which is vncreated is immutable A man may also know euen by the testimonie of nature it selfe that the world had a beginning But yet by faith alone we do certainely know that the world was made of nothing Heb. 11.3 or that it was so made in sixe dayes as it was as also by the same we know that one day it shall haue an end Therefore Moses doth not vse philosophicall demonstrations but simply reporteth the matter as he had receiued it by the faithfull tradition of the Fathers but especially by the instinction of the holy Ghost Now what was created 1. The heauen and the earth in which two as in a generall proposition Moses doth comprehend all things both visible and inuisible a Col. 1.16 because b Gen. 1.1 these two be the first and most principall parts of the whole world For first vnder the name of heauen he vnderstandeth all that space which is betweene the earth and the circle of the Moone which naturall Philosophers call the region of the elements As Gen. 7.17 The windowes of heauen were opened that is of the ayre and hereupon we reade the foules of heauen c Gen. 1.30 6.7 2. All those celestiall spheres together with their starres both fixed and wandring which make that firmament which the Philosophers call the skie or celestiall region being the distance from the Moone to the skie or the new sphere inuented by Astrologers 3. The place of the Blessed or Paradise or that heauen into which Christ ascended and by a Metonymie also the Angels themselues All these three heauens the Apostle comprehendeth 2. Cor. 12.2 when he saith that he was taken vp into the third heauen that is into the place of the Blessed which place is aboue all those heauens which we see In which God is said to haue prepared his throne for himselfe and in way of excellencie to haue his dwelling and which is called the seate of God Psal 103.9 And is called of Deuines * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olympus as it were altogether shining and * Empyreū fierie in regard of the qualitie because it is altogether light and shining Which heauen it selfe God did also create of nothing as the Apostle teacheth Heb. 11.10 of which citie the maker and framer is God Now vnder the name of the earth he vnderstandeth the Earth the waters and all those things which are contained in them Whereupon Aristotle thus defineth the world by the parts of it lib. de mundo The world is a frame consisting of heauen and of earth and of the natures which are cōprehended in them And then by causes The world is called this order of the whole the frame preserued of God by God How was the creation of the world brought to passe 1. By bringing foorth of the matter or of the seminarie of the whole world made of nothing the first day which is properly called Creation 2. By giuing a forme vnto the same and all this was done by the very commandement of God in a moment of time For he did but say a Gen. 1.3.6.9 Be there or Let there be this or that and as soone as he had spoken this or that was made What kind of matter was that which God brought foorth of nothing in the beginning 1. It was in regard of substance partly earthie partly watrie and partly slimie which is expressed by the name of Earth and Slime and Waters 2. In regard of the quantitie it was exceeding great and as it were a Chaos without a bottome For it was a rude vnformed and indigested heape in respect of the formes after following or as Moses calleth it Tohu and Bohu that is emptie and voide rawe and impolished which the seuentie Greeke Interpreters of the old Testament call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Philosophers called Chaos 3. In regard of the qualitie it was darke and obscure that is void of all light vertue and efficacie ouer which houered not any wind or ayre which as yet were not made but the spirit of the Lord of the which the Angell speaketh to Marie Luk. 1.35 euen like vnto an henne when she sitteth vpon her egges and sustained all that whole masse and cherished it and prepared it to receiue all formes out of which the visible heauens and all the elements were produced and framed by the power of the word of God But those things which are not seene were made immediatly of nothing out of which also the light was brought the first day as the Apostle speaketh God who commaunded the light to shine out of darknesse 2. Cor. 4.6 But what was the information or framing of the world That whereby God fitted a fit and conuenient forme for that matter which was made of nothing by means of which the world did truly and indeed begin to be and to be called the world By what meanes did God giue that matter a forme By distinguishing and adorning of it By distinguishing when as God separated the light from the darknesse whereupon came the making and course of the day by the presence of that light and of the night by the absence of that light And the first naturall day was the space of foure and twentie houres or a night and a day consisting of a day artificiall and a night and tooke his beginning from the euening or the night going before Whereas the artificial day beginneth at Sunne rising vnto Sunne setting Now that light seemeth to haue
compassed me and the griefes of the graue caught mee when I found trouble and sorrow 4 According to some mens interpretation it signifieth the generall state and condition of the dead whether the good estate of the aged or the euill of the wicked 5 In others iudgement it signifieth the extreemest degree of humiliation What signifieth the word Descending 1 It properly signifieth a motion from a high place to a lower 2 By a tropicall speech it signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the descending of Christ or the last degree of his humiliation â—s Ephes 4.10 He that descended that is he that made himselfe base and of no reputation and taking vpon himselfe the forme of a seruant subiected himselfe to the miserable condition of this earthly life he is euen the same that ascended aboue all heauens What therfore is the meaning of this article He descended into hell It is diuers accordingly as the simple words are taken in diuers significations What is the first The first interpretation is of them that thinke these words are added for better explanation sake against the heresie of the Valentinians and that no other thing is heereby meant then that Christ was truly dead and laid in his graue as other men who haue beene dead and buried VVhat thinke you of this exposition That it is too sleight and trifling because it is not likely that the buriall of Christ being declared in plaine words should be deliuered in a more obscure forme of speech neither doth such a repâ—tition of the same thing befit such a briefe and compendious rehearsall of the chiefe heads of our faith What is the second It is Hieromes and the Papists who thinke that Christs soule being separated from the bodie came to a certaine place which they call Limbus patrum to wit the vpper part or an vpper roome as it were of hell in which there are no punishments but onely a depriuation of a better and more perfect good In which place they say the Spirits of the faithfull fathers did remaine before Christs incarnation from whence afterwards the soule of Christ comming thither in deed did bring them with himselfe into heauen Which thing they go about to confirme out of Mathew 27.52 Many besides of the Saints rose againe either with Christ or after him and 1. Pet. 3.19 By which also he went and preached vnto the spirits which are in prison and 4.6 for vnto this purpose also was the Gospell preached vnto the dead Doe you like this opinion No 1 for such a place cannot be proued by any testimonie of Scripture 2 Because we read that not all the Saints bodies but some only rose againe with Christ to testifie the power of Christs resurrection whereby life is restored to vs. 3 The place 1. Pet. 3.16 Is manifestly to be vnderstood concerning Christs spirit which preached repeÌ„tance by the mouth of Noah to the disobedient and wicked and the place in the fourth Chapter is to be vnderstood of the Gospell which was preached to them which were dead in former times that is which were indeed aliue when they were preached vnto but were dead at what time this was spoken of them Also because this opinion doth not a little detract from the power of Christs sacrifice the price whereof is infinite and extendeth it selfe vnto all times according to that which was said Apoc. 13.8 The Lambe was slaine from the beginning of the world Therefore Abraham was deliuered from hell by the merit of Christs sacrifice no lesse then Paule or any one of the godly that died after Christ was giuen for our redemption What is the third opinion The third is of them who thinke that Christ did indeed descend into the place of hell But this opinion is diuided three waies For some there are who say that the soule of Christ did go downe thither whilest his bodie lay in the graue that there it might suffer for the soules of men Which opinion is by three reasons confuted 1 Because the bloud of Christ is a most perfect expiation for all the world a Iohn 1.7 2 It is confuted by Christs saying vpon the crosse It is finished Ioh. 19.30 Therefore he had no more to suffer when as death made an end of his torments 3 Because Christ endured horrible torments in his soule whilest it was yet in his bodie as is manifest by that terrible crying My God my God c. Mat. 27.46 which shooke both heauen earth 2 Others say that the soule of Christ descended into hell not that it might suffer any thing there but that as in his bodie he had preached vpon earth the Gospell to them who were liuing so being dead he might in his spirit preach the Gospell to them in hell which opinion commeth neere to the second of those formerly repeated by vs. But to what purpose had this beene seeing after death there is no place left for preaching and repentance Moreouer he commended his spirit into the hands of his father and said vnto the theefe This day shalt thou be with me in Paradise where vndoubtedly there is no hell Luke 23.43.46 3 The fathers for the most part of them do labour to shew that in the very earthquake momët of his resurrectioÌ„ Christ did preseâ—t himself aliue to theÌ„ in hell shewed himselfe not so much in wordes as in deede conquerour of death and of the Prince of darknesse and that Sathan had no more power ouer the elect and that hee had a name giuen him aboue all names that at the name of Iesus euerie knee should bow both of things in heauen and things in the earth and things vnder the earth Phil. 2.10 For this cause Augustine saith thus The whole Sonne was with the Father the whole Sonne in the wombe of the virgin the whole in heauen the whole in the earth the whole on the Crosse and the whole in Hell VVhat thinke you of this iudgement of the Fathers I dare not condemne it seeing it is not against the holy Scriptures and hath in it no absurditie And the consent of Fathers when as it manifestly doth not disagree with the Scriptures is not lightly to be accounted of Yea more this opinion may seeme probable to be gathered out of the Apostles words Ephes 4.9 Now that he ascended aboue all heauens what is it else but that hee had also descended first into the lowest parts of the earth For here there is a manifest opposition betwixt aboue all heauens and the lowest part of the earth But the first is taken according to the letter therefore also the second as it seemeth must be vnderstood according to the letter but there is no part of the earth lower then hell which is the place of the damned Although others by the lowest parts vnderstand simply the whole earth which is the lowest part of the world into which Christ descended and liued in it for many yeares What is the fourth opinion Of them who saie that
gazing into heauen this Iesus vvhich is taken vp from yov into heauen shall so come as ye haue seene him goe into heauen And Paule beareth record of it Ephe. 4.8 VVherfore the scripture saith Psa 69.19 When he ascēded vp on high he led coptiuitie captiue and gaue gifts vnto men Novv in that he ascended vvhat is it but that he had also descended first into the lowest parts of the earth He that descended is euen the same that ascended farre aboue all heauen's that he might fill all things See 1. Tim. 3.16 Heb. 4.14 9.24 What must be vnderstood by ascension Not a changing of one condition or estate into another or a vanishing out of sight but properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a motion from one place to another and that from the lower to the higher For they are said to ascend who remoue from a lower place to a higher 2. King 2.12 And Elias ascended by a whirlewind into heauen And Psal 139.8 If I ascend into heauen thou art there But figuratiuely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or attributing that to God which belongeth to man it is spoken of God Gen. 17.22 God went from the sight of Abraham And Psal 47.16 God is gone vp with triumph euen the Lord with the sound of the trumpet But also Iohn 3.13 in the first part of the verse to ascend into heauen signifieth allegorically to be endued with the light of spirituall vnderstanding Is the word Ascension vsed properly or figuratiuely in this place Properly without question as it may manifestly be proued out of diuers formes of speeches which the Euangelists haue vsed for better declaration sake for Mar. 16.19 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he was taken vp and on high into heauen Luk. 24.51 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was remoued from them or went away from them But it is plaine how by the word of going away is signified a remouing into another place And the same Euangelist giueth to vnderstand whither he went away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was caried vp into heauen He was caried saith he which againe certainly noteth a motion from place to place Act. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was lifted vp and Nubes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cloud tooke him vp out of their sights Not because of himselfe he became inuisible but because he went higher and further off then his Disciples sight could reach Moreouer the Apostles do follow him with their eyes and sight as farre as they can whilest he did not vanish away out of their sight but stil went vp on his way For while he was going 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth remouing from place to place they stood stedfastly with their eyes vp to heauen Which had beene a foolish part of thē if they had not seene him caried on high To conclude the Angels helping the defect of the Apostles sight do testifie that Christ was taken vp by them into heauen and that he should so come as they had seene him going into heauen Hereupon the Greeke Fathers do call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assumption or taking vp of Christ in the flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his ascension or going vp By the examination of these things which haue beene said it followeth that the ascension of Christ is not an act vndivisible or momentanie but devisible and distinguished by parts of his motion and going forward and by times and places by which he was caried vp from a lower place to a higher namely from earth vnto heauen Seeing in that saying of Paule Ephes 4.10 he that descended is also the same that ascended the word of descending doth figuratiuely signifie the humiliation of Christ why is not also the word of ascending taken figuratiuely for the same Christs exaltation glorification Because when Christ descended from heauen he descended without changing his place at what time he was God onely and not man but by that his descension was made man but when he ascended into heauen he ascended with changing of place when he was God and man Who ascended Christ who is both God and man the same who was borne man of the virgin Marie who suffered and died who rose againe and after his resurrection stayed fortie daies with his Disciples vpon the earth He I say and no other descended He that descended is euen the same that ascended Ephes 4.9 Therefore the whole Christ did really ascend because the same Christ was true God and true man but in respect of his humanitie he in his bodie ascended properly and locally from earth into heauen euen as before he had ascended truly and by a locall motion out of the graue into the land of the liuing Therfore in respect hereof it is said by Marke being taken or receiued vp and of Luke in the Acts being lifted vp For these things do not agree to the Diuinitie or Godhead of which it is said Ierem. 23.24 I fill heauen and earth but by a communication of properties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is said of the whole person of Christ which is onely proper to one part of his nature And as Theodoretus saith Those things which are proper to the nature are communicated to the whole person Who is the efficient cause or author of Christs ascension Christ himself who by the Almighty power of his Godhead did carie vp his humane nature bring it into heauen but because the diuine power of the Father and Sonne is all one this remouing into heauen as also the raysing of him vp againe is ascribed also to the power of the Father Act. 2.33 By the right hand that is by the power and vertue of God he hath beene exalted and hath receiued of his father the promise of the holy Ghost and cap. 5.30 The God of our fathers hath raised vp Iesus vvhom ye slevv and hanged on a tree Him I say hath God lift vp vvith his right hand to be a Prince and a Sauiour But his humane nature hauing gotten agility and nimblenes of body by the resurrection mouing it selfe by the appointment and commaund of the Godheed went vpon high and ascended truely and properly and therefore it may be called a ministring or seruing cause of the ascension From vvhence is the reason and certaintie of the ascension to be taken From the adiuncts or circumstances namely of time the place from vvhence the manner of his ascension the place vnto vvhich and the vvitnesses VVhat time did he ascend On the fortieth day after his resurrection after that he had spoken to his Disciples concerning the kingdome of God that is after he had enstructed them more fully of the things pertaining to saluation and had confirmed and assured them concerning his resurrection and the truth of his bodie so as they could no longer doubt of it From vvhat place did he ascend Luke in the Gospell cap. 24.50 saith that the Disciples were led forth by Christ vnto
the throne of iudgement chaseth away all euill with his eies And of the gouernment of the Messiah Isa 16.5 In mercie shall the throne be prepared and he shall sit vpon it in stedfastnesse in the tabernacle of Dauid And in this sense sitting doth signifie a Royall or Iudiciall dignitie and authoritie But what doth it it signifie ioyntly Mat. 20◠2 or together to sit or to stand at the right hand of any man 1 In humane affaires by the figure Metonymia it signifieth to obtaine the next place of honor dignity to any man as Psa 45 9 Vpon thy right hand the Queene standeth in a vesture of gold siluer 2 To be a fellow and companion or copartner of the rule and Empyre 3 To giue helpe and aid as Psal 142.4 I looked on my right hand and beheld whether any stood by me that is to say to helpe me Metaphorically it is attributed to God to the Church to Christ himselfe As for God he is said to stand at the right hand of men when he doth helpe and succour them and protecteth them against their enemies and dangers as Psal 16.8 I haue set the Lord alwaies in my sight for he is at my right hand that I may not he moued-So is God the father in this sence said to stand at the right hand of Christ that is to say that he is in degree of honour and dignitie next vnto himselfe· Psal 45.10 The Queene 1. The Church doth stand at thy right hand namely at the right hand of Christ that is it standeth in the next degree of dignitie 3 Christ is said to b Mark 16.19 sit c Act. 7.55 stand and d Rom. 8.34 be at the right hand of God the father Is Christ said to sit at the right hand of the father properly or Metaphorically Not properly for it no way agreeth with his Deitie and although it may in the proper signification be attributed and applied vnto his other nature which is bodily yet it must not be imagined that that glorious body in heauen doth either continually sit or is moued or standeth although it be indeed limited and locall and as for the right hand of God much lesse is that to be taken properly seeing God is without a bodie as is alreadie said Seeing then Christ sitteth at the right hand of the father doth it therupon follow that the father sitteth on the leaft hand No indeed for the father is not limited and in euerlasting happines all is the right hand because there is there no miserie VVhat is therefore meant by this kind of speach In his exposition of the Creed Augustine taketh it for resting with the father in that euerlasting blessednes for this was conueniēt for Christ saith he after so many labours sustained after the crosse and after death to rest blessed in heauen not indeed idle for hee gouernes the Church and makes intercession for vs but yet without labour The same Augustine also calleth the right hand of the father that eternall and vnspeakable felicity Against the Sermon as Arius c 12. whereunto the sonne of man is attained hauing receiued immortalitie euen of the flesh 2 Damascen saith that Christ hath togither with his father equal glory of the diuinity which he had before all beginnings And in this sence the transitiue preposition to doth note only a personal distinction Lib. 4. cap. 2 and order of beginning but not any degree of nature or dignity for there is no such matter in the persons of the deity 3 But we say also that it is meant thereby that Christ hath obtained all power in heauen and in earth as he himselfe who is his owne best interpreter expoundeth it Mat. 28.18 by a phrase borrowed from a King or a Prince which hath a sonne and that an onely begotten sonne or a first begotten sonne whom at length he appointeth to be his heire and successor maketh to sit at his right hand that he may reigne with him may exercise the right of dominion ouer all things which appertaine vnto the kingdom of the cceed Chap. 4. Whereupon Saint Augustine saith thus By the right hand vnderstand the power which that man that was taken from God did receiue that he might come to be a Iudge who before came to be iudged For the father iudgeth no man but hath giuen all iudgement to the sonne that all men might honour the sonne as they honour the father Ioh. 5 22 What is then the sitting of Christ at the right hand of the father It is his exceeding glorious estate or the great high degree of Christs exaltation wherein he is placed by his father the truth of both natures still reserued in which estate Christ doth not only rest from labour and enioy vnspeakable glory and vnmatchable felicity but especially he is placed not only the head of the church but the king and gouernour of heauen and earth that togither with his father he may gouerne all things both in heauen and in earth all things created being subiect vnto him Whence doe you confirme this Exposition Out of the Psal 110.1 Sit saith the father to Christ on my right hand till I make thine enemies thy footstoole which Paul 1. Cor. 15.25 expounding saith He must raigne till he haue put all his enemies vnder his feet Therefore to sit is to raigne And Eph. 1.21 after the Apostle had said that Christ sitteth at the right hand of God in heauenly places he addeth for expositions sake that he is exalted aboue all principalities and powers and that all things are made subiect vnder his feet and that he is appointed head of the Church VVhat is the cause efficient The father by whose will and ordinance he sitteth at the right hand of the father Psal 110.1 Sit at my right hand And Ephe. 1.20 And God hath set him at his right hand in the heauenly places This sitting then is it of the whole person or onely of one of the natures namely of the humane Words phrases are to be taken according to the matter about which they are vsed For to sit at the right hand of the father doth declare two things For sometime it sheweth the great equalilitie of the diuine glorie maiestie power and honour sometime it signifieth the qualitie that is the high perfection and felicity of the flesh of Christ now that it is exalted vnto the right hand of God which the schoolemen call Habituall grace In the later signification therefore sitting is to be applied vnto the humane nature wherein the humane nature in Christ is more blessed then the rest of the creatures hath royal iudicial power ouer all creatures a Iohn 5.27 but in the former which is the chiefe and principal of the whole person because as the whole person was broght low so the whole also was exalted in the Resurrection ascending into heauen and sitting at the right hand of the father
so would Christ bee baptised that hee might begin a new the ministerie of the Gospell as being ordained and confirmed by the publicke testimonie of the whole Deitie for the voyce of the eternall father sounding from heauen was in steed of a trumpet the oyle was the Spirit of God descending like a Doue couering Christ with his wings and resting on him Also the fathers report of Christ Math. 3.1 This is my beloued sonne in whom I am well pleased fitly agreeth with the inscription which was written vpon the fillet that was set on the high Priest his head Holinesse to the Lord. Exod. 28.36.38 When Paule saith 1. Cor. 15.19 What shall they doe which are baptised for the dead if the dead are not raised Doth he either meane that the dead are to be baptised which custome dured a long time as appeereth by the Carthaginian Councill or that they are to be sprinckled with running water hallowed as the Papists collect from hence or that baptisme doth profit the dead as the papists say Masse for the dead and sprinckle holy water vpon their graues or to baptise any man liuing for one man that died vnbaptised as the Marcionites did whose peruerse course Tertullian noteth as also they say the Iewes had a custome that if any man died before he enioyed the legall washing whereof mention is made Num. 19.12 That then his next kinred should be besprinkled by the priests in their steed or that baptisme was purposely deferred till the houre of death or that being readie to die and now lying on their death-beds for which custome thy were called Clinickes they were then baptised or lastly must they watch lye vpon the earth fast pray voluntarily whip themselues for the soules of the dead that are in Purgatorie and to satisfie for their sinnes as the Papists say None of all these for all these expositions come by ignorance of a fallation called Figura dictionis the figure or phrase of speech For neither doth the proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify in stead nor may we thinke that those superstitions or afflictions for the dead Clinici nor that custome of the Clinicks was in vse in the time of the Apostles but yet Epiphanius saith they were in vse a while after that any man after they had been endewed with the knowledge faith of Christ should yet neuerthelesse eyther for feare or for some other cause deferre their baptisme vntill they were readie to die and then require it giuing then first their names both vnto Christ and his Church least they should depart out of this life without that publike testimonie of their saluation which the Lord had appointed all beleeuers to be furnished with Heereunto also was annexed this superstition that some purposely deferred their baptisme till the houre of death least after the receiuing of it they should fall againe into sinne but it is not likely that this was in Pauls time for if it had he would sure haue manifested the superstition which cleaued vnto the same But he heere alludeth vnto a most ancient custome of certaine Churches who were wont to be baptised eyther vpon the dead carcasses of the dead in their graues or vpon the Tombes or bones of the dead to the end they might professe that they did both die vnto sinne with Christ were readie to die for Christ and also beleeued the resurrection of the dead which exposition is indeed most simple and doth not straine the Apostles words for the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly a mans carkase and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Genitiue case vpon to note a place is verie vsuall with the Greekes Or it declareth the end as Theophilact will haue it namely that they which are baptised as dead men may be baptised for dead men that sinne may be quenched or die in them or else in a sure hope of resurrection and that they may haue a remedie against death Seeing that baptisme is the signe of the remission of sins of regeneration and of the resurrection or lastly it noteth the custome of the Iewes in washing those which had touched a Num 19.12 Ecius 34.10 a dead body or the dead bodies themselues which latter custome we read that the Christians retained at the first as also the custome of the Gentiles in washing and annoynting their dead in their burials b Act. 9.37 The first did it in hope of the resurrection to come but these in a false Imitation ambition superstition and vaine diligence towards the dead But note the Lord remembereth that custome not that he may approoue it though hee refute it not but that hee might confute them by their owne proper rite or acte wherewith they testifyed the hope of their resurrection Therefore hee faith not Why are wee to wit true Christians Baptised ouer the dead but discerning the superstitious from the faithful but what shall they doe Are also things without sense as Bells and such like to be baptised In no wise for we doe not read that Baptisme was ordained saue onely for men for whose sake also Christ was made man and died Secondly because the Sacrament of Regeneration pertaineth onely to them that are capable of Regeneration but the sacrament belōgeth not to those things vnto which the righteousnes of faith agreeth not But baptisme in the presēce of God-fathers and the giuing of a mans name vnto a Bell and that in the name of the Father the Sonne and the holy Ghost so taking Gods name in vaine suteth as well with a Bell as with an Oxe or an Asse Who are partakers of the thing signified in Baptisme Onely the Elect and beleeuers who are the sonnes of God by adoption and brethren and fellow heires of Iesus Christ because this condition is added vnto all Christs gifts to be partakers of them If we beleeue And of those onely it is said But yeare washed sanctifyed and iustifyed in the name of the Lord Iesus and by the spirit of our God 1. Cor. 6.11 Shall we count it Superstition or Religion in Constantine the great for that he rather wished to be baptised in the riuer Iordan where our Sauiour was baptised then any where else and refused to be baptised till hee was 65. yeares old and then being readie to die he would needs be baptised on the sodaine by Eusebius an Arrian Bishop of Nicomedia Tripart hist Lib. 3. c. 12 Eusebius leo vita Constāt l. 4 Superstition because the diuine institution and the thing signified and not the place doe commend baptisme but yet it is more fit that baptisme be administred in those places where the assemblies meete then in priuate houses both because the publicke prayers annexed vnto the administration of baptisme are not without fruit as also because it much concerneth that all the Church know who are the Saints fellow Citizens and of the houshold of God What time or day holy-day or working day is fitting for baptisme
words of the Lords Supper into Ephesian letters or into such a consecration as nothing differeth from magicall inchantments 7 They whisper the words of the Eucharist with a low voice blowing the crosse vpon the elements turning their face from the people that so the people might with more religion adore the Elements 8 They referre consecration onely to those fiue word Hoe est enim corpus meum for this is my bodie and this is my bloud 9 They say that the outward signes doe vanish away and that they are conuerted and turned into the substance of the bodie and bloud of Christ or that by force of the consecration made by the Priest the bodie of Christ doth succeedc and come into the place of the substance of the bread the bare accidents still remayning and hanging in the ayre without the subiect and they fayne that Christ is corporally contayned in the hand of the Priest 10 They haue taken away the breaking of the bread and haue brought in wafer cakes printed with the Image of the Crucifixe vpon them to maintaine superstition keeping still the shadow of the breaking in the Priests masse 11 They affirme that the sacrificers are creators of the Creator from whence are these saying that are to be found in their books He is made food flesh of bread God of the element Also Hee that created mee gaue mee power to create him And hee that created me without mee is created by my meanes And in this respect they preferre themselues before the blessed virgin Marie inasmuch as she onely once conceiued Christ but they can create him as often as they will themselues 12 The Sacrament of the supper which they call the masse they turne into a sacrifice true proper and propitiatorie or expiatorie without bloud for the sinnes of the quicke and the dead yea more for the dead then the quicke for whom it is celebrated and all this for gaines sake 13 They say there is application of this sacrifice made for others by the very worke wrought 14 They teach that this sacrifice doth not onely merit for those that are aliue that they should be freed from their sinnes and the punishment of them and from all wants whatsoeuer but also that it doth auaile for the deluerance of the dead out of their fained Purgatorie 15 They faine that the Priest doth offer Christ vnto his eternall father and that the Priest is the mediator betweene Christ and the Father by which meanes the sacrifice of the crosse of Christ is made altogether of none effect his alone perpetuall Priesthood is denied the merit of his death is drowned and swallowed vp and Christ himself is againe crucified a Durand I. 4. Heb 5.6.7 24.9.12.10 12 Math. 26.28 As the Paschall Lambe was to be sacrificed so say they is Christ sacrificed in the Eucharist yet he was but once to be sacrificed vpoÌ„ the crosse b 1 Cor. 5 7 That which Malachy 1.11 after the manner of the Prophets spoke metaphorically or allegorically in generall of the reasonable worship of the inward spirituall worship or of the spirituall oblation accepted by the God of the Church of the new Testament vnder the shadows of ceremonial worship as of the incense pure oblation vsed in the old Testament In euerie place they offer sacrifice vnto mee and they offer to my name a pure oblation they take this to be meant properly of the particular reall outward oblation of the bodie of Christ in the supper That which the Apostle Hebr. 5.1 speaketh of the leuiticall Priests by Enallage of the time present Euerie high priest is appointed of men that he may offer both gifts and sacrifices for sinnes they doe vnskilfully expound it of the ministers of the Gospell They say that Melchisedech the priest of the most high who was a type of Christ did offer vnto God for a sacrifice bread and wine that so they might proue that the Priesthood of Christ doth consist in the offering of bread and wine which notwithstanding like a bountifull king he brought forth Hotsi that is to say hee caused to come forth that is he drew out he brought forth food that is to say of euerie sort some for the refreshing or nourishment of Abraham and his seruants who returned wearie from the battell to whom he would thus congratulate for the victorie that he had obtained and moreouer he blessed him as a Priest and receiued tithes of him Gen. 14.19 They vnderstand Christ to bee called a Priest after the order of Melchisedech chiefely in respect of the daily sacrfice which is offered vnto God vnder the shew of bread and wine which indeed is not so for the Apostle maketh no mention of it when he setteth downe the comparison betweene Melchisedech and Christ but in that he is a Priest farre aboue all the leuiticall Priests and an euerlasting Priest and his Priesthoode is without succession as Melchisedech hee is brought in by Moses as without father without mother without beginning of daies as farre as wee know as Chrysostome saith as if he were sodainly come downe from heauen and by and by had betaken himselfe thither againe making no mention of his ancestors nor of his death Also because his sacrifice being once finished vpon the Crosse hath a continuall and perpetuall force Hebr. 7.3.24 16 Moreouer one part namely the Cuppe notwithstanding saith the Counsell of Constance the institution of Christ and the practise of the ancient Church they doe most wickedly keepe backe from the Laitie 17 Those things which Christ hath indeed distinguished and separated they by their fained Concomitancie will needs haue to be signified and to be both together 18 The bread being magically inchanted they stirred vp and downe and adore it as God and by and by deuoure the same not remembring what Cicero saith Whom doest thou thinke to bee so madd as to beleeue that to be God which he eateth 19 They faine a separation of the bodie of Christ and of vs saying that Christ is forthwith receiued into heauen assoone as the signes are torne with our teeth 20 They abolish the communion which ought to be of many and teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eating alone one hauing his owne proper and priuate feast at one alter in one corner apart by himselfe And therfore although none of the people or of the Cleargie be present and communicate with him yet they teach that priuate Masses and that many in one temple in diuers places at once â—nd continually may bee celebrated that so there may be made an oblation of the sacrifice of Christ and that the Priest may communicate himselfe which is all one as if a man should baptise himselfe and should say that it were auaileable for others that are not baptised 21 They proclaime their Masse for gaine 22 They celebrate it with a stage-like and Histrionicall ornament gesture bellowing murmuring lisping groning singing and other fashions like the Orgian sacrifices
Math. 9.36 Iohn 2.17 Ioh. 11.33.35 Mat. 26.37.38 that he ascended visibly and locally into heauen and thence that he shall come againe to iudgement l Act. 1.9.11 Why must Christ needes be true man 1. The iustice of God required it should be so that the disobedience committed in our flesh might in the same be repaired m Rom. 5.17.18.19 Hebr. 2.14 2. The reason of our adoption for it pleased the Sonne of God to take the nature of man vpon him and to become our brother and by that means to become our nearest kinsman and most neare allied vnto vs that we being made his members might be made the sons of God Gal. 3.26 and that he might haue right to redeeme and ransome vs n Ier. 32.8 Ruth 3.12.13 Hence is matter of comfort in euery kind of temptation Therfore the Apostle to the Hebrewes 2.17 4.5 saith He tooke not vpon him the nature of the Angels but the seed of Abraham and in all things became like to his brethren that he might haue compassion of his brethren 3. For the confirmation of our resurrection for in that Christ tooke on him our nature and hath raised it vp and giuen vnto it immortalitie and hath exalted it in the heauen by vertue of that communion which we haue with him shall we be raised vp at the last day and this our vile bodie shall be made conformable to the glorious bodie of Christ Phil. 3.21 1. Cor. 15.22 As in Adam all are dead so in Christ shall all be made aliue Why was neither the Father nor the holy Ghost incarnate but the Sonne 1. Because it was meet that the world should be redeemed and all things restored by him by whom all things were created or that man should be redeemed from death by him by whom he was first created and should haue bene brought vnto life eternall if he had not sinned 2. It would haue bene vnconuenient that there should be two Sonnes one in the diuine nature another in the humane nature 3. It was the eternall decree of the Father whereby he purposed to saue mankind by the Sonne a Heb. 2.10 Whether is Christ God and man diuided or ioyned together Ioyned and vnited but not diuided By what kind of vnion Not by inhabitation onely as God dwelleth in the Saints not by consent onely b Ioh. 17.21 as the faithfull are one in the Father and the Son not by mixture as when water is mingled with wine not by combination as two boords be ioyned together lastly not by composition whereby of the mixture of two things there ariseth a third but by personall vnion which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorporation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because neither the whole Deitie nor any part of it is subiectiuely communicated to the humanitie of Christ but onely the humane nature was assumed of the Sonne of God into the same person Leu. 2.16 What is the personall vnion in Christ It is that whereby the person of the Sonne of God being a person from all eternitie existing did assume the most pure nature of man wanting all personall existing of it owne into the vnitie of his person and made it his owne the proprieties of each nature being preserued Or as Paul defines it Colos 2.9 Whereby in Christ doth dwell all the fulnesse of the godhead bodily Whereof we haue a manifest resemblance in the vnion of the soule and the bodie but that it doth not fit in euery point For in man from the nature of the soule and the nature of the bodie there ariseth a third nature compounded of two which is called the nature of man But in Christ there is not made a frame of one third nature of the diuine and humane but each remaines pure and vnconfounded Neither doth that similitude of the iron red hote agree in euery point because the heate and the light in the iron being hote are but qualities not the very substance of the fire And therefore the Apostle doth well call it a great mysterie of godlinesse 1. Tim. 3.16 How is this vnion made Without all confusion without all conuersion of one nature into the other indiuisibly inseparably The difference of the natures by no meanes being taken away by the vnion but rather the proprietie of either nature being saued and ioyned together or concurring into one person and one subsisting as the Calcedon Synode speaketh in the historie of Euagrius lib. 2. cap. 4. And from that time that the Word did assume our humane nature he neuer left it no not in his death And to this purpose make those verses Sum quod eram nec eram quod sum nunc dicor vtrumque Ignoras nisime stirpe ab vtraque tenes I am that I was nor I was that I am now both am I called Thou knowest me not except thou know me subsisting of both natures By what testimonies will you proue that the diuine and humane nature in Christ did ioyne together into one and the same person Esa 7.14 9.6 Luk. 1.35 That which shall be borne of thee shall be called the Sonne of God Ioh. 1.4 And the word was made flesh not by sacramentall vnion in which respect Christ was said to be a rocke not by confusion of the natures not by commutation as water is turned into wine Ioh. 2.14 but by assuming the flesh into the vnitie of the person The voice of God speaketh thus of Iesus the sonne of Marie This is my welbeloued Sonne Mat. 3.17 He that descendeth is euen the selfe same that ascended aboue all heauens that he might fulfill all things Ephes 4.10 God sent his Sonne borne of a woman Gal. 4.4 But what meanes this that the flesh of Christ is said by Damascene and Gregorius Nyssenus to be deified Not because it is turned into the diuine nature but because it is ioyned vnto it into one person and we must vnderstand it of the bestowing of gifts vpon it whereby the humane nature of Christ doth excell all creatures yet so as they do not abolish his nature Why is it necessarie that Christ should be both God and man in one and the same person 1. To the end he might reconcile God and man or that he might make God and man one 2. That he might be a fit Mediator betweene God and men by reason of his participation and affinitie with them both a 1. Tim. 2.5 Heb. 8.6 3. That he might reconcile God vnto vs by his death which if he had bene God alone he could neuer haue suffered if onely man he could neuer haue ouercome 4. That the workes of redemption performed in the flesh of the Sonne might become a sufficient price for sinne whereby God that infinite good was offended For although certaine actions do properly proceed from the diuine nature and some are done by the humane nature yet all of them do equally receiue their price and worthinesse from the diuine nature So the
the plants They are sprouts brought out of the earth being tilled by no man but hauing receiued from God power to grow to the end of the world and without any seede receiued into her neither helped of the Sun nor raine but onely by vertue of the word of God both in the beginning with flowers fruites and seeds as now it comes to passe in time of Autumne which now by vsing the second causes plowing sowing the Sunne Moone raine all which notwithstanding be in the hand of God d Mat. 6.30 1. Cor. 3.7 are brought forth successiuely according to their kind which are and liue onely both for meate as also for medicine and delight and the manifold vse of the liuing creatures e Gen. 1.29 2.9 And three are both herbes and trees created the third day wherein also these waters below which couered the earth were gathered together into one certaine place f Gen. 1.11.12 13. To what end were the Sunne Moone and the Starres in heauen created 1. To this purpose that they might be receptacles and as it were vessels or wagons to carie abroade that light which was created in the first day to put a difference betweene light and darknesse day and night 2. For signes daies times that is that they might signifie vnto vs many things to come raines windes heate cold drought and sundrie seasons g Iob 38.31.32 Amos 5.8 and that they might be significations of the anger or mercie of God h Ios 10.13 2. King 20.11 Luke 21.25 and that by their motion they might both make and distinguish artificiall daies moneths yeares seasons and courses of times as the Spring Sommer Autumne and Winter for the great good of liuing creatures and the seruice of men i Deut. 4 9. Psal 104.20.22.23 Mat. 5.45 3. That by a certaine vertue giuen vnto them of God they might affect the bodies of the elements by making them warme moist drie cold namely by the approching of the Sunne vnto certaine starres by which meanes are caused raine droughts heate cold and humours are increased for the cōferring of life for generation and for the perfecting of all things which pertaine vnto this present life k Job 38.33 Whereupon it is said in Hos 2.21 The heauen shall heare the earth and the earth shall heare the corne And this adorning of the heauen was made the fourth day l Gen. 1.14.15 16.17.18.19 Whether can things to come be foreknowne and foretold by the starres Indeed such things may which come to passe by the motion of the starres by their situation and position by the necessarie course of nature or naturally and ordinarily as the eclipses of the Moone or the Sun faire weather or tempests droughts raine winds snow heate cold and such like And probably those things which for the most part are wont to follow the motion of the starres as kinds of diseases barrennesie of the earth dearth of victuals and such like but onely in generall and not in particular m Mat. 16.2 neither yet as of their owne proper causes but onely as of signes Also physicall passions which follow the diuerse temperatures of the humours of the body because euery one followeth the disposition of his nature But not anie of those things which depend vpon the free will of man nor such as proceed from the meere goodwill and pleasure of God as those which belong either to saluation or damnation as also those things which we vse to place in the number of things contingent as good successe or bad successe which the Lord distributeth as it pleaseth him The reason is because neither are all the stars knowne of vs neither are the influences of those which we know vnderstood of vs neither can we perfectly obserue the moments of times wherein anie man is conceiued or borne and we see that the nature and disposition of twinnes is most contrarie And lastly because God doth moderate the starres and those things which he portendeth by them euen at his owne will and pleasure a Prou. 27.1 and Iames. 4.14 We know not what shall be to morrow But if anie do foretell and it so falleth out it either cometh to passe contingently or else by the reuelation of the diuell Therefore that iudiciall part of Astrologie as they call it or prognosticating which searcheth out what shall befall a man this or that yeare or day what shall come to passe to a man well or ill is vaine and vngodly and by no meanes to be tollerated in the Church of God b Deut. 18.19 Ier. 10.2 Act 1.17 Ioh. 21.22 The first Councell at Toledo Canon 21. If any man thinke we are bound to beleeue his Astrologie or Mathematicks let him be accursed Is it a sound opinion to thinke that the starres haue soules or that they be liuing creatures Yea rather it is impious because it tends to the vpholding of their error which worshipped the starres offered sacrifice vnto them c 2. Kin. 23.5 Ier. 7.17 44 19. and because none of the faculties or operations of the soule as vegetatiue sensitiue intellectiue can agree to a celestiall bodie Why did God place the creation of the starres betweene the creation of plants and beasts To the end he might shew that though ordinarily there doth concurre the Sunne with his motion and light as also other starres to the generation of plants and beasts yet the generation of things doth not simply proceed from the Sunne and the starres but from God sith that euen before the starres were created he commanded all plants with their fruites to be brought out of the earth And before the creation of beasts he would in great wisedome first create the Sunne and the starres which might giue light to the earth because that beasts aboue all things stand in need of light What are liuing Creatures Things created of God which haue their being liue and haue sense or else they be substances indued with an instrumentall bodie which haue besides the soule whereby they liue sense and power to moue themselues from place to place Whence were liuing creatures brought foorth Some out of the waters as fishes which are also called creeping creatures because they haue no feete which also haue no lungs and therefore breath onely by their gils and birds which are feathered winged twofooted although they seeme to be created of the earth d Deut. 2.10 and haue respiration and a voice which were made the fift day e Gen. 1.20.22.23 Some of the earth which liue vpon the earth whereof Moses maketh three kinds of beasts which be helpful vnto man some way as are cattell which liue by grasse not by flesh horses oxen sheepe and which may be tamed liue about the house as Elephants Camels Harts Creeping things which haue no feete or very short ones wherewith they be a little caried aboue the earth And beasts which be wild and liue by flesh as Lions Bears
made Psal 104.4 Who makest thine Angels spirits and thy ministers a flaming fire And in this fourth signification we vse the word Angel here purposing to speake first of Gods Angels and then in order of the wicked Angels Whence had Angels their beginning From God who created them of nothing and that through Christ Coloss 1.16 By whom al things were made whether in heauen or earth things visible and inuisible whether they be thrones or dominations principalities or powers I say all things were made by him and for his sake Are Angels without all matter or not They are not altogether and indeed without matter as neither is the soule of man for God alone is without matter For there is nothing created which is not also compounded either by natural composition as consisting of matter and forme or else metaphysicall namely of the essence or of the act and the power Yet because they do not consist of any corporall matter which is palpable and subiect to the sight but rather spirituall altogether and as they say in the schooles onely of the power and the act they are said to be without matter But God alone is a power or pure Act as Aristotle said verie well in the 11. booke of his Metaphysiks chap. 7. But when were the Angels created Not before the world For onely the Sonne of God was before the world Whence it followeth that they were created in the beginning of all things but in what day they were created it cannot sensibly be defined but onely it may probably be gathered by the historie of Moses that they were created the first day when the heauens wherin they dwell were created whereupon they be called the Angels of heauen a Math 24.36 Gal. 18. The cause why Moses concealed the creation of Angels when he recited the creation of all other things created is this that he purposed to apply and fit his narration to the capacitie of the common people and of the ruder sort and therfore only to set downe briefly the creation of things visible Christ saith Math. 18.10 that the Angels do alwayes behold the face of his Father therefore they haue bene alwayes The aduerbe alwayes doth not signifie eternitie or a thing without beginning but the continuance of their appearing before his Father for the seruice of the godly which began euen from the beginning of the world which the Greeke text doth more fully expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit which is vnderstood at all times What is an Angell It is as Damascene saith lib. 2. cap. 5. a spirituall or intellectuall substance alwayes moueable of its owne power without a bodie ministring vnto God according vnto grace and in nature immortall But the Apostle comprehending the nature and office of good Angels defineth them thus Hebr. 1.14 They are ministring spirits sent forth for the seruice of those who shall be heires of saluation Are the Angels substances really and truly subsisting They are substances because those things are attributed to them in Scripture which can agree to nothing else but to a substance really subsisting as to stand in the presence of God and to praise him some of them are said to haue fallen and other some of them to haue continued in the truth Further to haue appeared after diuerse maners yea taking vnto them bodies and to haue manifested them selues by sundrie effects Now actions are properly of substances that is of those things onely which haue their true subsisting And therefore looke how many Angels there be there be so many sundrie Angelicall essences subsisting seuerally euen as there be diuers men How were the Angels created All of them good because Gen. 1.31 Whatsoeuer God had made was exceeding good although some of them fell a Isa 14.12 and continued not in the truth And they also were good and created in the truth b John 8.44 And Iude in the sixt verse saith that they kept not their first estate but left their owne habitation Are the Angels mutable or immutable In regard of their substance they be incorruptible c Mat. 22.30 because they are without all matter but in respect of the power of God as they were made of nothing so they may be brought vnto nothing again if God should take away his hand Psalme 104.20 But in regard of that estate wherin they now are they cannot be changed by means of the grace will and decree of God although of their owne nature they be mutable as well to that which is good as to that which is euill For whatsoeuer is created the same is mutable saith Damascene And God himselfe speaketh thus of himselfe I am your God and change not Mal. 3.6 What is the reason that some of the Angels falling from the truth others continued in grace and truth The nearest and immediate cause is the goodnesse of the will of the Angels themselues wherein God had created them at the beginning The mediate or superior cause was the free fauor of God whereby their will was holpen that they were inabled to will and could will to persist in the truth and so indeede did continue whilest that others to whom this grace was not communicated not willing to persist and continue fell from the truth by their owne default Phil. 3.8 God worketh in you both to will and to do But the supreme and highest cause of all is the eternall firme and immutable decree of God and his good pleasure proceeding from his wisedome whereby he elected and predestinated some to be made partakers of his grace and to perseuere and reiected the other of his owne iust pleasure for his owne glorie 1. Timoth. 5.21 I charge thee saith the Apostle in the sight of God and the Lord Iesus Christ and of the elect Angels If they be elect then some of them be elect not all of them Can those then which continued in the truth fall from the same and so fall into sinne No because they are truly happie seeing they do euer behold the face of their heauenly Father Mat. 18.10 yet not by nature but by grace and the blessing of God for Christs sake But seeing they can no more sinne nor become miserable do they not cease to haue freedome of will No for whatsoeuer they will they will it freely Moreouer they are more free now then before then they had power to sinne and not to sinne now they are so free from sinne that they cannot sinne and so free from miserie that they cannot now become miserable any more for they are made most holy and also most happie What names are giuen to the Angels Of their nature they are called spirits because of their spirituall essence For Angell is a name of office Spirit of nature Augustine They are called also shining starres or morning starres a Iob. 3.8.7 because they are of a most pure cleare and shining nature The sonnes of God not by essence or nature as that onely begotten
that promise The seed of the woman shall breake the Serpents head Gen. 3.15 belongeth to Christ and to all his members But they haue greater power against the reprobate therefore the Apostle saith Ephes 2.2 that the diuel doth finish his worke in the children of disobedience In what sense is Satan said 2. Cor. 11.14 to transforme himselfe into an Angell of light Not in regard of his substance but in regard of his counterfeting whereby with strange delusions appearances and superstitions he doth faine himselfe to be an Angell of light sent of God from heauen that so his counsels might be listened vnto Can they worke true miracles that is such as do agree with the very things themselues or onely counterfet Christ saith Mat. 24.24 There shall arise false christs and shal shew great signes and wonders And therefore sometimes they shew true signes that is such in truth as they seeme to be c Exod. 7.12 8.7 not by their owne power but vsing certaine hidden causes of nature and yet but lies because they are vsed to deceiue and to confirme a lie d Deut. 13.12 2. Thess 2.9 and indeed not worthy the name of miracles yet the most of them be meere illusions and deceits and legerdemaines like to those of Simon Magus Act. 8.9.10.11 For it is God alone that doth great wonders e Psal 72.18 136.4 to wit such as be done in truth and be wonders indeed whose cause is knowne to no mortall man and such as are done without deceit beyond the course of nature and without meanes and such as can by no meanes be effected by the course of nature and which are appointed especially to set foorth the glorie of God and to further mans saluation Wherefore doth God permit them 1. 2. Thes 2.10 That they who will not embrace the loue of the truth might beleeue lies 2. That the faith and patience of the elect might be proued Deut. 13.3 What be the effects and indeuors of wicked Angels What man is able to recken them all He is the enemie of God of Christ and of men and therefore doth take vnto himselfe the glorie of God whether it be by himselfe a Math. 4.9 or whether it be by his instruments to wit Antichrist and such men as challenge to themselues the honor of God b 2. Thes 2 4. He is the author of sinne for it sprang from him and he doth daily stirre vs vp to sinne that he might plunge vs with himselfe into the gulfe of eternall death c Ioh. 8.44 Heb. 2.14 he worketh effectually in the wicked d Eph. 2.2 2. Thes 2.9 he doth corrupt the word of God e Mat. 4.6 he soweth tares in the Lords field f Mat. 13.25 he raiseth vp heresies he prouoketh men to sundrie kinds of idolatrie he raiseth persecutions against the godly In commonweales he troubleth all with tumults and warres In the familie and priuatly he laboureth to trouble annoy and destroy particular men by sundrie meanes he vrgeth men to commit mischiefs and hainous sinnes He studieth as much as he can to hurt mens bodies he doth infect the elements and troubleth them for mans ruine and especially in this age wherin he knoweth the generall iudgement to approch he doth shew his rage more cruelly then euer before by lies and murthers and confoundeth heauen and earth together Do they take vnto them true bodies sometimes Sometimes they take vnto them counterfeit bodies as it is gathered out of the storie of the Witch who raised vp a spirit in stead of true Samuel g 1. Sam. 28.12 And sometimes true bodies as may be gathered out of the former Treatise touching good Angels For if good Angels haue taken vnto them true bodies there is no doubt but euill Angels are able also by Gods permission to take vnto them true bodies and appeare in them and speake to men and performe actions like vnto mens actions Whether are euill spirits besides that inward torment of mind wherewith they are tormented for euer punished also with that bodily fire of hell Christ saith plainely Mat. 25.41 that he will say to the wicked Depart ye cursed into euerlasting fire which is prepared for the diuell and his Angels Out of which place it is concluded that euill Angels besides that torment of mind wherewith they are vexed are also tormented with that infernall fire as though they were bound vnto it no otherwise then the soule being bound to the bodie suffers of the bodie but we must iudge that to be done after a wonderfull but yet after a true manner as Augustine saith For what purpose did almightie God ordaine them 1. To the end that by meanes of their temptations the godly might be exercised in humilitie and patience and so their saluation might be furthered a 2. Cor. 12.7 2. That by them as it were certaine tormenters he might punish the wicked as well with spirituall as bodily punishments In one word that God might vse their boldnesse to the enlarging of his owne glorie Whether do some men truly collect out of the Col. 1.20 where it is said that God doth reconcile all things to himself thorough Christ both which are in earth as also which are in heauen that therefore the diuels and the damned shall one day be saued Rather most falsly For by this word all we must vnderstand the whole bodie of the Church which is as it were diuided into two parts namely those which are in heaven by whom are simply vnderstood the faithfull that died before the comming of Christ and into those which are in earth by whom are vnderstood those whom Christ found liuing at his first coming or those which followed and liued since his coming as also Eph. 1.10 What is the vse of the doctrine concerning diuels 1. That we might be confirmed in the faith touching good Angels the kingdome of heauen and the blessed spirits because seeing the effects of contraries is contrarie if there be diuels and euill Angels then certainely there be good Angels and if there be an hell then certainely there is a kingdome of heauen 2. That we should be so much the more affraid to offend God because as Peter saith 2.2.4 If God spared not the Angels when they sinned but cast them bound in chaines into hell assuredly he knoweth how to reserue the vnrighteous against the day of iudgement to be punished 3. That we might be so much the more watchfull and stand vpon our guard and therefore should fight euen as it were for life and death with our spirituall weapons but especially with continuall prayers vnto Christ against so many enemies and spirituall wickednesses and that we should put on the whole armor of God that is that complete spirituall armour which the Apostle prescribeth Eph. 6.11.13 and 1. Pet. 5.9 What comfort haue we in that battell That we haue Christ not onely a conqueror and triumpher ouer the powers of hell
VVhether was Christ being now dead true man He was for although the soule and bodie were separated and so it was a true death yet by the coniunction of personal vnion they remained together in one third as it were so that our life was truly hid in Christ yea euen when he was dead Others answere that Christ in that three daies was man materially because he was truly soule and bodie but at his resurrection they say he was man formally after his soule rerurned into his bodie Who therefore died and what he the the adiuncts of his death The sonne of God at the mention of whom the whole frame and nature of things in this world trembled for when he hanged vpon the crosse three hours before his death there was an Eclipse of the Sunne against the order of nature which lasted from the sixt houre to the ninth whereupon followed darkenesse vpon all the earth Mat. 27.45 that is through the whole world as Tertullian vvill haue it or as others expound it through the countrie of Iudea vvhich Eclipse did betoken to the Ievves a most miserable blindnesse But when the Lord died the vaile of the Temple was rent that we may knowe how by his merit there is a way opened for vs into heauen a Heb. 9.5 and that the ceremonies of the law were abrogated the earth shooke the rockes were rent asunder the graues opened out of which certaine of the Saints arising went into the Citie By which signes is euicted and prooued the indignitie of the crime committed against the Sonne of GOD a Heb. 9.8 the hardnesse of the wicked and the power of Christs death is shewed Of which things this effect also ensued that many of Christs enemies were conuerted so as they say Of a trueth this was a iust man and the Sonne of God Math. 27.54 And all the companie that came together to that sight beholding the things that were done smote their breasts and returned Luke 33.48 What was the end of Christs death and passion The chiefe end is the glorification of God for his iustice and mercy But the next end is the redemption and eternall saluation of mankind Ioh. 3.14 As Moses lifted vp the serpent in the wildernes so must the sonne of man be lift vp on the Crosse that whosoeuer beleeueth in him should not perish but haue euerlasting life And Rom. 4.25 He died for our sins namely to make satisfaction for them Vnto whom is the death and passion of Christ profitable Although he might haue beene a sufficient price for the sins for all men yet actually and effectually he died for his elect onely who receiue him and beleeue in him Mat. 1.21 He will deliuer his people from their sins Ioh. 10.15 I lay downe my life for my sheep And Chap. 17.19 For those which beleeue and whome the father hath giuē me I sanctifie my self For otherwise it would follow that Christ dyed without profit and to no purpose in regard of many and that the efficacy of Christs death could be made void by men Whereupon dependeth the dignitie and efficacie of Christs death On the dignitie of his person for therefore the passion death of Christ was perfect and acceptable to God 1. Because the sonne performed voluntarie obedience to the commaundement of the father For hee humbled himselfe and became obedient vnto death euen the death of the Crosse Phil. 2.7 2. Because it is of infinite merit namely it is the death of that man who is God How can that praier of Christ which he thrise repeated Mat. 26.39 stand with this obedience O my father if it be possible let this cup passe from me yet not as I will but as thou wilt Verie well namely in diuers respects and according to diuers purposes for in so much as Christ would not it was by reason of the infirmitie of his flesh which naturally and without any sinne feareth death as an enemie vnto nature but that hee would it came from the readines of the spirit because it was necessarie to the saluation of mankind according to that which Christ afterward saith Verse 41. The spirit indeed is readie but the flesh is weake Yea in this the obedience of Christ appeareth more plainely seeing that although the flesh would haue had the matter gone otherwise yet notwithstanding he wholy submitteth himselfe to the will of his father What effects then or what fruits be there of the Lords passion Many I A most full satisfaction for sinnes for the hand writing which was against vs by the law is taken away from vs and nailed to the crosse Coloss 2.14 that the remembrance of our sinnes might be put out by the bloud of Christ that at no time they should come into Gods sight a 1 Iohn 2.7 2 God is pacified and reconciled to man b Rom 3.24 3 The diuell is ouercome c Gen. 3.15 1 Ioh. 3.81 4 Death is swallowed vp d Osea 13.14 and the feare thereof is taken away e Heb. 2.15 so as to the faithfull it is nothing but a passage to eternal life 5 Man is absolued from his sinnes and iustified f Rom. 4.25 5.19 6 The partition wall which was betwixt the Iewes and Gentiles is broken downe g Eph 2.14 7 All things in heauen and earth that is all the faithfull vnder both the Old and New testament are become subiect to one head are called again to that head from which they were fallen are gathered also into one bodie Ps 28. Eph. 1.10.22 Col. 1.20 8 The prophecies are accomplished the truth is become agreeable to the figure of Samson of the brasen serpent of the sacrifices and other types 9 The mortification of our flesh For he died once that we might die vnto sinne for euer 1. Pet. 2.24 And our old man is crucified with him that the bodie of sinne might be destroyed that henceforth we should not serue sinne Rom. 6 6. 10 And that in few words I may comprise the whole matter the free remission of sins the purging of the blots in our soules and euerlasting life is hereby purchased for vs. 〈…〉 2 The infinite mercy of God who would rather haue his sonne to die a most shamefull death then destroy mankind created by himselfe 3 The exceeding humility of the eternall son of God the Lord of all things who was debased and cast down lower then all creatures by which humiliation he testified his loue toward mankind in suffering so great things for the redemption thereof 4 The ouglines of sinne is to be remembred by that most vile kind of death 5 The estate of the godly in this world in which they are conformable in their miseries to Christ their head all which things let them worke in vs a hatred of sinne let them stirre vs vp to integrity of life raise vs vp to conceiue certain hope of our saluation and patience in aduersitie The saying of Augustine is verie worthy
post tristia Tartara Christo vndique fronde nemus gramina flore fauent See how the world her face and eke her grace reneweth And now her Lordes returne with all like grace she sheweth Her late reuiued Lord from hell she entertaines and deckes with leaues the woodes with her floures the plaines One what day of the yeare One that day as the skilfull in Chronologie do write on which Moses with his people of Israel passed through the red Sea and came safe to the shore as it were from the graue to life Pharaoh and his companie being drowned in the waues Exod. 14.22.28 Euen so the Lorde with his people the Church hauing vanquisht his enemies passed from death to life by his glorious resurrectiō How manie daies after his death One the third day after it according to the figure For as Ionah was three dayes and three nightes in the whales bellie so the sonne of man did lie three daies in the sepulchre a Mat. 12.40 according to the prophesie of Osea 6.2 He will quicken vs after tvvoe daies namely the Messias and one the third day he vvill raise vs vp namely in his owne person and vve shall liue in his sight For the resurrection of Christ which came to passe one the third day is a pledge of ours But here we must remember Augustines supputation of the daies of which we made mention in the place of his buriall VVhy did he deferre his resurrection vntill the third day That it might plainly appeare hee was dead but hee stayed no longer then the three daies least the faith of his disciples should be hazarded and shaken neither did hee deferre it till the last day because of our hope 1. Pet. 1.3 Blessed be the father of our Lord who hath regenerated vs vnto a liuelie hope by the resurrection of Christ from the dead Moreouer that he might bee the first of them which rise againe 1. Cor. 15.20 On what day of the weeke did he rise When the Sabaoth was now passed and the first day of the weeke next following was begunne that is vpon Sunday Mark 16.1.2.9 That on the same day wherein God made heauen and earth both heauen and earth might all ioy for the Lords resurrection whereupon this day is called the Lords day Apoc. 1.10 In vvhat houre of the day At Sunne rising Mat. 28.1 that hee might thereby signifie himselfe to bee the true Sunne which enlightneth those which sit in darknesse and in the shadowe of death to guide their feete into the way of peace Luk. 1.79 VVhat adiuncts followed the resurrection Signes testimonies and his owne appearing after his resurrection VVhat signes testified that Christ was truely risen Foure chriefly 1. An earthquake as though the earth euen did long to restore him to heauen and for a testimonie of the Resurrection accomplished as also of the efficacie and so of the omnipotencie of Christ who by his power and at his pleasure doth shake heauen earth and sea 2. An huge stone was remoued from the sepulcre by the Ministerie of an angell Mat. 28.2 3. The Sepulcre left empty 4. The garments of the sepulcre left in it namely the linnens the napkin wrapped together apart Iohn 20.5.6.7 With signs did conuict the keepers of the Sepulcre of a lye who though they knew by the earthquake and other signes that Christ had truly risen againe which thing also they told to the chiefe Priests Mat 28. Yet being corrupted with money they forged this lye that the bodie of the Lord was stollen away by the Disciples Mat. 28.13 For neither would the Disciples haue taken away their Master naked leauing the cloathes behind them when it was more readie and handsome for them to carie away the bodie as it was wound neither would they being afraid of the Souldiers who were present and warded haue laid togither the garments so handsomely and seuerally when as their attempt would haue admitted no delay in regard of the present danger VVhat did this laying of the clothes in the Sepulcre signifie That the Lord did not neede any funerall ornaments but that he had put on immortalitie that the former innocencie which we lost in Adam was recouered for vs in Christ that the cause of shame being taken away in the last daie we shall be adorned with eternall life in stead of garments with heauenly glorie VVhat witnesses were there of this rising againe 1. The enemies of Christ namely the Romane Souldiers to whom Pilate committed the custodie of the Sepulcre who gaue testimonie to the Priests of the Lords resurrection although being by them corrupted by money which is an vsuall thing with that kinde of men they made an impudent lie that the Disciples of Iesus had taken away his bodie whilest they slept But it is an apparant lye for if the keepers slept how knew they that the bodie of the Lord was stollen away by his Disciples If they were awake why doe they lye in saying they slept if they tooke his bodie why left they his cloathes 2. The Angels of God appearing in white garments one while sitting within the Sepulcre a Ioh 20· 12 and sometimes standing without it not as though Christ could not without their helpe come out of the Sepulcre but that they might testifie themselues to be Christs ministers that they doe serue him and the Church b Heb 1 4· and the women and the Apostles might bee assured that Christ was risen againe that there might not want heauenly witnesses also hereof for they beare witnesse that Christ is truely risen againe Luk. 24.4.5.6 Mark 16.6 VVhy seeke yee the liuing among the dead Againe they say Hee is risen hee is not heere he is risen 3. The Disciples of Christ sawe the Sepulcre emptie and Christ raised vp after death who could not bee suspected of false dealing For they could not bee perswaded of Christs resurrection vnlesse they with their owne eyes and eares were ioyned together with him they were so farre from deuising it by a plot amongst themselues They also bare record hereof by their Doctrine life and bloud 4. Iesus himselfe being dead and buried did afterwards shewe himselfe in sundry maners when he was reuiued VVhat were the appearances of Christ after hee was raised againe Manifold whereby Christ presented himselfe aliue both in the day of his resurrection as also in other daies following and that fortie daies in which hee was conuersant vpon earth the beames of his brightnesse and glorie beeing repressed as yet How oft did he appeare on the day of his Resurrection Fiue times 1. To Marie Magdalene alone at the Sepulcre out of whome he had cast seauen diuels a Mark 16 9 Iohn 20 14 2. To the same Marie Magdalene and the other Marie when they were gone back from the Sepulcre in the way b Mat 28.9 that all suspition of fraude and violence might bee taken away and that hee might shewe himselfe the Redeemer of the
female sexe 3. To the two Disciples Cleophas and his fellowe as they were going to Emaus c Luk 24.13 31. of whome when hee was not discerned at the first because their eyes were held from discerning him hee was afterwards knowne of them in the breaking of bread their eyes beeing then opened and againe hee vanished from them not in respect of himselfe absolutelie but in respect of his Disciples and therefore it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from them that is hee ceased to bee seene of them who notwithstanding in himselfe was visible Which came to passe either because of his sodaine departure from them or because their sight was againe dimmed that they could not see him 4. To Simon Peter alone Luk. 24.34 d 1. Cor 15 d 1 Cor. 15.5 5. To the Apostles the eleuen as Marke hath it e Mark 16.14 or as Paule the 12. f 1. Cor. 15.5 they being so called because of the cōmon title of their society fraternity being gathered together all saue Thomas at Ierusalem Vnto whome he entring Iohn 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gates being shut not through the gates being shut but after the gates were shut and no man opened to him seeing the wall or gates by the almightie power of God might in one moment make entrance to his bodie which pierced them in a moment and the creature shall giue place to the Creator he stood in the middest of them and when they doubted whether it were hee hee gaue himselfe to bee seene and handled of them And proued his bodie to bee a true bodie and tooke away all suspition of spirituall entrance penetration of dimensions incircumscription inuisibilitie illocability and lastly of the appearing of a Ghost g Mark 16 14. Luk. 24 26 Iohn 20 19 seq What appearances made hee in the daies following Sixe 1. On the eight day after the resurrection he appeared to his Disciple Thomas being present when he entred againe to them the gates being shut h Iohn 20 26. 2. At the sea of Tyberias he appeared to seauen of his Disciples who were fishermen a Iohn 21.1.2.3 3. To eleuen Disciples at once in a certaine mountaine of Galilie as he had appointed with them b Math 28 16 4. To more then 500. brethren at once c 1 cor 15.6 5. To Iames by himselfe d Ibid v 7 concerning whom the testimonie of Paule is sufficient for vs. 6. On the verie day of his ascention hee appeared to the Apostles on mount Oliuet when he was taken vp into heauen out of their sight e Luk 24.50 Act. 1 6 12 Why doe not the Euangelists and Paule 1. Cor. 15.5 keepe a like order in rehearsing his appearances but some haue not some some other appearances That not so much the order of the appearances which might bee also greater as the trueth of his resurrection in which our saluation standeth might bee regarded and that varietie might euidently proue that the Euangelists did not agree and deuise amongst themselues to write those Histories but that they might shew that the Lord rose againe truely But why appeared he not to all or at least to the chiefe Priests and Elders of the people 1. Because as the kingdome of Christ is not of this world a Io. 18.36 so neither doth it depend of mans patronage 2. As with God there is a time of mercie so also there is a time of iudgement 3. Because the resurrection of Christ was foretold by the Prophets publickly preached by the Apostles proclaimed to all nations and confirmed enough and more then enough by testimonies which followed the ascension as First by the visible giuing of the holy Ghost in the day of Pentecost 2. By the gift of tongues 3. By the admirable audacitie and confidence which appeared in the Apostles 4. By the efficacie of the Gospell in conuerting very many 5. By the miracles done by the Apostles by inuocation of Christ f Act. 2.2.43 3.6 4 13.31.33 6. By the appearance of the Lord himselfe vnto Stephen when he was stoned g Act. 7 55 and to Paule when he went to Damascus h Ac◠9.3 1 Cor 15.8 17. By the preseruation of the Church according to Christs promises Mat. 16.18 The gates of hell shall not preuaile against it 8. By Baptisme and the Supper of the Lordi. 9. Lastly by the feeling of Christ dwelling in the hearts of the godly and by the earnest of the spirit 4. Because the condition of Christs kingdome which is of grace is this that it is not manifest to bodily eyes but to the eies of the minde and faith according to that Iohn 20.29 Blessed are they who haue not seene and beleeue 1 Rom 6 4 How differ the Resurrection of Christ and of other dead men 1. In the efficient cause for Christ rose againe by his owne power that which no man besides himselfe could euer do 2. In the end for others who haue beene raised vp haue risen againe subiect to the miseryes of this life and being to die againe But Christ first swallowing vp mortalitie and laying away at once all the infirmities of mans life rose againe vnto immortality a Rom. 6. ◠3. By the effectes What manner one was Christ when he rose againe Wholy glorious 1. In respect of the Diuinitie for whereas before it was hid in Christ now it was fully manifested and reuealed 2. In respect of his humanitie because all infirmities and accidentall properties with which Christ was borne as also all aduersities and miseries and all necessities of hauing meate drinke sleepe c. being laid away it was fully and to the highest degree of perfection adorned with new qualities but such as were created aboue besides the common order of nature as in the soule wisdome ioyfulnes c. In the bodie incorruptibilitie subtilitie nimblenesse brightnesse and shining through the power of the Godhead dwelling in it by which also it was exalted farre aboue all creatures b Psal 45.7.8 But the essentiall properties of it being still kept so that his body being now in glorie is still according to the ordinarie dispensation of nature to be seene and felt composed of instrumentall parts finite and conteined in place as Christ himselfe after his resurrection teacheth See ye my hands and my feete for it is euen I my selfe For a Spirit hath no flesh and bone as yee see me haue Luk. 24.39 For whome did Christ rise againe Onely for and to the elect for the vngodly shal rise againe not because of Christs resurrection but by the iust iudgement of God they shall rise againe vnto eternall damnation and by the force of that sanction and decreee which was added to the commaundement giuen to Adam Gen. 2.17 In what day thou shalt eate of the tree of the knowledge of good and euill thou shalt die the death namely as well the first as
he is here lo he is there And Paule bids that we shew forth the Lords death till he come 1. Cor. 11.26 What therefore is that which Paule saith Ephes 4.10 that Christ ascended aboue all heauens that he might fulfill all things The meaning is that he might poure out vpon the Church which consisteth both of Iewes and Gentiles his gifts and benefits by the holy Ghost a Ioh. 14.16 For so is the word of fulfilling taken b Isa 33· 5. Ierm 31 25 And this particle answereth to that which he said before out of Psalm 68.19 Hee ascended vp on high and gaue gifts to men the similitude being taken from Princes who after victorie obtained doe shew their liberalitie to all their people 1. Serm. de aduentu eyther by solemne feastes or largesses and gifts Or vnderstand it so as Bernard hath obserued that he might fulfill all things namely which were foretold and which were required to our saluation What witnesses were there of his ascension The Angels for it was fit that he who in his conception natiuite temptation death and resurrection had vsed the ministerie testimonie of Angels should now also vse the same for witnesses when he was to performe the greatest worke pertaining to his diuine maiestie 1 That he might mitigate their griefe which his Disciples tooke at their separation from their meekest Lord and Master by the promise of his future comming 2 That when the sight of the Apostles fayled they might shew the way into heauen as Chrysostome saith homilia de ascension◠Domini 3 That they might teach that though he was absent in bodie yet he would defend his seruants by his spirit and protect them by the ministerie of Angels Besides this witnesse of the Angels the Disciples also were witnesses Who were the foretellers of this ascension Dauid a thousand yeares before it fell out saw this triumph in the Spirit and sang a song of victorie to Christ triumphing a Psal 68.5 Enoch the sonne of Iared the seuenth man from Adam a man verie godly and a Prophet was taken vp into heauen and did figure this ascension b Gen 5.24 Heb. 11.5 being suddenly made of mortall immortall and translated into eternall blessednesse c 1. Cor. 15 52. 1. Thes 4 17 But chiefely Elias being caried vp into heauen by a whirle wind on a fierie Chariot and horses that is which shined with light like fire d 2. King 2.11 was a notable testimonie and example not onely of the Lords ascension but also of eternall life For that which the Lord saith Iohn 3.13 No man ascendeth vp into heauen but he that hath descended from heauen the sonne of man which is in heauen is to be vndestood of the proper vertue of his ascension and his aduancement aboue all creatures But how doth the ascension of Elias differ from Christs ascension As a shadow differeth from a bodie or a picture from a quicke man For 1 Elias was translated into heauen without the panges of death that God by this publicke testimonie might auow and ratifie his doctrine and by this meanes might reclaime the Israelites from Idolatrie to sincere religion and pietie But Christ before he ascended suffered and died but he reuiued and manifested the glorie of his resurrection by ascending and confirmed also whatsoeuer was said or done by him 2 Elias ascended by the ministerie of Angels in a fiery chariot In homil ascensionis because as Gregorie saith Pure man needs the helpe of other things neither could he ascend into heauen by himselfe whom the impuritie of his flesh did oppresse and keepe downe Bvt Christ was caried vp into heauen not in a chariot but by his owne power without the ministerie of Angels because he who had made all things was by his owne power caried aboue all things 3 Elias left vnto Eliseus his cloke the gifts of the spirit doubled vpon him but Christ compassed his Disciples with his cloke that is he put vpon them power from aboue filling them with the gifts of the holy Ghost and gaue vnto them power to worke miracles double to his greater then his own a Ioh. 14.12 not in nature but in number and efficacie or with greater effect I say with greater power not of the Disciples but of their maister who wrought in them but especially the conuersion of the Gentiles vnto Christ by the preaching of the Gospell 4 Elias was made a Citizen of heauen but vnto a Christ alone is giuen a name aboue all names and he is become so much more excellent then Angels by how much he hath obtained a more excellent name then they haue Ephes 1.21 Phil. 2.9 Heb. 1.4 What is the end of this Triumph 1 That he might seale vnto vs the worke of our redemption being now complete and perfected and might testifie that eternall righteousnesse was brought vnto vs. For which cause Augustine calleth it the confirmation of the Catholike faith To the same effect is that Ephes 4.10 He ascended that he might fulfill all things namely all the oracles and prophecies which were extant of him such as was the foretelling of his ascension and which it behoued to be fulfilled to accōplish the work of our redemption 2 That he might giue a cleare testimonie of his Godhead by which mans nature was caried on high 3 That hauing ouercome death he might obtaine that glorie in his humanitie which before the foundations of the world were laid was prepared for him a Ioh. 17.5 For then Christs glory was made most apparant when as the new guest who was both God and man was entertained in heauen which then the Angels had not seene from beginning of the world To the same purpose is that which is said Psal 24.7 Ye Princes open your gates that the king of glorie may enter in 4 That he might prouide for vs a mansion and abode in the heauens and might put vs in certaine hope that our soules being separated from our bodies should go vnto him and that we also may ascend into heauen in bodie also at the last day for where the head is there also must the members be Iohn 14.3 What are the effects and fruits of the Lords ascension 1 Captiuitie was led captiue Christ triumphed ouer Sathan death sinne and hell of which it is said Coloss 2.15 And he hath spoiled principalities and powers and hath made a shew of them openly and hath triumphed ouer them in the same crosse 2 The sending of the Comforter that is the holy Ghost and that visibly namely on the fiftieth day after his resurrection Act. 2.1 c. Which the Apostles should not haue receiued vnlesse Christ in his bodie had departed from them Iohn 16.7 Then a visible powring out of diuers giftes of the same spirit vpon the Church Epist ad Dardanum And to this effect is that saying Ephes 4.10 He ascended that he might fulfill all things not in his
Whereupon Gregorie in his homilie of the Ascention To sit saith hee is proper to him that iudgeth to stand proper to him that fighteth and defendeth Stephen therefore beeing in the laboure and trauell of his combat saw him standing whome hee had for his helper but then after his ascention Marke describes him sitting because after the glorie of his Ascention hee shall in the end bee seene as a Iudge thus farre Saint Gregorie Doth not the omnipresence or the beeing euery where of his bodie follow vpon the sitting of Christ at the right hand of his Father seeing the right hand of the Father at which he sitteth is euerie where Surely no no more then eternitie or vncorporallenesse doth inasmuch as the same right hand is without bodie and eternall 2. The bodie is not said to bee the right hand but figuratiuely To sit at the right hand Now it is no good argument to reason from a figuratiue speach to a proper 3. Wee shall also be placed at the right hand of Christ and yet we shall not be euery where 4. A man may raigne in many seuerall places although hee bee not essentially in them and therefore it is but a least to make the essence of Christs humanitie to stretch as farre as his rule and gouernment or on the contrarie to hemme in his power and essence within the same limits Neither doth this sitting take away the essentiall properties of his humane nature which beeing taken away the nature of man should not bee glorified but vtterly abolished But what then is not Christ euery where Hee is but by communication of properties to signifie that great coniunction of two natures in Christ alone according to that Iohn 3.13 No man ascendeth vp into Heauen but he that hath descended from Heauen the Sonne of man which is in Heauen For Christ is so one as that which is proper vnto him in regard onely of one of his natures is sometimes attributed to whole Christ in respect of the vnitie of his person How many parts are there of this sitting Two 1. Exceeding great glorie and that both humane and inherent in the humane nature as in a subiect and by habituall grace shining ouer euery Creature and also Diuine proceeding from the deitie dwelling in humane nature In this respect Act. 7.55.56 Stephen sawe the glorie of God and the heauens open and Christ sitting at the right hand of the father that is in an estate exeeeding glorious or shining with the Diuine and humane nature 2. A full administration of a kingdome whereby Christ being so exceeding glorious doth exercise dominion ouer all things created in heauen and in earth Ephe. 1.20.21 22. This Iesus when he raised him from the dead hee set him at his right hand in heauen farre aboue all principalitie and power and might and Dominion and euery name that is named not onely in this world but also in that that is to come And 1. Pet. 3.22 which is at the right hand of God gone into heauen to vvhome the Angels and powers and might are subiect VVhat is the end 1. That such exceeding maiestie and glorie might follow such extreame humiliation and infamie 2. That he might enioy most blessed rest both in body and in soule 3. That both heauenly and earthly creatures might looke vp vnto his maiestie might bee gouerned by his hand attend vpon his becke and might be subiect to his power Phil. 2.9.10 God hath highly exalted him giuen him a name aboue euerie name that at the name of Iesus euery knee should bow both of things in heauen things in earth things vnder the earth What are the effectes or fruites 1. That he subdueth all his and his seruants enemies 2. Hee gouerneth his seruants by his spirit and by little little perfecteth them 3. By his intercession to his father and by the perpetuall force and efficacie of his sacrifice hee obtaineth peace for his seruants Heb. 7.25 Hee euer liueth to make intercession for them and he doth bring to passe that the father doth account all his seruants acceptable and beloued in his sonne and doth alwaies embrace thē with a fatherly affection and hee doth alwaies appeare before his father in heauen that as the onely Mediator hee may sanctifie their prayers by the sweete smelling sauour of his sacrifice and may offer them to his father and make them acceptable Rom. 8.34 Christ sitteth at the right hand of God and maketh request for vs. 4. Hauing all thinges in his power he doth most mightily defend and preserue his Chrurch yet militant on earth and that by diuers meanes against all the assaults of Sathan 5. Hee admitteth his members according to that they are able to receiue euen to the fellowshippe of his eternall glorie not only in potentia in power nor in right or in hope alone but euen in act but yet in himself as in the head as members ioyned vnto the head and that by a threefold maner of coniunction or knitting together 1. Of his eternall predestination whereby he hath chosen vs to bee his members 2. By the coniunction of his flesh whereby he hath coupled our flesh vnto himselfe by an hypostaticall vnion although not in generall for then it should agree with euery man to be the word of God as it agreeth with Christ but yet in the particuler and in indiuidno as Damascen speaketh in his first booke and 11. Chapter 3. By the coniunction of his spirit whereby communicating vnto vs his spirit he doth ioyne vs most neerely vnto himselfe and maketh vs flesh of his flesh and bone of his bones Ephe. 2.6 And hath raised vs vp together and hath made vs sit together in Heauen in Christ Iesus But in the world to come hee will indeed really admit vs to the fellowshippe of this eternall glorie in full possession For Mat. 25.23 Hee will place the sheepe on his right hand And Mat. 19.28 It is saide That wee shall sit together with Christ in heauen And 1. Cor. 6.2.3 that wee shal iudge the world and the Angels and shall raigne together with Christ Apoc. 3.21 To him that ouercommeth will I graunt to sit with me in my throne euen as I ouercame and sit with my father in his throne And Ioh. 17.24 Father I will that they vvhome thou hast giuen me be vvith me euenvvhere I am yet so that Christ as the head alwaies hath the preeminence What meaneth Christ then vvhen hee saith Mat. 20.23 To sit at my right hand and at my left hand is not mine to giue but it shall be giuen to them for vvhome it is prepared of my Father Hee speaketh according to their opinion by whome hee wa◠demaunded and which dreamed of a kingdome of the Messias in this world neither doth hee derogate any thing from his owne power but declareth that it was not enioyned him by his father that hee should assigne vnto euery man a degree in the kingdom of heauen but that hee
Cor. 1.10 All the promises in Christ are yea amen that is to say in Christ alone they are propounded to be exhibited and to be performed Doth not the merit of Christ at the least giue the vertue and efficacie thereof to our workes that they may merite and deserue the grace and fauour of God Christ hath merited for vs Iustification Regeneration and life eternall but that we our selues should merit euen any the least benefit much lesse those speciall benefits he hath not merited For then there should be some thing detracted from the meere grace of God and Christs merit if we should in any part come into participation of merit with him Therefore Paule Rom. 4.4 doth so seuer works and grace thar granting workes he denieth grace To him that worketh saith he reward is not imputed of grace And Rom. 11.6 he sheweth such a disagreement betweene works which those men call meritorious and grace that the one of them being granted the other must needs be denied But if it bee of grace then not of workes else grace should be no grace The same is to be said of Christs merit for seeing that the merite of Christ and grace do necessarily stand together Christs merit and ours can by no meanes agree together Doth not Paule in those places speake of workes done by mere naturall men before regeneration Nay but rather he speaks of good workes which cannot be done without faith a Ro. 14.23 And of the works of Abraham the father of the faithfull b Ro. 4.2.3 23. And there was neuer yet any question of the workes of the vnregenerate seeing they are all sinnes though some be more hainous then others For Eph. 2.3 By nature we are all the children of wrath to wit passiuely that is in daunger of the iudgement of God being angrie with vs and Hebr. 11.6 It is impossible vvithout faith to please God Seeing the Scripture doth commend vnto vs this rule of the iudgement to come in these vvords God will giue euerie man according to his workes Psal 62.15 Math. 16.27 Rom. 12.6 Rev. 22.12 shall sentence be giuen according to works as causes deseruing the recompence eyther of life or of death If you speake of the workes of the Reprobate it cannot be denied but they shall bee the cause of the sentence of death which shall be giuen But if we speake of the works of the elect then we affirme that God will giue sentence of life eternall and that he will rewarde the elect according to their workes yet not as causes of life and rewarde but as certaine effectes demonstrations and tokens testifying of the causes themselues But the true and onely causes are the decree of God from all eternity also vocation and iustification in time as that place proueth Math. 25.34 wherein we haue the expresse forme and manner of the iudgement to come Come saith hee ye blessed of my father take possession of the kingdome prepared for you before the foundations of the vvorld vvere laide For this calling of them by name and putting them in possession of the kingdome of heauen doth sufficiently shew the cause why the elect are put in possession of the kingdome of heauen to wit because they be blessed with all spirituall blessing in Christ Ephes 1 1.2 being freed from the curse of the law a Gal 3 14 they are the heires and sonnes of God by his free promise and therefore called and iustified For adoption vocation and iustification are parts of that blessing of God in time Whereupon those whom before verse 34. he had called the blessed of his father verse 37. he calleth iust and calleth the verie kingdome of heauen it selfe an inheritance 2 They prooue the cause of saluation to be laid in the eternall decree of God because before the foundation of the world there was prepared for those blessed ones that is which were called and iustified in time that kingdome into possession whereof he will put them 3 That particle according or euen as in those sayings doth not signifie the cause but the conformitie as in that 1. Corin. 13.12 That I may knowe according to that that is euen as I am knowne So GOD shall giue to euerie one according to his workes that is euen as hee hath done good or euill But the causes of death whereunto the reprobate shal be adiudged are placed out of themselues to wit the malediction of God and the decree of God for the king shall say Math. 25.41 get ye hence ye cursed into euerlasting fire and yet they let not but that their workes also be the cause of damnation Are not then besides those causes of the benediction and decree of God the good vvorkes of the elect in like manner the causes of saluation There is not the like reason of euill workes and of good works For euill workes are our owne and merite vnto vs but good workes are not our owne but workes of the holy ghost in vs such as we owe vnto God a Luk. 17.10 Besides euill workes are perfectly euill and euen the least euill that can be deserueth death but good workes are imperfectly good and there is nothing but that which is in euery respect absolute and perfect can procure life and that also by promise Therefore good workes cannot be numbred among the causes of saluation Adde moreouer that the Apostle doth manifestly attribute the sentence of life to faith imbracing the gospell 1 Thess 1.10 when he shall come saith he to bee made glorious in his saints and to be made wonderfull in them that beleue because faith is esteemed as our witnesse in that day Whether is there in those words Come ye blessed only a calling and adiudging them to life and then after followeth the cause taken from their works for I was hungrie and ye gaue me to eat Yea the compellation or calling and the proposition doth cōtaine the cause of the sentence and the reason is added after from the effects prouing that cause and testifieng of it as though he should say thus Enter ye into heauen because ye are blessed and ordeined vnto the kingdome of heauen For by your good workes ye haue declared that ye are blessed and from all eternity ordeined to the kingdome of heauen VVherfore will he giue sentence according to workes Because workes are better knowne to vs as the effects which be better knowne then the causes themselues now it is the will of GOD that in that Iudgment all thinges should be visible and perceiued by sense that iudgement may bee giuen of true and liuely faith by her naturall properties and true effects least we should boast of the visard of faith or the shadow of it in stead of true faith Againe not to shew the cause of saluation but to the intent wee should be stirred vp to the studie of good workes for so much as wee are certaine wee shall not lose our labour In what respect then is life
eternall called a reward In a generall signification according to the proper phrase of the Scripture whereby wage doth signifie not by relation but absolutely the extreame part or the end of any thing Also rewarde yet free yea a gift as Paule declareth Rom. 6.23 The wages of sin is death but the gift of God is eternall life through Iesus Christ our Lord. 2. Not as a cause but as a consequence because that though eternall life be giuen for another cause to wit for the merit of Christ apprehended by faith yet it is giuen also as an appurtenance in recompense of the labours and miseries which the godly suffer in this life as Christ saith Mat. 19.29 Whosoeuer forsaketh houses or brethren c. For my name sake shal receiue an hundred fold and shall inherit eternall life euen as the inheritance is giuen to the sonne not fot doing his duetie but because hee is a sonne according to that common saying As soone as the sonne is borne the portion is due as also in recompence of his obedience And why doth God promise reward to the good workes of his children Because they beleeue now they which beleeue are righteous through the righteousnes of Christ imputed vnto them to the iust life is promised and abundance of all good things To what purpose doth hee thus promise 1. That they might bee spurred on to doe their duety more cherefully 2. That they might be testimonies of Gods prouidence because the goods of this life come from him and are distributed at his pleasure according to the saying in the Prouerbs Pro. 10 20. The blessing of the Lord maketh rich and that hee will preserue his Church in this life and prouide for his wherefore Christ saith Seeke first the kingdome of God and his righteousnesse and other things shall be added vnto you Math. 6.33 3 That God might stirre vp his to beleeue to call vpon him to hope and giuing of thankes according to that Psal 50.15 I vvill deliuer thee and thou shalt glorifie me 4 That they might be remembrances and pledges of the promise of grace for which they are bestowed vpon vs. What causes ought to prouoke vs to liue vvell 1 The commaundement of God whereunto all creatures should obey 1. Thess 4.3 This is the vvill of God euen your sanctificaiton 2 Our dutie which we owe that we may declare our thankefulnesse towards him Rom. 8.12 We are debtors to God and not to the flesh neyther are we our owne men but his who hath elected vs to holines of life Luke 17.10 he hath redeemed vs from all iniquitie and cleansed vs in the bloud of Christ that we might be made followers of good works a Luk. 1.74 75. 1 Cor 16.19 20. 3 The necessitie of order of the cause and the effect for a good tree bringeth forth good fruit Math. 7.17 and they that are lead by the spirit of God are the sonnes of God Rom. 8.14 1. Iohn 3.9 Euerie one that is borne of God doth not commit sinne that is by affirming the contrarie he endeuoureth after holines because the seed of God abideth in him that is the holy Ghost so called by the effect because by his vertue as it were by a certaine seed we are made new men 4 Faith which cannot be kept where we go on in sinne against conscience 1. Tim. 1.19 Fight the good fight hauing faith and good conscience vvhich being put avvay some haue made shipvvracke of faith 5 The excellency of good workes because thorow Christ they are that worship which pleaseth God or sacrifices of thankesgiuing seasoned with faith as it were with salt kindled with the holy Ghost as it were with fire from heauen and sanctified by the merit of Christ and accepted of God thorow Christ 1. Pet. 2.5 6 Our owne dignitie For being iustified wee are the sonnes of God the holy Temple of GOD Kings and Priestes annoynted of the holy Ghost wherewith being clothed wee ought to publish the righteousnesse of God in thought word and deed and the prayses of God by confession 7 The promises of Gods blessings as well corporall as spirituall Leuit. 26.34 a Deut. 28. Esa 1.19 If ye vvill vvalke in my precepts I vvill giue you raine in due season and the free reward of our patience and obedience toward God as Moses Heb. 11.26 is said to haue respect to the recompence of revvard because 1. Timoth. 4.8 Godlinesse hath the promises of this life and that vvhich is to come 8 The good that comes by them for wee must doe good workes to further our neighbour by our godlinesse to glorifie GOD and to stoppe the mouth of the aduersaries b Luk 6.7 1 Pet. 2.12 14. c. Titus 2.8 9 That by the fruits of faith wee may be made more certaine of our election and vocation and being made new creatures may nourish in our selues the hope of life eternall 2. Peter 1.10 Iames. 2.17 Why must we auoid euill workes 1 Because they displease God Psalm 5.5 Thou art not a God that delightest in iniquitie neyther shall the vvicked dvvell vvith thee and they prouoke him to anger thou hatest all those which vvorke vvickednesse verse 6. 2 They doe dishonour the profession of the Gospell and the glorie of God Rom. 2 24. For your sakes is the name of God euill spoken of among the Gentiles as Nathan saith to Dauid 2. Sam. 12.14 Thou hast caused the enemies of the Lord to blaspheme by this meanes 3 Because they draw downe vpon vs punishments both publike and priuate warres famine pestilence c. Deut. 28.15 c. If thou vvilt not heare the voyce of the Lord thy God Leuit. 26.3 14. c. thou shalt be cursed vvhen thou goest forth into the field c. Againe Thou doest chastice the sonnes of men for their iniquities Psal 90.8 4 Because there followeth the tyrannie of Sathan into whose power the reprobate are deliuered vp in whose snares they are taken captiues and doe his whole pleasure 2. Tim. 3.26 5 Because by ill doing all spirituall exercises are hindred faith is weakened the conscience wounded calling one God disturbed and ceased the holy ghost greeued Ephes 4.30 do not ye greeue that holy spirit of God wherewith ye are sealed 6 They deserue eternall damnation as Paule witnesseth they that doe such thinges haue noe parte in the kingdome of god neither shall they possesse it Galat. 5.21 1. Cor. 6.10 Are good workes necessarie to saluation The question is ambiguous for if it be taken in this sense that our good workes are so necessarie to saluation that they are the cause or merite of righteousnesse saluation and life eternall it is false But if it be vnderstood that new obedience is necessarie so as it be a duety which we owe and an effect necessarily following reconciliation it is true 2 Because god will saue noe man without repentance and the gift of the holy ghost is necessarie to life
seruants of God and 8.2 Christ hath set mee free from the law of sinne and death The other whereby wee shall bee wholy redeemed into full and perfect libertie a Epb 1 14. And this is called the redemption of liberty that is freedome of libertie or of deliuerance And Rom. 8.21 The glorious libertie of the sonnes of God b Luk. 21.28 And the redemption of our bodies Rom. 8.23 Wee may tearme that onely begun this perfect For though wee be made free by the first kinde of liberty yet in some part we are held in some slauerie by the power of sinne so as wee cannot doe that we would c Gal. 5.17 And the seruitude of corruption yea euen death it selfe doth hold vs fettered in her chaines vntill that day of redemption d Eph. 4.30 when Christ shall by his power set vs free being redeemed by himselfe For wee are onely saued by hope Rom. 8.24 and 1. Iohn 3.2 Now are we the sonnes of God free indeed e Mat 5.17.25 but it hath not yet appeared what we shall be but wee knowe that when he shall appeare wee shall bee like vnto him euen as he is Like vnto this shall that our deliuerance be or the restauration of the creature not of the Angels or of euery particuler man but of the frame of the heauens and of the elements whereby it shal be deliuered from the bondage of corruption whereunto now it is subiect into the libertie of the glorie of the sonnes of god that is into that happy estate of incorruption which shal be made manifest when the sonnes of God shal be exalted into glorie For there shal be new heauens and a new earth 2. Pet. 3.13 f 2 pet 3.21 Ro. 8 19.20 21 now in this place we doe especially speake of the first kinde of libertie What is christian libertie It is a spirituall liberty whereby we that truely beleeue are freed and sett at libertie by the bloud of Christ from the slauery of sinne and the tiranny of the deuill 2 From the accusation burthen and curse of the lawe the weight of Gods anger Damnation and eternall death 3 And being indued with the spirit of adoption of libertie illumination we are deliuered from the vaile of the heart that is from the miserable blindenes of error and the bondage of darknesse which was brought vpon vs by Adams sinne lastly from the yoke of the ceremonies of the law of meates drink daies of apparrell of the bodie and from such necessary obseruing of dâ—fference in thinges indifferent and so from all humane traditions to the end that wee might willingly and cheerefully as well in soule as in body serue God in righteousnesse and holinesse all the daies of our life Rom. 4.12.13.14 a 1. Cor. 9.27 Gal 3.45 Tit. 2.11 12 VVhat is the cause of this libertie The chiefe efficient cause is god the meritorious is Christ alone the deliuerer as Ioh. 8.36 It is expressly said If the sonne make you free you shal be free indeed And. Gal. 5.1 stand fast in that libertie whereby christ hath made you free For he hath purchased this libertie for vs with his owne pretious bloud b Col. 1.14 1. Pet. 1.18 The cooperator is the holy Ghost 2. Cor. 3.17 where the spirit of the Lorde is there is libertie who is also both the earnest and witnesser of the same There be two instrumentall causes namely the trueth or the gospell wherein this libertie is propounded Ier. 34.15 Behold I preach libertie Iohn 8.32 yee shall know the truth and the truth shall make you free And faith whereby it is imbraced Rom. 5.2 By faith are we brought into this grace wherein we stand the subiect is euery one that beleeueth whether Grecian or Iew whether male or female whether bond or free 1. Cor. 7.22 c Gal. 3.28 The manner or forme of this spirituall liberty is not perceiued by the sence of man but it is wrought secretly whilest that the soules of the faithfull are besprinkled and washed in the bloude of the sonne of God and are reformed by the holy ghost and their consciences purified by faith from dead workes to serue the liuing god Heb. 9.14 By which meanes it commeth to passe that this liberty wheresoeuer it is hath these accidents or properties righteousnesse peace a good conscience and ioy in the holy ghost a Rom. 14.17 1. Ti. 3.3 And therefore Ioseph inioyeth this liberty although a slaue and bound in prison b Gen. 39 20.21 Daniell sitting amongst the lions c Dan. 6.17 23. Lazarus full of botches and boiles d Luk. 16.20 22. In what thinges doth it consist or how manie partes hath it or how manie degrees be there of this libertie Foure 1. The first is a deliuerance from sinne and death which is wrought by the remission of sinne that it be not imputed by the mortifieng of the flesh least it preuaile and by freeing vs from the second death according to the saying of Paule Rom. 8 1.2 there is no condemnation to them which are in Christ For the law of the spirit of life which is in Christ Iesus that is the spirit of Christ or the grace of regeneration hath freed me from the lawe the authority and force of sinne and death and therefore this is called the libertie of righteousnesse d Col 1 14 Heb. 9.15 and of life and the remission of sinnes e Eph. 1.7 and transgressionsg. the lawe of the spirit of life that is Christs holinesse inherent in Christe which is in Christ Iesus himselfe hath freed me from the lawe of sinne and of death How are we said to be freed from sinne seing it doth alwaies dwell in vs and. Iohn 1.8 If ye say we haue no sinne we deceiue our selues and the truth is not in vs We must distinguish betweene sinne raigning and sinn subdued Rom. 6 6. c. so also betweene the matter and the forme of sinne For we are freed from the raigning and dominion of sinne which dwelleth in vs also from the forme or the guilt of sinne whereupon is that 1. Iohn 3.6 we reade whosoeuer abideth in him sinneth not that is greedily with desire to obey it slavishly and without all resisting of it a that is to say he that is truly partaker of Christ doth not giue himselfe ouer to sinne Againe verse the. 9. euery one that is borne of god sinneth not that is he doth not sinne with full purpose And we do not deny that sinne is in the faithfull or dwelleth in them but that it raigneth not b Rom. 6 12 And touching the guilte Psal 32.1 Blessed are they whose iniquities are forgiuen and whose sinnes are couered blessed is the man vnto whome the Lord imputeth no sinne But of sinne subdued and the matter of it Eccle. 7.20 it is written there is no man iust vpon earth which doth good and sinneth not VVhat is the vse ef this part
Lazarus was caried by the conduct of Angels into Abrahams bosome so was the rich man thrust downe into hell c luk 16.23 and therefore the soules can not be said to rise againe either from death or sleepe In this respect do wee confesse in the Creede the Resurrection of the flesh onely Yet because the soule returneth to quicken and gouerne the bodie and there is no resurrection without the soule it may be said to rise againe by accident Shall the same bodies in number or shall new bodies rise againe 1. The verie selfe same in number those truly without defect because Psal 34.21 The Lord keepeth all the bones of the Saints there shall not one of them be broken And there shall not a heire of your head perish Luk. 21.18 2. Because euery one shall beare in his bodie that he hath done bee it good or euill 2. Cor. 5.10 3. Because God hath consecrated the bodies of the faithfull to be Temples vnto himselfe d, 1. Cor 3 16.17 6 15 19 4. Because this corruptible bodie saith the Apostle 1. Cor. 15.53 must put on incorruption pointing with the finger a like quantitie and the verie same essence in number saith Tertul For he could not speak more expresly vnlesse hee should apprehend with his hands his owne skinne 5. Because the bodies of the wicked are subiect to the torment of hell e Math. 10 28 6. Because all that are in their graues shall heare the voice of God Ioh. 5.28 Men therefore shall not rise againe out of the fower Elementes as if they were made of a new matter as though the being the same againe could not be in the matter of an humaine bodie but onely in the forme thereof to wit in the soule as some vnconstant spirits would haue it and therefore man may bee said to rise againe the same in number Alber. oratio de Resurr for the form's sake namely the soule for although when a print is made in wax and marred againe the same forme remaineth not and therefore if it be againe made in the same wax it cannot bee called the same print in number yet the verie same wax remaineth so although the substantiall figure of mans bodie be confounded in the graue yet the bodie shal rise again the same in nūber because the selfe same matter with the properties making one and the same Indiuiduum indiuisible bodie shall be restored by the commaundement of God a Ioh. 2.18 7. Because Christ whose members wee are and to whose bodie our bodies shall be conformed receiued againe that bodie which he had caried about with him b Ioh. 2.19 8. Because it were absurd that Paule should be depriued of the reward of the Crowne in his bodie wherein he caried the markes of Christ So that euen as if a garment be ripped into pieces afterward bee againe sowed together it maketh all one garment no other in number or if the small wheele of a firelock bee taken in sunder afterward the ioynts therof also made cleane be ioyned and set together againe it is the same in number So shall the essence be all one of mans bodie which though dissolued shall againe be ioyned together by God and shall rise againe the infirmities and accidents being taken away which may bee wanting without destroying the essence And because God hath all the Elements readie at his beck no difficultie shall hinder him that hee may not command both earth and water ayre fire to restore that which seemeth to be consumed by them VVhat shall bee the forme or manner of the Resurrection When the last day shall appeare Christ on a sodaine and vnawares in the same visible forme wherein he ascended to heauen shall come in the clouds with Angels and thousands of his Saints Iud. 14. with the cheerefull voice of an Archangell and with the trumpet of God when at the voice and so at the sound of the trumpet Mat. 24.31 as in mount Sinai when the Law was promulged c Exod. 19.16 they shal be raised vp shal take againe their owne bodies who sleep in the dust to whom the act of coupling the soule and body togither a new after death or the returning of the soule at the commaundement of God into her owne bodie shall be the forme of Resurrection but they who shall be found liuing and remaining afterward in his comming shall be changed in a moment and in the twinckling of an eye 1. Cor. 15 52. d 1 Thes 4 15 16 this sudden change not of the substāce but of the quality of their bodies shal be vnto them in the steed both of death as also of resurrectiō that it might be true which is written Heb. 9.27 It is appointed vnto men that they shall once die When shall the Resurrection be Christ answereth But of that day and hower knoweth no man no not the Angels of heauen but my father only Mat. 24.16 What shall be the conditions and qualities of the bodies that rise againe Six especially are recited a 1. Cor. 15 32.43.53 1. Immortalitie for of mortall such as they are now they shal be made immortall 2. Incorruption of corruptible they shall become incorruptible it is sowne a bodie subiect to corruption it is raised in vncorruption 3. Spiritualnesse for of liuing creatures that is of such as are quickned with an humane soule and are maintained in this naturall and fraile life with outward succors as meats and other means ordained of God they shall be made b Gen. 1.29.40 1 Tim. 4.3 spirituall not in essence but in condition or qualitie by partaking of the gifts of the spirit 1. Because they shal be altogether ruled by the holy spirit 2. Because they haue wholly giuen themselues to the gouernment of the same spirit 3. Because being vpheld by the power of God they haue no neede of meates or other helps because they shall be endewed with an exquisite fine and sharp intelligence of the senses it is sowne a naturall body it is raised vp a spirituall bodie 4. Strength for of being weake and subiect to sundry calamities sicknesse and sorrowes they shall be made firme strong not subiect to any perturbation and able for it is sowne in weaknes but shall rise in strength and the soule shall so perfectly rule ouer the bodie that heauinesse and weight shall be no hinderance thereto whereby it shall come to passe that we shall be rapt with such a nimble motion of our bodies to meet the lord in the aire 1. Th. 4.17 5. Perfection for of being deformed altogether full of vncleannesse lame and filthy to behold they shall rise very beautifull comely to behold very seemely wanting no limme not young as children nor decrepit with yeares but of a ful age ripe and strong as also the bodies of Infants that die in their mothers wombe shal by that wonderfull worke of God receiue as Austin witnesseth such a body as
c 2. Thess 2 8 Revel 20.10 whome the Lord at that time chiefly will destroy with the spirit of his mouth that is by the preaching of the Gospel and after vtterly abolish in his glorious comming that is when he shall returne in glorie vnto iudgement which the Epithite glorious comming sheweth 4. The vnreasonable creatures also the heauen and earth and whatsoeuer is contained in them shall be iudged in their manner For 2. Pet. 3.7.10.11.12 The heauens and earth are reserued vnto fire against the day of condemnation and of the destruction of vngodly men and the heauens shall passe away with a noyse that is from mutabilitie to immutabilitie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruption and the Elements shal melt with heate and be dissolued and the earth with the workes that are therein shall be burnt vp but not as touching the Essence as if this most goodly frame of the world were to be brought to nothing for then where should Christ execute his iudgement but that it is to be restored to a better more excellent forme as touching the corruptible qualities all those things being taken away which are vnperfect and transitorie certaine filthinesse dregs of mortality being put away purged by fire as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing the vertue of cleansing as gold in the fornace as it is saide 1. Cor. 7.31 The fashion of the word goeth away not the propertie And Rom. 8.22 We knovv that the vvhole vvorld groneth vvith vs also and trauaileth in paine together vnder hope that it also shall be deliuered from the bondage of corruption into the glorious libertie of the sons of God So Act. 1.21 a restauration of all things is promised So Ps 102.72.28 The heauens shal perish and they shal all waxe old as a garment as a garment shalt thou fold them and they shal be changed namely to the better And Reuel 21 1. I saw a new heauen So Isaiah 65 17. and 66.22 New heauen and a new earth that is renewed are promised Therfore Peter addeth verse 13 We looke for new heaueÌ„s a new earth according to his promise wherin dwelleth righteousnesse but it is not reuealed in the Scriptures what manner of restauration this shall bee For vvhat things shall iudgement be giuen For the faith and vnbeleefe of euery one according to the effects of either a Math. 12.36.37 for euery idle word how much more for grieuous sin shall there an account bee giuen in the day of iudgement euen of them that doe not embrace the satisfaction of Christ Rom. 2.16 The Lord will iudge the secrets of men And chap. 14.12 Euerie one shall giue an account for himselfe vnto God 2. Cor. 5.13 Euerie ones worke shall be manifest for the day will declare it and the fire will trie euerie mans worke what it is although this day may be better vnderstood of the light of truth driuing away the darknesse of ignorance and shining in our mindes as fire And 2. Cor. 5.10 All must be made manifest that euerie one may receiue according to what he hath done be it good or euill The like Reue. 20.12 Whereupon saith Augustine In what facts euery man shall be found when he departeth from his bodie in the same shall he be iudged VVhat shall the forme of this iudgement be It cannot be declared but yet the Scripture shadoweth it vnder the figure of a most iust and royall iudgement a Math. â—4 30.31 25.31 50. follow Math 13 26 1 Thess â— 4 And it doth consist in preparation sentence and execution of the sentence giuen The preparation shall be on this wise 1 As a theefe commeth in the night so shall Christ on a sodaine come visibly from heauen from whence we are bidden to looke for him in his maiestie that is in diuine power in heauenly brightnsse in glorification of bodie in authoritie to iudge and in the guard or company of all his Angels and armed with flaming fire b 2 Thes 1.8 Psal 50.3 A fire shall goe before him he shall not then come alone humble despised neither vnto affliction as in the first comming c Math. 11.29 Isa 53.5 2 He shall sit on the throne of the glorious maiestie d Math 19.28 but what the throne may be no man must enquire yet for certaine it shall appeare corporally and visibly in the clouds of heauen apparent to the eyes of all men Act. 1.11 and Reue. 1.7 Behold he commeth with clouds and euerie eye shall see him yea euen they which pierced him thorow 3 He shall gather together by the ministerie of the Angels all nations before him so that not any how wicked and mightie soeuer can withdraw himselfe or be absent escape flie from or resist thar appearance 4 He shall separate them one from another as a shepheard doth seuer the sheepe from the goats and he vvill set the sheepe that is those who haue heard his voice and haue embraced his sheep like innocencie on his right hand but the goates that is those who despising their shepheard haue followed their owne wantonnesse and lust like goates on his lest 5 He shall giue a double definitiue sentence and that in order The first shall be most earnestly wished for of all the Elects for the King shall say to them that shall be on his right hand with a singuler affection of fauour and loue commending and setting forth the grace God and his free adoption his Election from the beginning and blessing in Christ not their merits Come ye blessed of my father and possesse for your inheritance the kingdome prepared for you since the foundations of the world were laid Whereunto he will adde a reason of the cause taken from the fruits of faith declaring the cause that is from the works of mercie performed vnto him in his members For I was an hungrie and ye gaue me to eate c. The second shall be most fearefull For turning vnto them that shal be on his left hand he will say vnto them depart from me ye cursed into hell fire which is prepared for the diuell and his Angels Whereunto in like sort he will adde the reason of the cause for I was an hungrie and ye gaue me not to eate c. 6 The execution of the sentence shall presently follow the sentence For the reprobates being expulsed by the Angels from the Lords presence shall will they nill they be compelled by his glorious strength to goe into eternall torment a 2. Thess 1.8 9 but the godly shall be taken into the ayre to meete the Lord that they may enioy eternall life and blessed immortalitie with Christ b 1. Thess 4 17 After what law will Christ giue sentence Although the godly shall be freed also from the word of the law in as much as Christ hath fulfilled it for them and by the same law which appointeth euerie sinner to eternall punishments shall the wicked be condemned yet
their hands and that he shall be our Iudge whose brethren we are and the members of his bodie who is a most louing Iesus that is a Sauiour Patron Aduocate Redeemer and Intercessor for vs who laid downe his life for vs and who hath solemnly promised euerlasting life to all them that beleeue in him Rom. 8.32 VVho shall condemne It is Christ that maketh intercession Whereupon we haue good cause to wish for that day according to the saying of Christ When these things beginne to come to passe then looke vp for your redemption draweth neere Luke 21.28 So that it is a merueile which Tertullian in his Apolegetic cap. 38. writeth that Christians were wont to pray for the deferring of the end seeing we daily desire the comming of Gods kingdome 3 It terrifieth the wicked because him whom now they refuse for their Sauiour they shall finde to be their iudge who shall adiudge them to eternall torments VVhat is contrarie hereunto 1 The heathens opinions of the worlds eternitie 2 The Decree of Origen and the Chiliasts that at length a thousand yeares after the Resurrection all shall be saued 3 The errour of them who beside the iudgement that ensueth presently at the first seperation of soule and bodie thinke there doth not an other vniuersall iudgement remaine And of others who thinke that the soules of the godly are not rewarded in heauen nor the soules of the vngodly punished in hell before the day of iudgement 4 The wicked opinion of those mockers who denie or contemning that iudgement or scoffingly asking when that shall be which is so long deferred 2. Pet. 3.3 who so soone as they heare that the last iudgement shall bee cauill As the Epicures and Stoicks cauilled Act. 17.32 following Manilius who saith The fathers savv no other neyther shall posteritie beheld any other 4 The curiositie of them who eyther vpon some fained Reuelation as the Circuncellions the Anabaptists the Enthusiasts who were wont to spread their prophecies amongst the common sort and to set downe the verie certaine yeare moneth and day of iudgement or vpon some position and aspect of the Starres or on some imaginarie supputations of numbers and times or on Arithmeticall calculations as this Platonists or are giuen to iucidiall Astrologie or on common prophecies or on humane authority dare define that time as they who repeat I know not what Rabbines dreame as if it were a diuine Oracle pronounced by Eâ—ias Six thousand yeares the world shall last two thousand years before the Lawe two thousand vnder the Lawe two thousand â—fter the Lawe and then shall the end be which saying may by the Historie it selfe be confuted as vaine because there was two thousand fiue hundred and thirtie yeares before the Lawe and fewer by many then two thousand yeares under the Law and it is manifestly contrarie to the saying of Christ Act. 1.7 For the end of the world doth depend neyther on the Law of nature or on course or any other cause but on the pleasure and secrete will of God onely The nine and thirtieth common Place Of Eternall life How many kindes or differences of life doe the Diuines make THree 1 There is a life of nature which the Apostle calleth an Animall life of the naturall soule being the better part of man a 1. Cor. 2.17 15 47 whereby the good and bad doe in this world one among another liue are quickened doe perceiue and vnderstand which may also be called a Bodily Temporall Naturall and Present life Whereunto the first or naturall death which is a dissolution of the bodie and the soule is opposed 2 There is a life of grace which Gods children onely in the spirituall kingdome of Christ doe enioy in this world which by way of excellency is called The life of God not so much for that it is from God as all the other three kinds of life also are as because God liueth in them that are his that this life he sheweth and approoueth b Ephe. 4.18 and it is called for the same respect The life of Christ because Christ liueth in his through a supernaturall faith and spirit and they liue vnto God and conforme their life vnto his will c Gal. 2.20 and it is called a new life a Christian life and a Renewing of the mind will and affections and it is also called a new creature a new man supernaturall and spirituall which is opposed to death in sinne and to the old man a Col. 3.3 3 There is a life of glorie whereby the soule being ioyned againe to her owne bodie shall lead a life which the Apostle calleth spirituall not in respect of the substance but of the qualities 1. Corinth 15.44 whereby the faithfull shall liue for euer and it is laid vp in Christ and in the end of the world shall be disclosed a and which is opposed to the second death and is called eternall whereof only here we are to intreat But how manie waies is aeternall life taken Two waies 1. Metonymically both for the way that is in the meanes and manner of comming to the inheritance of heauen Iohn 3.36 He which beleeueth on the sonne hath aeternall life And Cap. 17.3 This is eternall life that they acknowledge thee to be the onlie true god and whome thou hast sent Christ Iesus where by the way we may note Thee and whome thou hast sent Christ Iesus to be the subiects in this proposition and the only true God the praedicates of either subiect Also for Christ himselfe 1. Iohn 5 20. This is the true God and life eternall Efficiently indeed as he is God but as he is man and died for vs in part materially because sinne which is the cause of death was purged in his flesh in part also efficiently but by a secondarie meanes namely by his intercession good will and vertue of his sacrifice by the communication of his flesh with vs and of forgiuenes of sinnes and of life eternall which is therein partly also instrumentally because the deity quickeneth vs by reason of the substantiall vnioÌ„ through the flesh And after this sense is life aeternall begunne in the faithfull in this life 2 Properly for the estate of the blessed after this life whereof Iohn in the same 3. chapter 16. verse whosoeuer belieueth on the sonne can not perish but hath euerlasting life And. 3.7 to Tit. 9. We are heires according to the hope of eternall life By what arguments doe we proue that there is a life eternall 1 From the nature of God for seeing there is a god and the same is liuing and eternall it followeth necessarily that there is a life eternall whereby god liueth and is eternall 2 From the condition of the soule for seeing that it is immortall it followeth that there doth remaine an other life after this wherein the soule liueth by it selfe though seperated from the body and in which life she acknowledgeth and praiseth god highly 3
that our concupiscence is mortified and that it taketh not occasion to sinne by the forbidding of the Lawe as before it was wont f Ro. 7.5 6 8 9. 3 Death of the world by which the world is dead vnto the godly and that actiuely not vnto them who enter into cloysters profession of a monastical life but vnto those who for the excelleÌ„cy of the knowledge of Christ despise all things which the world esteemeth and is in loue with 2. And who renounce the workes of the world as whoaring dicing and whatsoeuer is a worke of the flesh 3. And who are not caried away with the delight of the world Againe the world is passiuely deade vnto those who in like forâ— are despised of the world for otherwise the world oftentimes were neuerthelesse dead vnto them who notwithstanding are dead vnto the world Therefore Gal. 6.14 Through Christ the world is crucified vnto me and I vnto the world And Phil. 3.8 I account all things but losse for the excellent knowledge sake of Christ But the spirituall death of the vnbeleeuers or of natural men is that which may be called the death of faith or the soules death namely by which they being without Christ and his spirit being also voide of faith are dead in their sinnes in the ablatiue case Ephe. 2.5 and yet they liue in sin nor do they earnestly desire forgiuenesse and so liuing they are dead g Mat. 8.22 1 Tim 5.6 Rev. 3.1 and are said to walke in the shadowe death h Esa 9.1 3. And eternall death is a perpetuall infelicitie and misery of the whole man and it is called the second death a Rev 2 11 21.8 of which is said The death of sinners is the worst death Psal 34.22 I desire not the death of a sinner but that the sinner turne from his waies and liue Ezech. 33.9.4 A ciuill death Among Lawyers it is meant of them whose estate is altered that is who haue falne from some degrees of honour and liberty and haue not kept the reputation of an honest man But at this time we entreat of the third kinde of death What is eternall death It is the vnspeakable most wretched most fearefull and endlesse condition of the Reprobate ordained by God not in that the soule may againe be separated from the bodie or that the bodie or soule dyeth and that they cease either to be to liue to haue sense for they shall bee and shall liue continually but in that they shall bee for euer shut out both in soule and bodie not onely from all fauour and beholding the presence of God but also that they shall bee adiudged most iustly to an horrible endlesse and deserued curse by reason of their sinne b Isa 66.24 Math. 25.41 46 2 Thess 1.9 For as neither eye hath seene nor eare hath heard neither hath it entred into the heart of man what things God hath prepared for them that loue him 1. Cor. 2.9 So also neither can the greatnesse of the paines and torments which are prepared for the damned be plainly vnderstood in this life much lesse be expressed in wordes If the soule and body of the Reprobates shall haue a being and shall liue for euer Why is their future estate not called a life but a death Bicause such an estate and condition of life as theirs is euery way most miserable deserueth to be called a death not a life What are the Epithites of eternall death That the greeueousnesse of the punishment might in some sort be pouretraied it is called in scripture by termes taken from the punishments of this life as Confusion Shame eternall reproach The worme that euer gnaweth the lake of fire and brimstone Hell mourning weeping and gnashing of teeth A fierie fournace an eternall deuouring and vnquenchable fire extreame darknes out of the kingdome of light the worme that dyeth not eternall torment and the like c Isa 30.33 66.24 Math. 8.12 22 13. 25 46. Mark 9.43.47 Reue. 19.20 20.10 14 15. In which Epithites is shadowed as it were the forme what and how great the punishments of eternall death shall be what be the causes of eternall death God the most iust Iudg is the cause a farr of d Math. 25.41 Rom 2 8 2 Thess 1 5 6 8 9 The nearest cause is Satan the seducer vnto sinne and a murderer euen from the verie beginning of the worlds creation for that he slew man thorough sinne a Iohn 8 44 The subministring instrumentall cause is man himselfe consenting vnto Satan lastly sinne whereby man departed from the law of God Gen 2.17 In the day that thou eatest of the tree of the knowledge of good and euill thou shalt die the death either death aswell temporarie as eternall And Rom. 5.12 Through sinne death entred into the world And 6.23 The wages of sinne is death And. 1. Cor. 15 21. By man came death For whome is eternall death prepared For the cursed or Reprobates for the workers of iniquitie for vngodly sinners horrible murderers whoremongers witches for Idolaters and all liers b Re. 21 8 and to speake in one worde for vnbelieuers that is for those who haue not knowne God nor hearkened vnto the Gospell c, 2. Thess 1 8 that in bodie and soule they may be punished punished because they haue sinned in body and soule Math 10.28 Feare him which can destroy the body and soule in hell namely with eternall torments and therefore the substance of neither shall perish What place is ordained for eternall death That which the Hebrewes call Tophet of noise and confusion and Gehenna of a place nigh to Ierusalem situated in the field of a certaine man called Hinnon wherein the Israelites offered their sonnes to the Idoll Moloch d Iosua 15 8 Isa 30.33 2. Kings â—3 13 2. Chro. 28.3 Ierem. 7.31 which the Greekes interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a darke place a house without sun-light and Tartarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it frighteth all which place the Latines expound Inferos of the situation a nethermost place Hell as also Abyssum that is a gulfe of vnmeasurable deapth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bottomeles place e Luk. 8.31 Reu. 9 20 What is Hell It is a certaine hidden and horrible place appointed by God vnto eternall torment for the damned men and euill Angels f Num 16 30.33 Esa â—0 33 Math. â— 12 25 41 2 Thess 1 9 Where is Hell It is hard to iudge and it becommeth vs not to be inquisitiue herein but to endeauour that we take heed that we one day proue not by experience where it is Yet is it somewhere nor any vpper but a nether because it is below and therefore fardest of from the highest heauen which is the seate of the blessed For the Scripture Luk 16.26 placeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a broad and large gulfe 〈◊〉 〈◊〉 〈◊〉
vp in them through faith Or else it is a visible signe of inuisible and sauing grace of God instituted of God to seale and confirme that grace in vs. Or a Sacrament is a testimony of the grace of God toward vs in Christ confirmed by a visible signe with the mutuall testification of our faith and religion towards him b Gen. 17 7 10.11 1 Cor. 11 23 Who is author of the Sacrament God alone for as it belongs to God alone 1. To promise and to giue grace 2. To make a couenant with the Church 3. To bestow the gift of righteousnesse So also it belongs to him alone to institute a signe of grace or of the couenant and remission of sinnes 1. Cor. 11.23 I haue receiued of the Lord that which I haue also deliuered vnto you Therefore may wee not receiue any other Sacrament into the Church then those which God hath ordained to that vse neither yet is the forme or manner of the institution any manner of waies to bee violated For Thomas saith well The ordaining of Sacraments is a note of the excellencie power and maiestie of God Why did God adde the Sacraments to the word 1. To the intent that they might be visible Sermons of his promises applyed to our capacitie who be stil carnal wherupon Augustine saith that the Sacrament is a visible or a sensible word 2. That they might be signes whereby men yea such as bee most ignorant and rude might bee stirred vp to perswade themselues that God doth not mock men when hee promiseth his grace and eternall life vnto them and that by such signes they might bee led by the hand vnto the thing promised as it were present For if thou hadst beene spirituall saith Chrysostome God would haue propounded his spirituall gifts spiritually vnto thee But now seeing the soule is vnited to the bodie hee propoundeth his spirituall gifts vnto thee by those which are corporall 3. That he might vnderprop and confirme our faith in his promises none otherwise then ciuill contracts being subscribed by the Secretarie the Princes seale is wont to bee added that so there may be a strong euidence or authenticall instrument 4. That by signes of his owne institution hee might call vs back to worship him might hold vs therin and might put a difference betweene vs and other sects Whereby it comes to passe that the first man yea being pure and free from sinne hereupon earth had neede of Sacraments because hee was made earthly and naturall a 1. Cor. 15.45 But after that we shall bee in heauen heauenly and spirituall and haue once obtained the promises wee shall then haue no more neede of them In what predicament is a Sacrament To wit of Relation so farre forth as it is considered as a signe or a thing signifying in respect of the end or the scope whereunto it is ordained for a signe hath relation to the thing signified Therefore a Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the predicament of Relatiues that is of those things which haue relation to others For Relatiues are such whose essence is nothing else but this by some meanes to haue relation or reference to another thing And it is also in the predicament of Action so farre as being a visible action it is commanded to be done with a certaine ceremonie For the water simply taken by it selfe is not the baptitisme but the sprinkling of the water in a conuenient manner together with the institution of Christ Neither are the bread and wine simply by themselues vnderstood the Supper of the Lord but the bread together with the breaking distributing taking and eating of bread and drinking of wine as it is ordained by Christ for the remembrance of him What is the genus of a Sacrament A signe because it signifieth something For euery Sacrament is a signe but not euery signe is a Sacrament but a signe in lawfull vse for that golden rule is infallible nothing hath the nature of a Sacrament out of the vse instituted of God Now a signe as Augustine defineth it â—ib 2 docâ— Christ is a thing that besides that forme which it offereth vnto the senses maketh some other thing thereby to come into the minde So Gen. 17.11 Circumcision is called the signe of the couenant And of signes some bee naturall which signifie of their owne nature as the dawning of the day is a signe of the sunne approaching some be at the will of the Institutor as the signes of families And these are such as either haue some Analogie and likenesse with the thing they do signifie of which sort be the sacraments Whereupon Augustine saith If the sacraments should not haue a certaine likenesse with those things wherof they bee sacraments they should not bee sacraments or else such as haue no similitude with the thing signified but doe altogether depend of the institution In which sense words are signes of things and the ringing of the bell a signe there shall be a Sermon How many sorts of signes be propounded to be considered in the scriptures Three sorts some of Doctrine or of the word as the extraordinarie and vniuersall worke of God or miracles which are seene with the eyes where at the mindes of men doe wonder which giue testimonie of the infallible trueth of the word vnto the glorie of God As in the old Testament Abrahams smoking furnace and burning firebrand a Gen 15.17 the bush burning and not consumed b Exod. 3.2 Epist 23.40 Bonif Moses his rod c Exod. 4.2 3 the pillar of a cloud in the day and that pillar of fire by night d Cap. 13.20 the drying vp of the red sea e Ca. 14.14 water flowing out of the rocke f Cap. 17 6 the standing still of the Sunne g Iosu 10.13 the signe of the Prophet Ionah In the new the healing of the sick raising vp of the dead casting out of Diuels h Mark 16 17 18 c. Some of Anger and those either threatning with some fell iudgements to hang ouer mens heads for their sinnes as namely wonders in heauen comets tempests earthquakes the signe of the sonne of man i Mat 24 30 or else punishing both temporal as thunders lightnings famine pestilence wars euill beasts as also spirituall to wit heresies corrupting of Doctrine idolatry schismes which the Lord sendeth that men being admonished and corrected by these might repent and there be signes which God shall send before the day of Christs comming k Mat 24 4 5 Others be the signes of grace which are added to the promises of God and doe testifie of the grace of God toward vs. Wherfore they are not signes simply which serue to shadow out signify only the things with God promiseth but seales pledges because they seale vp vnto the beleeuers the things promised l Gen. 9.22 37.9.10 Of how many essentiall parts doth a Sacrament consist Of
temporall and brittle life for this would bring in a Capernaiticall eating of his flesh But it is spirituall not in respect of essence but in the manner of receiuing and by the spirituall strength and efficacie of our norishing by it because the spirit or minde of man doth receiue it by faith alone and really and truely for there is also in spirituall actions their realitie is nourished by the vertue of the holy Ghost and is fed vnto spirituall and eternall life And truely the benefit of spirituall life doth redounde also to the bodie it selfe forasmuch as from thence it is regenerated it is sanctified and at length shall be partaker of the blessed Resurrection but neuerthelesse that meat is not to be called corporal but spiritual because it giueth onely spiritual nourishment Therefore although there is an eating of the bodie in which respect that is to say in respect of the terme or obiect it might be called corporall notwithstanding in respect of the manner it is not a corporal eating Therefore seeing that the flesh of Christ is only spirituall meate and in like manner the bloud of Christ spirituall drinke it followeh that the flesh of Christ is eaten onely spiritually and also that his bloud is drunke spiritually that is with the mouth of the spirit or soule namely by faith which the holy Ghost himselfe doth ingender in our minds Ioh. 6.51 Because the commaunding words of the Supper Take and eate doe speake of a corporall action and of one eating with the mouth And concerning that which ought to be taken and eaten Christ saith a little after This is my bodie whether therefore is the true bodie of Christ taken by a corporall action and eating The Maior is denyed because seing that the holy Supper as hath beene said doth consist of two things earthly and heauenly or of the signe and of the thing signified there are two sorts of eating and therefore a twofold eating is commaunded one of the signe another of the thing signified that corporall and sensible but this spirituall and intelligible The word of eating is attributed to that properly but to this figuratiuely as Psal 14.4 The workers of iniquitie eate vp my people as they eate bread And Ioh 6.53 Otherwise it should followe that the bodie of Christ is to bee eaten by a corporall action which is a horrible thing and the conceipt of the Capernaits For Christ goeth not into the belly but into the heart Ephe. 3.17 therefore is not eaten with the mouth a Mark 7.18 19 And whereas to auoide this absurdity some doe faine a corporall eating which may bee done after a heauenly and supernatural manner it is a deuised forgerie vnutterable and no way is intelligible and moreouer implying a contradiction What is it to eate the bodie and to drinke the bloud of Christ It is not onely to beleeue the promise of God which doth witnesse as Christ himselfe expoundeth it Ioh. 6. vers 35. I am the bread of life hee that commeth to mee shall not hunger and hee that beleeueth in mee shall neuer thirst Where the Lord doth declare that to beleeue is to drinke and to come to Christ by faith is to Eate that the flesh of Christ is crucified for vs and his bloud shed for vs for remission of sinnes but to be spiritually refreshed and to receiue spirituall life and strength by a true communication of the bodie of Christ as it were by nourishment as Christ saith He shall not hunger nor euer thirst and moreouer to lay hold vpon Christ by faith not appearing a farre of but so vniting and insinuating himselfe vnto vs that he may be our head we his members Tractat 26. 27 vpon Iohn Whereupon Augustine in the second Sermon De verbis Apostoli saith That same manducare to eate what is it but to be refreshed that same bibere to drinke what is it but viuere to liue This is saith hee to eate that meate and to drinke that drinke to abide in Christ to haue Christ abiding in him as Christ himselfe declareth Ioh 6.56 Hee that eateth my flesh and drinketh my bloud dwelleth in mee and I in him And by this hee which dwelleth not in Christ and in whom Christ doth not dwell without doubt hee neither eateth his flesh spiritually nor drinketh his bloud although carnally and visibly hee presseth the Sacrament of the bodie and bloud of Christ with his teeth Therefore the eating of the flesh of Christ and the drinking of his bloud is not onely faith but a certaine consequent and effect of faith namely the inward coniunction of vs with Christ the effect whereof is ioye in God and moreouer life eternall a Iohn 6.51 54.56 1. Cor. 5.8 Seing that Christ is giuen daily in the word to be eaten by faith and is there eaten of the faithfull Iohn 6.35 why is there neede of the supper That by this Sacrament as by an action more euident vnto vs or by a word visible that is shewing that selfe same thing to the eyes which the word doth signifie to the eares of the hearers our faith being more exercised and more confirmed we may eat him more and more and may apply him vnto vs more nearely more effectually and moreouer by Christ so eaten we may haue more spirituall sense motion and life vntill in that last day needding the vse neither of the word nor of the Sacraments we all in Christ and with Christ being present with vs in verie deede in heauen doe enioy that euerlasting spirituall life Now therefore at the length distinguish exactly the waies of eating of the bodie of Christ As it is a Sacrament it is not taken generally for the whole action of the Lords Supper and for the taking it selfe both of the signe and also of the thing signified but for the signe it selfe Question vppon Leuiticus 57. as Augustine saith Secundum quendam modum Sacramentum corporis Christi corpus Christi est that is after a certaine manner the Sacrament of the bodie of Christ is the bodie of Christ and hee saith the same thing oftentimes Sacramentum Ecclesiae duobus constare Sacramento re sacramenti that is That the sacrament of the Church doth consist of two things of the sacrament the thing of the Sacrament In this sense one eating is outward Sacramentall Symbolicall or Sacramentall onely namely of them which in the Lords Supper doe eate that holy signe of the body of Christ with the mouth of the bodie but which without faith is of no moment to saluation Another is Mentall or spirituall only namely of the thing signified which is done by faith alone by hearing reading and meditating of the word of God concerning which Ioh. 6.53.54 55.63 and it belongeth to all times but yet onely to the faithfull and in the olde time also it was common to the Fathers a Cor. 10.3 verily verily I say vnto you Except yee eate the flesh
or as Damascen saith One nature is not made capable of contrary Substantiae things disagreeing 7 Because the presence of the bodie is opposed to a religious remembance 8 Because it should follow that the Apostles did eate the passible and mortall bodie and that Christ is not to be sought in the heauens 9 Because the heauens must receiue him and being receiued containe him vntil the time that all things be restored Act. 3.21 10 Because the like kinde of speaking is no where found in Scripture which is properly according to the letter to be vnderstood of two natures together and vnlike essences For it is not said water is wine or the rod is a serpent but water was turned vnto wine the rod into a serpent And as often as the first substāce that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc aliquid is predicated of another first substance in scripture the Enuntiation of that sort is figuratiue as the Rocke was Christ 1. Cor. 10.4 Christ is that lambe of God Iohn 1 29 Iohn is Elias Math. 11.14 Christ is the true vine Iohn 15.1 11 Because it is needfull to seeke for an othet sense whē the absurdity of the word or letter written do make against any Article of faith or against any manifest place of Scripture as this doth And to make sense of these words Hoc est corpus meum there are fourteene seuerall opinions amongst the Papists 12 Because when the Capernaits did imagine in their minde I know not what corporall eating of the flesh of Christ Christ drewe them backe from that conceipt saying That his words are spirit and life that the flesh profiteth nothing that is to say so eaten as the Capernaits did dreame And he obiected vnto them the mention of his Ascension into heauen Iohn 6.62.63 13 Because this opinion maketh that the bodie of Christ is common to the godly and vngodly which truly is no light discommoditie but a great impietie 14 No Sacrament can be fully expressed and vnderstood without a Trope For in all Sacraments it is most vsuall that the name of the thing signified is giuen to the signe it selfe or the signe is named from the thing signified and that both for the conueniencie of the signe and the thing signified and also for the most certaine giuing and receiuing of the thing signified Whether doth the omnipotency of God take away the discommodities which follow transubstantiation consubstantiation It is not lawfull to reason Theologically from the Omnipotencie of God vnlesse the will of God goeth before plainly laid open in his expresse word For so Christ said to the Sadduces Math. 22.29 Ye are deceiued not knowing the scriptures nor the power of God Because we must looke not what God can doe absolutely but what he will doe for our God is in heauen saith the Psalme 115.3 He doth whatsoeuer he will not what he can Wherupon Tertullian Dei posse velle est non posse nolle that is de spiritu e◠Litera God can doe that which he will that which he will not that he cannot but that which he would both he could doe and he hath shewed it And Augustine saith God is omnipotent not because he can doe all things but because he can bring to passe whatsoeuer he will so that nothing can resist his wil or any way hinder the same but that it is fulfilled Which sayings are vnderstood of that absolute omnipotencie by which God is said that he can doe many things which notwithstanding he will not and therefore doth not but of the actuall and effectuall power wherby God bringeth to passe all things which he will For the will of God is conuerted with the actuall omnipotencie whereupon we rightly gather God will therefore he can doe and doth in like manner God can and doth therefore he will But it is absurd to gather God is omnipotent therefore he doth al things euen which he will not whereupon Damascene saith omnia quidē quae vult potest non vero quae potest vult potest enim perdere mundum sed non vult that is to say he can do all things which he will but he will not do all things which he can For he can destroy the world but he will not 2 We may not argue from the omnipotency of God to confirme that which containeth a contradiction as when any thing is said to be and also not to be or to be such a thing and also not to be such a thing in act and in deed Therefore the schoolemen doe affirme that God cannot make that contradictories may be together true Because a contradiction doth put to be and not to be togither which to doe is a point of impotency not of omnipotencie This Impossible is not a signe of weaknes but it is a token of exceeding great vertue and constancie So God cannot dy he cannot sin he cannot be deceiued he cannot ly a T it 1.2 Heb. 6.18 he cannot make a thing done vndone one that is begotten vnbegotten hee cannot bring to passe that if there be a thing defined there may not also be a definition thereof He therefore which saith indefinitely and simply that God can doe all things doth comprehend not onely good things but also the contrarie euils of these things which doe agree to the deuill and not to God as saith Theodoret verie well But those things which are said to be possible to God some of them are said to be simplie vnpossible by reason of his constant nature Some Hypothetically that is by a presupposall by reason of the constant and altogether vnchangeable truth of his decree and will God truly can simply bring to passe that that may be done which is not or that which is may cease to bee that a bodie may be a Spirit Also He is able of stones to raise vp children vnto Abraham b Mat. 3.9 he is able to bring to passe that a Camell may goe through the eye of a needle c Math. 19 24.26 but not leauing him as he is by nature but making him so slender as is needfull to be done like as he is able to bring to passe that a rich man may enter into the kingdome of heauen not so long as he is such a one but changing him and teaching him to depend onely vpon one God But because it once pleased God that his son hauing taken vnto him flesh should be made our eternal brother like vnto vs in al things which doe appertaine to the naturall and substantiall truth of a bodie according to his creation a Heb. 2 17 4.15 Phil. 3.28 he will not haue things contrarie to nature which do destroy the humane nature in Christ assumed which do take it away and ouerturne the definition therof therefore potenter non potest that is powerfully hee is not able saith Augustine To bring to passe that the bodie of Christ may be together in act a body and not a bodie
senses all which truely together cannot bee deceiued vnlesse they bee withholden as in the two Disciples which did thinke the Lord to be some stranger and in Marie Magdalene which supposed that he had beene the gardiner Luk. 24.16 Ioh. 20.15 Whether vnlesse the bodie of Christ be determined to be euery where by this is it separated and pulled asunder from the Diuine nature which is eueriewhere and to which it selfe is personally vnited or hath the body of the Lord obtained that by the vnion that it should be wheresoeuer the word is In no wise because of those things which are equally vnited so as one doth not stretch further then another one cannot be in any place where the other is not but if the one doe stretch further then wheresoeuer the lesse is there also is the greater but not contrariwise as wee may see in a precious stone and in a ring Because therefore the diuinitie of Christ doth exceede the humanitie wheresoeuer the humanity is there is the diuinitie with it not on the contrarie Neither is the personall vnion a making euen of the humane nature with the Diuine or an effusion of the properties of the Diuine nature into the humane that the humane nature may haue the same properties which the diuine hath but it is such an vnion wherby the humane nature doth subsist in the person of the word so as it may be as it were a part therof neither may it subsist by it selfe or without the word But it doth not follow Epist 57. ad Dard. saith Augustine that that which is in God is euery where as God is Moreouer seing that the deitie is euery where whole not by parts not as in a place it cannot be that the humane nature which it assumed can be said to be separated any where from it although it be contained onely in it owne place so as the inuiolable truth thereof doth beare But also the bodie of the sunne and the light thereof haue betweene themselues a naturall and extreme coniunction yet notwithstaÌ„ding to what places soeuer the light doth extend it self the body doth not come to them really So also the eye the sight are verie neerly ioyned together between themselues yet the sight goeth to many things to which the eye doth not extend it selfe Finally rightly said those ancient fathers in the general council of Chalcedon that the difference of natures in Christ is not taken away for the vnion but rather that the propertie is kept of both natures concurring into one person or one hypostasis But whether did that which Christ said Ioh. 3.13 No man ascendeth vp to heauen but the sonne of man which is in heauen make the humane nature of Christ while it was in earth to haue beene also at the same time in heauen No for the Sonne of man in this place signifieth the whole person of Christ which also is the Sonne of God but the humane nature doth signifie onely one part of that person which was assumed in time of the virgin Therefore that which is spoken of this person which is not man onely but also God is amisse said to be spoken of the humane nature also For by this it should be gathered that the humane nature was before Abraham before it was conceiued in the wombe of the virgine But it is certaine that the sonne of God when hee did speake in earth was in heauen in the same manner wherein hee descended from heauen For Christ doth speake of one and the same subiect that is of the sonne of man that he descended from heauen concerning whom he said that he is in heauen But the son of maÌ„ is said to haue desceÌ„ded not because his flesh fell downe from heauen but because the diuine nature is from heauen and tooke vnto it humane flesh Therefore the sonne of man when hee was vpon earth is so said to haue beene in heauen not because the humane nature but because the diuine nature of this sonne which alwaies filleth heauen and earth was in heauen namely by the Trope Synecdoche wherby both the whole is plainely vnderstood Booke 6. cap. and a part is named of the whole saith Cassian It is not vniust to subiect the nature of Christs glorious body which is called spirituall to the lawes of common nature In no wise because the glorie abolished not the trueth of the bodie nor changed it into a spirit but altogether made it subiect to the spirit a Luk. 24.36 Acts. 1.9 10 11. 7.55 56 Aug. Whether doe the Orthodoxall Fathers when they write that the bread which the Lord did reach to the Disciples not changed in forme but in nature by the almightie power of his word was made flesh Cyprian Serm. de caena domini In prologe Psal 33 That Christ bare himselfe in his hands Augustine That the bodie of the Lord doth enter into our mouth That the tongue is made bloudie with the bloud of Christ and that Christ himselfe is seene touched broken and that teeth are fastned to his flesh whither doe they I say b Chrysost Hom. 83. vpon Math. 45. vpoÌ„ Iohn hom 24 vpoÌ„ 1. Cor. speake properly and without trope No seeing that the senses themselues and experience do witnesse the contrarie and these things cannot bee spoken properly without great and Capernaiticall blasphemy Therefore those speaches of the fathers are figuratiue whereby the name and effects of bodie and bloud are giuen to bread and wine and in like manner those things which are done in the signes are attributed to the bodie and bloud of Christ but yet although somewhat hardly and by an hyperbole to commend the worthinesse of the mysterie they doe shewe in these most expresse figuratiue and Metonimicall phrases how certaine and effectuall the mystery is of our communion with Christ or our spirituall eating of Christ namely of such sort that we may bee flesh of his flesh and bone of his bones that is that being truely made one with him wee may enioy all his goods b Ephe. 5.30 In epist vpon Ioh tractat 1 serm de Crâ—mate Epist 102 ad Euodium Otherwise saith Augustin We cannot with the hand handle Christ fitting in heaueÌ„ but we can touch Christ by faith And Tract vpon Io. 50. The bodie of Christ ascended into heauen some body may aske How shal I hold him being absent How shal I send my hands into heauen that I may hold him sitting there Send thy faith thou hast hold on him And vpon Ps 73. he writeth that he did beare himself in his owne hands after a sort namely because he did beare in his own hands the SacrameÌ„t of his bodie And Cyprian saith that Sacraments haue the names of those things which they doe signifie And the same Augustin Neither let it moue thee saith he that somtime the thing which doth signifie doth take the name of that thing which it signifieth for so the rock is called
spiritually fed with my bodie giuen for you and my bloud shed for you and are nourished by it to life eternall Why had the Lord rather vse this phrase This is my bodie and this is my bloud then to say this signifieth my bodie and my bloud Because the word of signifying worthily seemed vnto him somewhat light and he would more expresly declare that those signes are not propounded that they may bee considered as they are in themselues but that it behoueth the receiuers so to behold and spiritually to apprehend with the eyes of a faithfull minde those things only in those signes which are represented by them as if that breade and that wine were not the signes of those things but those things themselues which they doe signifie Whether if the bodie of Christ bee denyed to bee in the bread of the Supper therefore Christ himselfe is said to bee altogether absent from his Supper No yet so that whole Christ is present but not the whole for Christ man is truely present 1. By the grace and operation of his spirit Where two or three are gathered together in his name Mat. 18.20 2. And by his power and maiestie a Math. 28.20 Heb. 7.26 3. That he which being absent in bodie and made higher then the Heauens yet may be whole most present by his vertue wherby he doth spiritually communicate both himselfe and all his great things to vs truely by faith 4. And by the promise of the Gospell he doth lift vp the hearts of the faithfull to himselfe euen into heauen that there they may behold namely in the celestiall sanctuarie the sacrifice offered vpon the crosse so may feed vpon it by faith Finally Christ doth truely and fully without all doubt accompish that which he promised Is the bodie of the Lord truely and Substantially present in the Supper It is present not truely by conuersion of the whole substance that is both of the matter and forme of the bread and wine into the bodie and bloud of the Lord either by impanation or assumption of the bread or locall inclusion not as an infant in the cradle for neither is it present in outward signes by in existence or indistance nor in regard of the place where the bread is neither also is it present in the bodies of men or is put into the mouth for if you respect the place the bodie of Christ is in heauen circumscribed But in the minds of the faithfull and in regard of the faith of a man lawfully vsing the holy Supper of the Lord. For that is the strength of faith that it may ioyne together most streightly things neuer so much distant asunder Therefore a true and liuely presence of the bodie of Christ in the Supper and communion of him with the beleeuers in the ministerie of the Sacraments is not reiected but onely that manner of presence which is fained at the bread is denyed Are these propositions contradictorie Christ is corporally in heauen and Christ with his body and bloud is in the Supper Not a whit because this latter is nor rightly vnâ—erstood of the presence at the place of bread but of the communion with man which is sealed and exhibited by the rite of the Supper Is not the Supper of Christ made voide if the very flesh of Christ be determined to be so farre essentially absent from this action as the heauens are from the earth In no wise because the bodie it selfe and bloud of Christ are set forth in these mysteries not simply and so farre forth as they are things subsisting in themselues but to be coÌ„sidered intellectually and are offered to the minde not to the bodie to faith not to the senses to be taken also in the mind by faith alone For truely like as those things which are heard are to be perceiued by the hearing those things which are seene by the sight so also those things which are vnderstoode by the vnderstanding so those things which are beleeued by faith neither are these things alike present to their obiects But the perceiuing of faith is a great deale more certain then all comprehension of the senses or of reason how faith can make a thing present Paule declareth Gal. 3.1 where hee saith that Christ was described in their sight and among them crucified Are earthly and celestiall gifts present after the same manner of presence Not after the same because there is no other presence of Christ in the seale of grace then in the word or promise of grace But the presence of Christ Iesus in the word adde also in baptisme yea in the whole ministerie is only spirituall not corporall or locall For as there is not made an inclusion of Christ in the voice of the minister outwardly sounding so neither in the Sacramental symbols or signes For Paul saith that Wee whiles we are strangers in the bodie are absent from the Lord and doe walke by faith and not by sight 2. Cor. 5.6.7 Neither that wee know Christ henceforth after the flesh but after the spirit vers 16. Also that Christ is aboue Col. 3.1 That Christ shall descend from heauen in the day of iudgement 1. Thess 4.16 And truely that he shall come not daily and euery moment and otherwise then he ascended that is to say inuisibly and vncircumscriptiuely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in that manner not otherwise wherein he was seene to ascend into heauen a Act. 1.11 Wherfore the presence of Christ also in the Supper is spirituall which you may call celestiall Diuine supernaturall but not corporall or natural Which therefore is the thing signified of the Lords Supper Christ himselfe offering himselfe with all his benefits spiritually to bee apprehended in our mindes by faith for in the Lords supper wee are made partakers not onely of the operation or of the benefits and gifts of Christ but of the substance of the liuing bodie of Christ What is vnderstood by naming of bodie and bloud in the Attribute of these propositions This is my bodie and This is my bloud Not a signe thereof which some fathers call a Sacramentall bodie that is to say Sacramentally vnderstood euen as when they say that the bodie of the Lord is seene touched brused with the teeth doth fall vpon the earth is created made consumed Also not the mystical body which is the Church a Eh. 5.32 Eph. 23 For so the faithfull should seeme to cate either the signes alone or the Church although we doe not deny this that the mysticall bodie is shadowed and moreouer established by the signes of bread anâ— wine b 1 Cor. 10 16 but Synecdochically the whole humanitie of Christ both altogether and in respect of parts the true and naturall bodie of Christ deliuered for vs crucified and buried The true bloud shed for vs and his true soule yea also the whole person of Christ For truely his humanitie without the Deitie of the word