seuered from the end of that signe or from the vertue and truth of it which he cals spirit as Rom. 2.27 But they that by the letter vnderstand the literall sense and by the name of the Spirit the allegoricall speake to no purpose But when it is attributed to the Creator himselfe how many waies is the word Spirit taken Two manner of wayes one way essentially otherwise personally And essentially either in common of the whole Trinitie Ioh. 4.24 God is a spirit or else specially for the diuine nature of Christ or for the power and efficacie of the truth in the humanitie assumed f Mat. 12.28 Ro. 1.4 Of his Sonne made of the seed of Dauid according to the flesh declared to be the Sonne of God according to the spirit of sanctification by the resurrection from the dead 1. Pet. 3.18 Put to death according to the flesh but quickened in the spirit in the which also he preached vnto the spirits that are in prison So Heb. 9.14 Christ by the eternall spirit offered vp himselfe without spot to God and 1. Tim. 3.16 he was iustified in the spirit But when is this word Spirit vsed personally When it is taken for the third person in deitie who together with the Father and the Sonne is the same in essence and deitie as Mat. 28.19 Go baptize all nations in the name of the Father of the Sonne and of the holy Spirit But why is the third Person called the Spirit Because he is that essentiall vertue and working being of the same substance together with the Father and the Sonne proceeding equally and as it were breathed from them both or else by a Metonymie of the effect or else because he breatheth where he listeth g Ioh. 3.8 or else because he stirreth vp spirituall motions in the hearts of the beleeuers and doth purifie their hearts and quicken them which also is shewed by this epithet Holy not sanctified but sanctifying or the sanctifier in way of excellencie as the Father is called the Creator the Sonne the Redeemer of his especiall operation in vs which is called Sanctification h 1. Pet. 1.2 Proue now that the holy Ghost is God I proue it 1. By the Phrases of Scripture 2. By the attributing of those properties belonging to God vnto him 3. By the workes or effects which agree to God alone 4. By that worship and honor which is performed vnto him by the faithfull 5. By that punishment which is inflicted vpon such as sinne against the holy Ghost Shew me those sentences of Scripture whereby you can proue that the holy Ghost is God Those words which the Prophets do affirme were spoken by the God of hoasts the Apostles do ascribe to the holy Ghost As that we reade Esa 6.9 Iehouah said vnto the Prophet Go and say to this people Heare and vnderstand not c the Apostle Act. 28.25 attributeth to the holy Ghost Againe Act. 5.3 Peter saith thus to Ananias How is it that he hath filled thine heart that thou shouldest lye vnto the holy Ghost and presently after Thou hast not lyed vnto men but vnto God But the Spirit is in plaine words called God and the temple is assigned vnto him which belongs to God alone c 1. Cor. 3.16.17 6.19 20 2. Cor. 6.16 and he is called Lord and God d 1. Cor. 12.4.5 Shew some testimonies wherein the proprieties which agree to God alone are attributed to the holy Ghost Gen. 1.2 It is said that the Spirit of God moued vpon the waters presently in the beginning of the creation therefore he is eternall a Heb. 9.14 He is said to be present euery where and of infinite greatnesse Psal 139.7 O Lord whither shall I flie from thy spirit Wisd 1.7 The spirit of the Lord filleth the world Whereupon Basill in his book intreating of the holy Ghost against those which denie him frameth this demonstration Euery creature hath a substance circumscribed The holy Ghost hath not a substance circumscribed Therefore he is not a creature and ergo he is a God He is said to be omniscient knowing all things Ioh. 15.13 That spirit shall leade you into all truth 1. Cor. 2.10 The spirit searcheth all things yea euen the deepe things of God And he is called Almightie b Esa 14.13 Proue the diuinitie of the holy Ghost by his workes The works which are onely proper to God alone are ascribed to him as the worke of creation conseruation viuification Iob 33.4 The Spirit of Iehouah hath created me and the Spirit of the Almighty hath quickened me Psal 33.6 By the word of the Lord were the heauens made and all the power of them by the spirit of his mouth He is said in like manner to dwell in the hearts of the faithfull as in a temple c Rom. 8.9 1. Cor. 3.6 Regeneration iustification sanctification d Ioh 3 6.8 1. Cor. 6.11 1. Cor. 3.16 truth grace and whatsoeuer good thing can be imagined 1. Cor. 12.4.5.11 One and the same Spirit diuideth all things How do you proue that he is God by that worship and honor which is giuen vnto him 1. Because faith and inuocation is attributed vnto him for we are baptized into the holy Ghost as well as into the Father and into the Sonne e Mat. 28.19 and as we call vpon the name of the Father and the Sonne euen so also on the holy Ghost 2. We confesse in the Creed that we beleeue in the holy Ghost 3. Because euen the Angels themselues called Seraphims do adore the holy Ghost f Esa 6 3 and the Apostles call vpon him g Act. 13.2.3 2. Cor. 13.13 Reu. 1.4 How do you proue by the punishment which is inflicted vpon them that sinne against the holy Ghost that he is God Because blasphemie against him is not remitted h Mat. 12.31 for Christ saith Mark 3.29 He that shall sinne or speake blasphemie against the holy Ghost shall neuer be forgiuen neither in this world nor in the world to come Now proue that the Spirit of God is a person subsisting in God really distinguished from the Father and the Sonne 1. Out of the Creed for whereas we say in the beginning I beleeue in God and presently adde 1. the Father 2. the Sonne 3. the holy Ghost as we confesse the holy Ghost to be God so also do we acknowledge the same to be the third person in the deitie not by degree but by order 2. In the baptisme of Iesus Christ the Fathers voice is heard from heauen Christ stands by who was baptized of Iohn Baptist and the holy Ghost descended in the forme of a Doue who sitteth vpon Christ i Mat. 3.16.17 But euen Christ himselfe Ioh. 14.16 distinguisheth the holy Ghost from himselfe and the Father when he saith Another comforter shall he giue vnto you he saith another in person not another thing in essence and 15.26 I will send you the Spirit euen the
From the resurrection of bodies for there would be no neede of the rising againe of the bodies of the faithful if there were not a life whereunto they should rise Moreouer the articles concerning GOD of Christ of the Prouidence and of the Iustice of GOD of the soules Immortâ—â—â—â—e of the resurection of bodies of the last iudgement could not stand vnlesse this article of life eternall bee annexed vnto them 4 From the handwriting of God written in the soule of euery one for the soule it selfe often teacheth vs there remaineth a iudgment with the feare whereof they are vexed who liue wickedly and they are renued in hope who loue godlines 5 From an Argument tending to absurditie because if only in this life that is if we hope in Christ for this life sake onely so that our faith hath respect to nothing else beyond this life we were the most miserable of all men 1. Cor. 15.19 6 From the testimonies of Scripture Dan. 12.2 some shall awake vnto euerlasting life Math. 25.46 The iust shall goe vnto life eternall Iohn 10.28 I giue vnto my sheepe eternall life Hebr. 13.14 Here we haue no continuing Citie but we seeke one to come 1. Iohn 25. This is the peomise that he hath promised vs euen eternall life 7 From examples for Enoch beeing translated heere into and afterward Elias were as an earnest penie thereof a Gen. 7 24. Heb 11 8 2 Kings 2 11 So was Christ also ascending into the heauen whose pleasure is that where he himselfe is we should be with him likewise Iohn 14.3 and 17.24 8 This an article of our fath I beleeue that life euerlasting What are the Epithites whereby it is commended in Scripture 1 In commendation it is called the kingdome 1 of God 2 of the father 3 of heauen b Math. 7 21 2 Metaphorically Abrahams bosome c Luk. 16 22 by a Metaphor taken from the bosome of parents wo are said to haue and carie their little children in their bosome because the faithfull like deerely beloued children being recouered out of this miserable world are cherished and refreshed in the embracing of the father of all the faithfull and are safe and free from all the perilous stormes of this life And there is a place wherin Christ hath prepared vs a mansion as himselfe declareth Math. 8.11 Many shall come from the East and from the West shall sit downe with Abraham Isaack and Iacoh in the kingdome of heauen Augustine though where it should be Epist 99 ad Evodion confese Lib. 9 3 confesseth he knoweth not yet defineth it to bee an habitation of secret rest and affirmeth that therein liâ—â— the spirits of the blessed and there they enioy the gladsome presence of God 3 Analogically or by proportion Paradise or a place of delight and pleasantnesse e luk 23.43 by allusion to that garden planted in Eden of the situation whereof it is fond to dispute seeing it is manifest that the vniuersall earth was made waste by the Deluge 4 The house of the father a Ioh. 14.2 5 Metonymically the fulnesse of ioyes b Psal 16.11 6 The Lords ioy c Math. 25.21 7 The new holy and durable Ierusalem that shall be d Heb. 13.14 Reuel 21.10 8 An inheritance immortall and vndefiled and that withereth not reserued in heauen e 1. Pet. 1.4 9 The glorie of God because that eternall life consisteth in the communication of Gods glorie Rom. 3.23 All haue sinned and are destitute of the glorie of God 10 Our glorie for this is that alone wherein we may rest safely 1. Cor. 2.7 We speake the wisedome of God in a mysterie euen the hid wisedome which God had determined before the world vnto our glorie 11 Rest f 2. Thess 1.7 12 Refreshing g Act. 3.19 13 Peace h Luk. 1 79 14 So great happinesse as cannot be contained neither in the eies nor eares nor mind of any man i Psal 31 20 Isai 64 4. 1. Cor. 2.9 But why is it called eternall Because it shall neither be temporarie or determined in any certaine limits neither is it short vaine or subiect to any change as this our life is k Gen. 3 19 Ioh 14 5. and although it haue a beginning yet shall it neuer be taken away from them to whom it shall once be giuen l Math. 25 34 but shall last for euer without end What is life eternall It is a glorious estate wherein the elect being most perfectly ioyned vnto Christ their head after the Resurrection that shall be of the dead m Rom. 8 29 1 Câ—r 15.49 Phil. 3.21 Reve. 2 31 shall know God with his Angels in heauen after such a manner that we are not worthie yet to speake of and shall enioy his presence and praise him for euer hauing obtained the soueraigne good that Christ hath purchased for vs and shall be conformable vnto his likenes in bodie and soule as he is man Or it is the state of the blessed after this life wherein shall be a perpetuall acknowledgement of God perpetuall righteousnesse without sinne and death continuall ioy free from trouble griefe heauines and mourning n Ioh. 17.13 24 Isa 25 8. Reve 7.16 17 21.4 In a word eternall life shall be a certaine perfection of soules and bodies wherein there shall be nothing blame-worthie but according to the pleasure of God all things shall perfectly serue the will of Christ the Creator and Redeemer VVhat are the causes of euerlasting life The principall cause is God who of his mercie and free goodnes giueth and bestoweth it on vs through and for Christ our mediator a luk 12 32 Rom. 6 23. Eph. 1.5 2.5 luk 12.32 Iohn 6.40 This is the will of him that sent mee that euery man which seeth the sonne and beleeueth in him should haue euerlasting life and 1. Iohn 5.11 The meritorious very efficient cause is Christ onely Iohn 14.6 I am saith hee that way and that truth and that life The instrumentall offering and reuealing is the Gospell b Rom. 1.16 17 The instrumentall receiuing cavse is faith 1. Pet. 1.9 Receiuing the end of your faith euen the saluation of your soules The sealing cause is the holy Ghost c Eph. 1.13 14. but good workes and afflictions are not the cause of receiuing but the way of the kingdome saith Bernard And Act. 14.22 Through many tribulations must we enter into the kingdome of heauen Why is the gate called straite and the way narrow which leadeth vnto life Math 7.14 1 Because it was vtterly vnknowne and not to be found out by humane reason but Christ hath reuealed it vnto vs. 2 Because there is one onely passage vnto life through Christ not many 3 Because few enter in thereat if we compare them with the fashions of the world as the way of vertue compared to the waies of vices is narrow for that it hath but
fulnesse of Christ Ephes 5.30 and 4.13 Of which place Zanchius in his comment vpon it discourseth most learnedly What therefore is that which is conioyned vnto vs Christ according to himselfe and according to his effect and grace that is Christ himselfe whole but yet spiritually and to bee considered in minde together with all his merits How is this vnion made whether by a reall actuall and corporall inuisible falling downe of Christs flesh into vs and by a naturall touching with ours or by a connexion contiguitie locall indistance orall perception or by an essentiall commixtion of the flesh of Christ and ours or by an ingresse of his bodie and soule or by a corporall coniunction By none of these For the veritie of the flesh of Christ and his ascension into heauen doe not suffer this Besides also out of so many substances of diuers bodies there should grow a most monstrous bodie but by a copulation or connexion altogether spirituall and supernaturall yet reall and true altogether after a diuine and heauenly manner For if the things which are vnited be respected it is an Essentiall vnion If the truth of the vnion it is reall But if the manner whereby this vnion is made it is spirituall That there is such an vnion it is truly manifest vnto vs out of the both simple sacramentall word of God but for the forme which may containe the exact definition thereof the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very being of it how it is which some doe importunately require of vs the Apostle by the best right calleth a great mysterie Ephes 5.32 They shall be two in one flesh The reason whereof is such that we cannot in our mindes comprehend it For it is spoken Contradictorily that any thing is accuratelie declared eyther that the forme therof or formal cause is accuratly knowne and is secret For now wee see through a glasse darkely but then shall wee see face to face Now I know in part but then shall I know euen as I am knowne And wee walke by faith not by sight 1. Cor. 13.9.12 and 2. Cor. 5.7 And it is enough in this mysterie to know the efficient cause with the finall and adiuuant causes For also in actions wee then know chiefely when wee see the beginning of the motion saith the chiefe of the Phylosophers booke third that is when wee haue knowen the efficient cause Which is the proper cause or the meanes and the Energeticall that is efficient cause of this our communion with Christ The operation efficacie and working of the holy Ghost doth cause that a man receiueth Christ together with his merits For as the sinewes comming from the braine are scattered into the integrall parts of the liuing bodie and doe ioyne the middle low panch armes hands feet both to the head also to the members by a conueniēt situation function of euery part remaining safe So one the same spirit of Christ comprehending vs a Phi. 3.12 doth so make vs partakers of him that cleauing fast both to Christ the head to his members more straightly and more strongly then the members of the naturall bodie to the bodie wee may neuer be separated from him and from them as Paule teacheth 1. Cor. 12.12 As the bodie is one and hath many members and all the member of the bodie which is one though they be many yet are but one bodie euen so is Christ For so collectiuely by a word taken from the head he calleth both Christ who is the head and the mysticall bodie of that head which is the Church Whereby it commeth to passe from that great bounty of our Sauiour that Christ also himselfe becommeth so neerely ours and we likewise his that before the fathers iudgement seat Christ and the Church not by a hypostaticall ioyning of substances but by a mysticall belonging to this communion are as it were one and the same subsistence and wee are taken to be one Christ most effectually For by one spirit wee all are baptized into one bodie saith the same Apostle that is that we should be gathered into one bodie of Christ and haue beene all made to drinke into one spirit that is with one liuely draught of the Lords bloud b 3.19 Wee are made partakers of his one spirit 1. Corinth 12.13 And Irenaeus saith like as of drie wheat one lumpe cannot bee made without moysture nor one bread So neyther we being many could not haue beene made one in Christ Iesus without the water which is from heauē Therefore Paule 1. Cor. 6.17 He that is ioyned to the Lord is one Spirit with him whereupon also it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The communion of the holy Ghost a 2 Cor. 13 13 And 1. Iohn 3.24 Heereby we know that Christ abideth in vs euen by the spirit which he hath giuen vs. And Rom. 8.9 If any man hath not the spirit of Christ the same is not his Therefore like as by one and the same soule all the members of the bodie are vnited with the head and are quickened so all the faithfull although they be in earth and their head in heauen yet in verie deed by one and the same spirit issuing from the head and by euerie ioynt of the mysticall bodie yeelding nourishment are vnited with him and being knit together doe abide liue and receiue increase according to the measure of euerie part Ephes 4.16 Gal. 3.5 By what meanes doe wee in like manner communicate with the flesh of Christ Not by nature as wee communicate with the flesh of Adam nor yet by a naturall and corporall instrument but by one supernaturall and spirituall that is by faith alone created in vs by that selfe same spirit whereby Christ doth comprehend vs a Phil. 3.12 by which we doe receiue lay hold vpon and as it were by an instrumentall cause possesse Christ himselfe Concerning which manner Ephes 3.17 the Apostle saith That Christ may dwell in your hearts by faith Therfore wee are vnited to Christ by faith Therefore this vnion is made by the Spirit in respect of Christ and by faith in respect of vs. Neyther is their any other manner of vnion with Christ deliuered in the scriptures They erre therefore which say that faith is the formall cause of our vnion with Christ or of our iustification seeing that it is as it were a spirituall hand which receiueth Christ and his merits applied vnto it selfe by the holy Ghost Which are the outward instruments of this communion The Gospell and the Sacraments whereupon it is called the communion or fellowship of the Gospell b Phil. 1.5 because by the preaching of the Gospell and vse of the sacraments wee haue fellowship with Christ and his Church 1. Iohn 1.3 Is this sacramentall coniunction of vs with Christ necessarie It is being as it were the cause of all things which we haue in Chist and no other besides this for as the
alone On the contrary those Angels which be enemies to the truth and diuels do do their endeuour to chalenge vnto themselues the name of God and the worship of God Yet we do not denie but that we are to honor the good Angels by thinking well of them with loue reuerence obedience and imitation Ob. 1. Iacob called vpon an Angell Gen. 48 when he said The Angell that deliuered me out of all trouble blesse these children Answ Iacob did not meane any created but that vncreated Angell the Sonne of God who of his office is called that Angell This is plaine from the text for the same action is attributed to this Angell and to Iehouah to wit that he would blesse Ephraim and Manasses Ob. 2. Iob 19.21 Haue pittie vpon me haue pittie vpon me O my friends for the hand of God toucheth me By friends in this place Bellarmine saith that Augustine vnderstandeth Angels Bellarm. cap. 1. de Sanctorum beatitud ergo Answ It is plaine he meant his friends who came to visite him but yet vexed him with bitter and contumelious words Ob. 3. Iohn wished Grace to the Churches from the seuen Spirits Answ By seuen spirits we must vnderstand onely the holy Ghost who though one in person yet by communication of gifts so worketh as if he were many spirits Why would God vse the ministerie of Angels Not for any necessitie for he stands in need of nothing but of his good will to the end he might declare his goodnesse towards vs in that he hath giuen the Angels to be our seruants for his owne glorie and for our comfort because we see such excellent creatures to be created euen for our sakes and appointed for our seruice Againe both to beget and to preserue friendship betweene vs and the Angels vntill such time as we shall enioy their most ioyful companie in the heauens What is the reason that whereas the Angels were wont in old time to appeare often to the Fathers in the forme of men and to conuerse and talke with them familiarly now they do it no more Because now Christ being come in the flesh and sitting now at the right hand of the Father in heauen and hauing giuen his holy Spirit plentifully it is his wil that our conuersation should be in heauen and not with the Angels vpon the earth visibly Further because the Church of God had neede at the beginning of such confirmations from heauen but now the word of God is sufficiently confirmed Heb. 1.1 What vse hath the Church of the doctrine concerning Angels 1. That we might acknowledge the endlesse loue of God and his fatherly care ouer vs who hath created such keepers for vs and giuen them charge ouer vs whereby we should learne to worship and to loue him Againe to the intent that we should walke comely and holily before the Angels who are witnesses and obseruers of our speeches and actions Lastly that we might be vpholden by faith in all aduersities and dangers knowing that that saying of Eliseus is most true 2. Kin. 6.16 that those which be with vs are moe then those which be against vs. What things be contrary to this doctrine 1. The errour of the Sadduces who affirmed that the Angels were nothing else but good motions or good thoughts which God putteth into our hearts and that they were not spiritual substances subsisting of themselues 2. Their error of whom we reade Col. 2.18 who deuised the worshipping of Angels 3. Of the Papists who affirmed without the warrant of the word of God that every man hath appointed vnto him two Angels one good another euill the one to vexe him the other to keepe him to whom he is giuen and that each of them is an inseparable companion of euery man The which errors are confuted by those things which haue bene spoken before The seuenth common Place of euill Angels or of Diuels Are there also euill Angels THere be which is not onely proued by testimonies of Scripture a Genes 3.1 Ioh. 8.44 1. Pet. 5.8 Iude 6. Reu. 12.9 but also by very experience and by the horrible and heauie effects of wicked Angels By what names are they called 1. Of their nature or spirituall essence they are called Spirits b 1. Kin. 22.21 Mat. 8.16 Luke 10.20 2. Of their office vnto which they were all created at the beginning they are simply called Angels c 1. Cor. 6.3 2. Pet. 2.4 Iude 6. of their knowledge giuen to them in the creation they are called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diuels because they haue great knowledge as may appeare in the historie of Adams fall and are very subtill d Deut. 22.17 Leuit. 17.7 1. Cor. 10.20 whence is the doctrine of diuels e 1. Tim. 4.1.6 3. From accident qualities that is such as they haue gotten to themselues by their owne free will they are called wicked f Luke 8.2 impure and vncleane spirits g Mat. 10.1 Zach. 13.2 and a lying spirit or the spirit of lies h 1. Kin. 22.22 Ioh. 8.44 of fornication i Hos 4.12 of maliciousnesse or giddinesse k Esa 19.14 Belial l 2. Cor. 6.15 without all order without yoke and gouernement or wicked which is good for nothing and as the chiefe that euill one and malicious as who should say he doth wholly give himselfe to malice and doth exercise himselfe in it m Math. 6.13 13.19 4. Of the effects they be called diuels or in the singular number a diuell n Ioh. 8.44 which name imports a backbiter because he doth continually accuse God vnto men and men vnto God yea man to man and man to himselfe that so he might turne God from men and men from God and men from men o Gen. 3.1.4.5 Job 1.9.11 2.3 he is also called Satan p Math. 4.10 which signifieth an aduersarie q 1. King 5.4 1. Pet. 5.8 and that Tempter r Marke 1.13 Act. 5.3 a spirit of diuination ſ Acts 16.16 the enemie of God of Christ and our enemie t Luke 10.19 and apolluon or destroying u Reuel 9.11 For the Scripture doth vse often to speake of the vncleane spirits in the singular number to note out that chiefedome of impiety which is opposite and contrary to Christ and his kingdome 5. They haue names from the diuers formes wherein they appeared hereupon he is called that great Dragon as also of his poisoned craft that old Serpent x Reu. 12.8.9 6. Of his power and pride which he exerciseth especially toward the reprobate hence he is called Beelzebub that is the king of flies y 2. Kings 1.2 Math. 12.24 the strong man armed z Mat. 12.29 a roring lion the prince of the world a Iohn 12.31 the God of this world b 2. Corin. 4.4 Lastly the prince and the princes and powers of the aire the gouernors of this world because they rule the wicked
erre as Aaron did but true prophets to witt inspired by god as they were prophets did not erre How many kinds or sortes of ministery are there of the new Testament Paule Rom. 12.6 7 maketh two to wit Prophecy and ministery vnder the name of prophesie comprehending their office who labour in teaching and exhorting whether it be in speech as pastors or instruction as Doctors b 1 Timo. 5 17 But vnder the name of ministerie he vnderstandeth their office who had another seruice as distribution of almes censure of manners prouision for the poore or other ecclesiasticall offices from which the Apostles exempted them selues c Act. 6.2.3 4. The like distribution he hath Philip. 1.1 Tim. 3.2.8 calling them Bishops whome Rom. 12 6.7 He calleth prophets namely to whome is committed the ministerie of teaching vnderstanding the rest by the name of deacons So Peter 1 pet 4.11 saith if any man speake let him speake as the words of God if any man minister c. So then of them that beare Ecclesiasticall office some are teachers others are ministers How many orders of teachers are there The same Paul Ephes 4.11 Numbreth fiue Apostles Prophets Euangelists Pastors and Doctors Of whome Apostles Prophets and Euangelists had a temporarie and extraordinary calling and therefore are now ceassed but pastors and doctors which are ordinary callings are to continue for euer to the comming of Christ for prophecie and knowledge that is the giftes of teaching prophecying being instituted of God for the collecting of a church and nourishing it in this life are therefore said to be abolished and of no vse 1. Cor. 13.8 because god by himselfe thorough an inward power shall effect that in the life to come which he hath begunne in vs in some sorte by his ministers in this life What were Apostles Peculiarly and by way of excellencie those that were called the first Apostles as also those eleuen elected called out of the world not by men or from men but immediately by Christ liuing yet vpon earth before his manyfestation that as hearalds they might stir vp onely their owne nation and being sent prepare them to harken to Christ a Math. 10.6.7 And in the end after his resurrection being confirmed by him to the same apostleship they might publish the doctrine committed to them through the whole world b Mat 28 19.20 Mark 16.15 Iohn 20.21 But because he commaunded them to stay at Ierusalem till they were indued with vertue from aboue c Act. 1.24 after his ascention in the same place and at the same time to wit on the day of Pentecost they were by the visible gift of the holy Ghost as it were by a solemne inauguration Mathias being ioyned with theÌ„ before the whole people of Israell confirmed in their appostleship and declared to be the apostles of Christ in which respect they are said then to be giuen of Christ from heauen d Act. 2.1 c. Ephes 4.11 By this it appeareth that this solemne sending of the holy Ghost did appertaine to none other but to those twelue destined by so peculiar aboundance of Gods spirit to plant churches through the whole world euen as to them properly and peculiarly the promise was made e Luk. 24.49 Mat. 28 19 20. and as the Apostleship was proper to them f Act. 2.22 To these adde we those two called by Christ after his ascention Matthias by lot g Act. 1.16 and Paul from heauen h Act. 9.3 Gal. 2 1. Al which as builders and founders of the future edifices of the church as it were patriarkes were sent not to teach onely in certaine places but to plant churches through the whole world when also they were called apostles as it were the lords legates who also being inspired by God did deliuer the doctrine of the gospell both by word and in writing so as their doctrine is the canon and rule of all christian religion which must be shewed to the end of the worlde and being indued by Christ with vertue of doeing miracles they confirmed their doctrine by miracles and sealed it by the administration of the sacraments i Math. 28.19 which was principall in them they alone in the infancie of the church by a visible signe of Imposition of hands gaue the holy Ghost and who all and ech of them were all of equall power and dignity ecclesiasticall amongst them selues in a primary principall but yet a spirituall power but not in regarde of the giftes of the spirit for although the same talent was giuen to all yet it was doubled vpon some and tripled vpon others so as one excelled an other in labour and eminencie of grace a 1 Cor. 15 20 This office after they had well discharged together with theÌ„ that apostolicall function ceased not in regard of their doctrine to which the church is perpetually obliged nor in regard of their ministery to preach the gospell and administer the sacraments But in regarde of apostolicall excellency plenary authority for it selfe to be belieued so as he that should resist their doctrine did not resist man but God and that it was not circumscribed within any confines of the world but to be diuulged through the whole earth as also to found and plant churches to conferre the giftes of the holy ghost by Imposition of hands to constitute perpetual functions in the church and in a word to prescribe rules for church gouernment for thus their office was temporarie for that of Christ at this departure Iohn 20.21 as my father sent me so I send you is to be restrained to their apostleship onely they were as we may say successers of the prophets but the prophets were Sovvers the Apostles reapers b Iohn 4.35 c â—ct 11.28 2â— 10 they preached Christ to come these Christ already come Who were called prophets Specially they who about the beginning of the gospel preached and excelled in a singuler gift of reuelation and wisedome by the instinct of Gods spirit and were sometimes able to foretell matters of great moment concerning the Church or such as should be tide some of the faith full whome GOD adioyned to the Apostles though they also were indued with the spirit of prophecie c that by this supernaturall grace of the spirit he might also confirme the Apostles preaching by which grace it pleased him to adorne confirme that then breeding church such a prophet was Agabus and the foure daughters of Philip theuangelist d 1. Cor. 14 29.31 hence to prophecie is to interpret prophecies 1. Cor. 11.4.5 And the spirit of prophets 1 Cor. 14.32 Is for the doctrine which prophets indued with gods spirit do bring notwithstanding in general they were called prophets who had a singuler gift in interpreting scriptures such are now adaies the learned interpreters of scriptures Who are Euangelists 1 Companions fellowe laborers and fellow ministers of the Apostles not chosen by Christ
day moreouer doth communicate to vs all wholsome graces necessary for vs to obtaine enioy life eternall as the feeling of Gods loue the certainty of Election the gift of iustification of regeneration faith good works other graces of his spirit he distributeth to euery man seuerally as he wil b 1 Cor. 12 12 Ioh. 1 16 vntill we liue with him eternally in the heauens According to the sayings Io. 15.5 He that abideth in me I in him the same bringeth fourth much fruit Of his fulnes haue all we receiued We are ioyned to the Lord we are one spirit with him that is to say by conformity of the vnderstaÌ„ding of the wil of the affections and by that renuing of the image of God within vs by the holy Ghost a 1 Cor. 6.17 Againe Wee are changed into the same image 2. cor 3.18 Wee shall bee like him 1. Iohn 3 2. Hee shall make our bodies like vnto his glorious bodie Phil. 3.21 Hereupon Christ is said to be and to liue in vs and wee in like manner are saide to bee and to liue in him Whereupon Paul saith I liue not but Christ liueth in mee Gal. 2.20 by which wordes againe is not signified an existence of essence or of substance or an issuing out of qualities from the soule or bodie of Iesus Christ into our soules as some not well in their wits doe imagine but an operation vertue of this communion much more powerfull and stronger as well to iustifie as to sanctifie vs then is the strength of our soule it selfe conioyned with our bodie to quicken our body Finally from this communion betweene Christ and the beleeuers doth spring the coniunction of the beleeuers betweene themselues not by a certaine insinuation of soules and bodies and as it were by contiguitie and by soldering together but by vnitie of faith and of hope and by the bond of true holy and mutuall loue so farre forth that the heart and soule of them all may seeme to bee one b Act. 4.32 and which is therefore called the communion of Saints Which is the forth end of the Lords supper That it may be a testimonie whiles that we vse it according to his institution of our spirituall education or nourishment in Christ that is that wee are fed and sustained spiritually by the benefit of the bodie and bloud of Christ according to the promise Eate drinke this is my bodie which end is neere and of kinde to the former Which is the fift end The obsignation or seale of the new couenant betweene God and men that is of the promise of the Gospell concerning remission of sins wherein God witnesseth that he receiueth into fauour and remitteth sins for the death and passion of Christ to all which vse this Sacrament with a true and liuely faith like as hee himselfe saide This cup. c. And so the Supper is a most sweete couenant and consideration in which the sonne of God doth make a couenant with vs that hee will mercifully receiue vs and wee in like manner doe make a couenant with him that wee will beleeue him and take his benefits with thanksgiuing and that we will performe his obedience before all things VVhich is the sixt end That it may be a symbol and pledge of our resurrection both spirituall in this life which is called the first resurrection and belongeth to our soules a Rom. 6.4 5 11 in which they which haue part the second death shall haue no power on them b Apoc 20.5 and also by consequent of our corporall resurrection at the last day which belongeth to the flesh and is the latter and which deliuereth vs from the first death c vers 13 and moreouer to get life eternall and saluation by the vertue of the bodie of Christ being raised againe according to the saying of Christ Ioh. 6.54 Whosoeuer eateth my flesh and drinketh my bloude hath eternall life and I will raise him vp at the last day VVhich is the seauenth end That it may be a symbole and an earnest penny of the spirituall gathering together of communion or consociation whereby wee are vnited as it were into one bodie by the spirit of Christ as many as doe receiue the Sacrament together and that as many of vs as come to the same table doe take the same meat drinke are as members of the same familie and as it were table fellowes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is consorts and confederates of the same holy thing like as the ancient were wont to confirme their couenants with the fellowshippe of holy things whereupon they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or faedera that is to say leagues or couenants Hereupon Paule 1 Cor. 10.17 because there is one bread one I say by a common notion of the Sacrament but not necessarily one in number VVe that are manie are one bodie that is to say mysticall in Christ For we all are partakers of that one bread Whereupon againe it followeth that our fellowshippe with Christ is not corporall and naturall seing that our fellowshippe betweene our selues that is of the Church is not corporall but mysticall and meerly sâ—â—â—ituall For euen as the bread is compacted of many graines and the wine doth consist of the iuyce of many grapes so wee that are many that is to say beleeuers are spiritually knit into one mysticall bodie the head whereof is Christ Rom. 12.4.5 Euen as in one bodie we haue many members and all the members haue not one office so we beeing many are one bodie in Christ a Eph. 3.6 and euery one one anothers members or concorpores that is of the same bodie in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or one that is like vnto one man in Christ Iesus Which communion doth flowe as it were the effect from the cause from the former which we haue with Christ himselfe being the head and the consent of wils doth necessarily follow it from thence is mutuall loue among the communicants concord one heart one soule forasmuch as it is betweene the members of the same mysticall bodie which loue whoso feeleth not at all in his heart must needs abstaine from that Supper which is a louefeast For the Supper is an example whereby we may learne to offer our bodies and spend our life to Gods glorie and the defense of our neighbour if neede bee and also wee may accustome our selues both to distribute all good thing which wee haue receiued from God with the like liberality to the needie to powre out vpon others with the like charitie that it may be a certaine prouocation to loue brotherly charitie springing from the most excellent pledge of Gods loue towards vs most wretched sinners But God forbid that either wee should account this to bee the chiefe end or wee should with the Anabaptists haue these holy mysteries for example of imitation and onely
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
the Diuinitie is present with the humanitie by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumstance and combination but not by personall vnion Therfore he denied that Marie was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of God or brought forth God and affirmed that man not God was crucified of the Iewes 6. Eutyches heresie contrary to the former for he taught that the humane nature after the vnion was endued with the proprieties of the Diuinitie 7. Of the Manichees who auouched that Christ had but one onely will not two a diuine and humane will 8. Of the Vbiquitaries who attribute to the humanitie of Christ the essentiall properties of the Diuinitie altogether forgetting that saying He that taketh away the proprieties taketh away the nature and on the contrary He that attributeth the proprieties attributeth the nature and of whatsoeuer the Essence cannot be affirmed no more can the essentiall proprieties thereof be affirmed of the same Of the office of Christ How manifold is the office of Christ THreefold Propheticall Priestly Kingly as it is expressed Heb. 2.10 What is his Propheticall office It is that office whereby he hath reuealed to mankind the Gospell that is the secret counsell of the Father concerning the redemption of mankind by the Word by the holy Ghost by the Sacraments both by himselfe as also by the Ministers of the word Ioh. 1.18 Ephes 4.10.11 Shew some testimonies Deut. 18.18 I will raise a Prophet like you c. Esa 61.1 He hath sent me that I should preach the Gospell to the poore Math. 17.5 This is that my welbeloued Son in whom I am well pleased heare him For this cause he is called a Pastor a Esa 40..1 John 10.11 the publisher of peace b Zach. 9.10 Ephes 2.17 the most faithfull witnesse of God c Iohn 3.32 Reu. 1.5 which office he doth execute vntill the end of the world d Ephes 4.11 What is his Priestly office It is that whereby he is Mediator betweene God and man or that whereby he hath set himselfe a Mediator betweene God and men e 1. Tim. 25. Heb. 11.24 which agreeth to no man saue to Christ alone f Heb. 2.17 How many parts be there of this office Two his satisfaction whereby he fulfilled the law g Mat 5.17 Rom. 10.4 and paid the ransome for the sins of the world h Mat. 20.28 In respect of which part of his office he is called a Redeemer i Mat. 20.28 Gal. 3.13 and a Sauior k Esa 25.8.9 53.4.5.6 Iohn 3 17 1. Pet. 2.24 and a Lambe or a sacrifice l Esa 53.7 Ioh. 1.29.36 Reuel 13.8 And his intercession whereby Christ doth instantly desire that his sacrifice may continually preuaile with God his Father for the reconciliation of his elect m Rom. 8.24 Heb 7.25 According to which nature is Christ a Mediator and a Priest According to neither of them asunder but according to both his diuine and humane ioyntly together n Gen. 3.15 22.18 Dan. 9.17 2. Cor. 5.15 Heb 4.15 9.14 1. Because he is in one and the same person the same God man 2. Because he was after the order of Melchisedech without father as man and without mother as God 3. Because he must be partaker of them both that he might reconcile God to man and man to God as Irenaeus saith It was necessary by reason of his habitation with both that he should reduce both into loue and concord and procure that God should receiue man and that man should be restored to God 4. Because the workes of the Mediator are of him that is both God and man that God might accept them 5. Because none could satisfie Gods iustice but God none ought but man Was Christ Mediator before his Incarnation He was because in the foreknowledge predestination and acceptance of God the two natures were reputed as vnited and with him things done and to be done present and to come are all one Thus Heb. 13.8 Iesus Christ is to day yesterday and the same for euer So 1. Pet. 1.20 And as the Lambe is said to be slaine from the beginning of the world Apoc. 13. so the prayers then powred out for the Church in Gods acceptation may be said to be made How doth the Sonne make intercession to the Father Surely as a person but yet as man but so as that the dignitie of those prayers issue from the excellencie of his Diuinitie which in Christ is personally vnited with his humanitie Have you any pregnant testimonie concerning the Priesthood of Christ Psal 110.4 The Lord hath sworne and it shall not repent him Thou art a Priest for euer after the order of Melchisedech who was a type of Christ a Heb. 7.3 as were Aaron also and Isaac b Gen. 22.6.9 May the Ministers of the Gospell be called Priests They may but onely in two respects 1. Because they together with others are ingrafted into Christ and so farre forth as they be true Christians 2. Because they teach the Gospel and sacrifice men themselues and offer them vp a liuing sacrifice vnto God by the Gospell For this cause Paul testifieth of himselfe that he had offered a sacrifice when he had sacrificed the Gentiles by the Gospel that they might be an acceptable sacrifice vnto God being sanctified by the holy Ghost Rom. 15.16 Yet in no place in the new Testament the name of Priest is attributed peculiarly to the Ministers of the Gospell because Christ hath no copartners of his Priesthood What is the Kingly office of Christ It is that whereby he doth according to both natures wittingly and willingly moderate rule and gouerne the whole world Shew some plaine testimonies concerning this office Psal 2.6 He hath set his King vpon his holy mountaine Mat. 28.18 All power is giuen me in heauen and in earth Ioh. 13.3 All things are giuen me of my Father And for this cause he is called the eternall King c Esa 9.7 Psal 45.7 Luke 1.33 the King of righteousnesse d Heb. 7.2 the King of Kings e Reu. 7.2 How manifold is the administration of this office It is two-fold in this world Generall or powerfull whereby he rules all creatures by his power Speciall or of grace whereby he doth in speciall manner and peculiarly rule defend and gouerne his Church and doth enrich it here on earth and glorifie it in heauen In which respect he is also properly called a King f Psal 2.9 1. Because he hath redeemed his Church which Satan had inuaded g Psal 20. 2. Because he hath vanquished the prince of darknesse 3. Because he doth defend and make blessed all those that flie vnto him Who are citizens of this kingdome and what be the lawes The citizens are Christians so called of the King Act. 11.26 1. Pet. 2.3 the lawes are the word of God the enemies are sinne Satan hell death and the rewards are the things of this
and a better life What be the benefites or the effects of this kingdome of grace Righteousnesse peace and ioy in the holy Ghost h Rom. 14.17 that is peace ioy happinesse light the knowledge of God begunne indeede here but made perfect in heauen or in the kingdome of glorie whereby it is manifest that this kingdome is not earthly but spirituall and heauenly i Ioh. 18.6.36 Which be the parts of the kingly office of Christ Two Vocation and Iudgement Vocation or calling by the word of truth and that double 1. whereby in generall Christ inuiteth all men indifferently to the embracing of his Gospell hauing appointed the ministery of the word to that end and purpose k Mat. 22.14 2. Speciall whereby by the labour of his Ministers he doth effectually illuminate and call vnto the knowledge of himselfe the elect by the inward operation of his spirit in his time appointed l Rom. 8.30 The other part of his kingly office is Iudgement m Ioh. 5.17 which he exerciseth after two maner of wayes 1. In this life both toward the elect partly in iustifying them or absoluing them from their sins which is the office of a Iudge partly by defending them against all kind of enemies as also toward the reprobate afflicting them with temporall punishments or else killing them with the word and moreouer by casting forth superstitions and brideling the furie of Satan and vngodly men n Psal 110.12 2. In the world to come by summoning both of them before his Tribunall seate and giuing sentence according to his word 3. By glorifying his elect and adiudging the wicked to eternall punishment Seeing the kingdome of Christ is eternall Psal 45.7 o Mat. 16.27 25.31.32 c. Why is it said that in the last day 1. Cor. 15.24 he shal render vp the kingdome to God euen the Father Not because he shall vtterly depriue himselfe of his kingdome but because that the manner of administration which Christ vseth for the gathering and preseruing of his Church in this world shall then cease What things are contrary to the doctrine of the office of Christ 1. The error of Stancarus who referred those things which belong to the whole person as to be Mediator to the humane nature apart and of Osiander who ascribed the office of a Mediator to the Diuinitie alone 2. The error of the Papists concerning the authoritie of the Pope of the Church of Councels in deuising new articles of our faith and expounding of scriptures and bringing in mens traditions into the Church The same mens error concerning the merites of workes satisfactions and the sacrifice of the Masse substituted into the roome of Christ and of the priesthood and sacrifice wherein most blasphemously they say they offer vp Christ for the quicke and the dead and of inuocation and intercession of Saints 3. The errour of the Popes supremacie of Christ his Vicarship whereof he hath no need 4. The error of the Iewes who dreame of Christ his earthly kingdome The third common Place concerning the holy Ghost To what things in the Scriptures is this name Spirit attributed SOmetime to things created sometimes to the Creator whence we may make a double spirit one created another vncreated but yet by proportion because the word Spirit doth principally agree to the Creator and to the things created lesse principally When it is attributed to the creatures it is vsed two wayes sometimes it signifies the substance sometimes the qualitie The substance either bodily but by a metaphor as Iohn 3.8 The Spirit that is the wind bloweth where it listeth or else spiritually and that either the soule as Psal 33.6 Into thine hands O Lord I commend my spirit that is my soule Act. 7.59 Lord Iesu receiue my spirit or else the Angels and those either good Heb. 1.14 the Angels are called ministring spirits or else as Luke 11.26 The vncleane spirit taketh to himselfe seuen other spirits worse then himselfe When it signifieth a qualitie it is vsed sometime for the opinion and affection as Math. 5.3 Blessed are the poore in spirit or else for the breathing and motion of the mind whether it be good which proceedeth from the good spirit of God or euill which is stirred vp by the euill and vncleane spirit as also from our owne euil will And hence it is that the gifts of God are called the spirit but by a metonymie as when Elizeus saith Let thy spirit be double vpon me 2. King 2.9 And when God saith vnto Moses Num. 11.17 I will take of thy spirit and giue it to the Elders And that either in speciall as Esa 11.2 The Spirit of wisedome for the gift of wisedome infused by the holy Ghost c. Ephes 1.17 The Spirit of meeknesse for meeknesse which the holy Ghost infuseth into the hearts of the faithfull so the Spirit of faith 2. Corint 4.17 and the Spirit of loue 2. Tim. 1.7 So on the contrary the spirit of couetousnesse the spirit of giddinesse the spirit of drunkennesse Esa 10.14 the spirit of slumber of fornication b Esa 29.10 Hos 4.12 are vsed for those vices Or else in generall all the gifts of the holy Ghost but those especially which in times past in the beginning of the preaching of the Gospell were bestowed vpon the beleeuers for the confirmation of the heauenly doctrine c 2. Cor. 11.4 Besides this word Spirit signifieth a qualitie when it is opposed against the flesh and againe it signifies another qualitie when it is opposed to the letter What doth the Spirit signifie then when it is opposed to the flesh It signifieth the grace of regeneration that is whatsoeuer in man either the mind or the will or in the affections is regenerate and renewed by the holy Ghost as Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh Now the flesh being opposed against the spirit signifieth whatsoeuer is not as yet regenerate in vs to wit the pronenesse of the affection and carnall qualitie of the flesh and sinne d Joh. 3.6 which striueth against the spirit so that one and the selfe same faithfull man so long as he liueth here may be said to be both flesh and spirit as Paule sheweth by his owne example e Rom. 7. But what doth the word Spirit signifie when it is opposed to the letter It signifieth the power and efficacie of the holy Ghost ingrauing in our hearts the righteousnesse of Christ and by that meanes the law of God it selfe and bowing our hearts to the obedience thereof as it is 2. Cor. 3.6 The letter killeth but the spirit giueth life that is the bare law considered without Christ without the operation and efficacie of the holy Ghost killeth by the corruption of our nature but the Gospell by the Spirit of Christ which it hath ioyned with it giueth life Sometimes also Paule calleth the externall signe in the ceremonies the letter being
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
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
the Mediatour a Apoc 13.8 Dan. 9.27 How are they all one in matter Because the foundation and substance thâ—reof is onely Christ the Mediator without whom God cannot receiue men into fauor and this is he who is that blessed seed in whom all the nations of the earth were to be blessed b Gen. 12.2 So Paul 2. Cor. 5.19 God was in Christ not imputing their sinnes and Heb. 13.8 Christ remaineth the same to day and yesterday and for euer 2 Because both the Sacraments haue one signification yea the Sacraments of both couenants are the same I say the same in signification and vse that is testimonies of the same grace as Paulo testifieth that the Israelites had the same Baptisme and the same supper which we haue 1. Cor. 10.2.3 for although there appeare some diuersitie in the matter of the signes and the number therof yet here is no matter to be made therof as in the mariage ring vsed to make contracts there is no regard made whether it be of gold or of siluer whether it be one or more but only the end and promise made to the confirmation of that wherof it is made How doe they agree in the forme Because the mean or maner whereby we cleaue to God was one alwaies namely faith as the Apostle sheweth Heb. 11. and Christ Iohn 8.56 Abraham reioyced to see my day and he saw it namely by the eyes of faith and Paul Rom. 3.21 that the righteousnes Which is of Faith hath testimonie from the Law the Prophets And Gen. 15.6 Ahraham belieued God and it was imputed vnto him for righteousnesse which was written for vs c. How agre they in the end or marke whereat they driue Because the old testament as also the new doth did stirre vp the elect not vnto a carnall or earthly felicitie and the benefits of this present life but much more vnto hope of blessed immortality How prooue you this 1. By the forme of the couenant it selfe which was one both before and after Christs manifestation in the flesh for God alwaies made such a couenant with his seruants as he did with Abraham Gen. 17.1.7 I am Schaddai that is God all sufficient thy God and the GOD of thy seede after thee keepe thou my couenant walke before me and be vpright Leu. 26.12 I will bee your God and you shall bee my people in which words euen the Prophets themselues declared that life saluation and all blessednesse yea euen heauenly blessednesse is coÌ„prehended For he declareth to theÌ„ that hee will not bee the God of their bodies onely but especially of their soules but the soules vnlesse they bee ioyned vnto God by righteousnesse are separated from him and remaine in death Yea moreouer God hath professed himselfe to bee the God of them who are alreadie deceased namely Abraham Isaac and Iacob a Exo. 3.6 Mat. 22.32 2. By the examples of the fathers Adam Abell Noah Abraham Isaac and Iacob who neglected this present life amidst the many temptations sorrowes which happen in the whole course of their life did with all their hearts labour to come vnto the habitation of eternall felicitie so as both they and they also who belieued vnder the new testament did aime at the same marke Which thing the Apostle confirmeth Heb. 11.9.10 By faith Abraham tarried in the Land of promise as in astrange country as one that dwelled in tents vvith Isaac and Iacob who were partakers of the same inheritance For hee looked for a citie hauing a good foundation vvhose builder and maker is God And vers 13. All these dyed in faith and receiued not the promises but savv them a farre off and beleeued and receiued them thankfullie and confessed that they vvere strangers and pilgrimes in the earth Gen. 47.9 Whereupon wee necessarily gather that the promise of that land made vnto them by God is not principally and properly to bee vnderstoode of that very land it selfe and of an earthly felicitie but of eternall life signified by it Therefore also they desired to bee buried in that land as being a pledge of eternall life giuen them by God a Gen. 47.29.30 50.25 And Iacob being readie to die professed that hee waited for the saluation of the Lord b Gen. 45.18 3 By the testimonie of Balaam himselfe who was not void of the knowledge of this end when as he said Numb 23.10 Let my soule die the death of the iust and let my last end be like his The same thing Dauid afterwards expounded Ps 116.15 when hee saith that the death of the Saints is pretious in the sight of the Lord but the death of the wicked is very euill 4. By the testimonie of the Prophets who in a most full perfect light did beholde and expect eternall life and the Kingdome of Christ as Dauid psalm 39.13.14 I am a soiourner and a stranger as all my fathers And v. 6.7.8 Euery man liuing is vanitie euery man walketh like a shadow and now O Lord what is my expectation my hope is euen in thee But aboue all others most notable is the saying of Iob. cap. 19.25 I know that my Redeemer liueth and I shall see God in my flesh My hope is vvithin me The Prophets also do testifie that this couenant made by God with the fathers was spirituall eternall and heauenly c Isa. 51.6 66.22 Dan. 12.2 5. Because Christ promising heauenly felicitie to his Disciples saith that they shall sit downe with Arbraham Isaac and Iacob in the Kingdom of Heauen Mat. 8.11 6. Because the holy fathers were endewed with the same spirit of faith wherwith we are a Gen. 15.6 2. Cor. 4.13 Heb. 11 Out of which and other like places that is euicted which we were to proue namely that in the old testament the same end was proposed to the faithfull which is proposed to the beleeuers in the new testament Seing that in substance there is one onely Testament why is it called 2. Testaments namelie the Old and the New By a diuision not of the Genus into Species but of the subiect into accidents that is the substance is not diuided but the diuerse accidents which are without the essence of it make things seeme diuerse which in it selfe remaineth one the same in substance Therefore in what doth the diuersitie of the couenant consist It is wholy in the adiuncts which are outward and accessarie things or in the maner of administration and circumstances of the dispensation thereof VVhat is the first difference It is taken from the maner of leading vnto the end propounded to both testaments namely to eternall life for vnder the old testament the Church which was yet in her nonage and tender yeares was led as it were by the hand vnto the heauenly inheritance by the helpe of earthly benefits especially by that grosser and plainer type of the Land of Canaan Therfore Abraham is not suffered to rest in the promise of
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
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
humanitie because as Augustine saith he gaue vnto it immortalitie but tooke not from it the proper nature thereof but by distributing the gifts of the Spirit into the hearts of all the elect in what place soeuer they be To the same purpose aâ—so Iohn saith cap. 7.39 The spirit was not yet giuen because Christ was not yet glorified 3 Away was opened for vs into our heauenly countrie for till that time Paradise was kept with a flaming sword but by Christs ascension heauen was opened from which we were by Adams transgression excluded 4 Possession of our heaueÌ„ly inheritance is taken in all our behalfs so that we do not now in a bare hope only expect saluatioÌ„ but do indeed possesse it in our hart in our flâ—sh Eph. 2.6 God hath raised him vp hath made vs sit togither with him in the heaueÌ„ly places Therfore Tertullian speaketh thus Euen as he hath left vnto vs the earnest of the spirit so also he hath taken of vs the earnest of the flesh hath caried into heauen a pledge for the whole summe whith hereafter shall be receiued of him there Be ye therefore secure ye flesh and bloud for ye haue taken possession both of heaueÌ„ the kingdom therof in Christ 5 As Leuit. 16.2 The high Priest yearely entred within the veile into the most holy place not without bloud that he might stand before God in the behalfe of the people so Christ is entred into heauen to make intercession for us as it is said Heb. 9.24 Christ is not entred into the holy places that are made with hands which are similitudes of the true Sanctuarie but is entred into verie heauen to appeare now in the sight of God for vs. Where he so turneth the eies of God vpon his owne righteousnes as he turneth them away from our sinnes and maketh vs a way to his throne and causeth him to become mercifull and gracious vnto vs who otherwise was very terrible to wretched sinners VVhat is the vse of this 1 That in the fear of sin death we may fly to the ascensioÌ„ of christ which is a most certain seale to vs of his coÌ„quest ouer our enemies 2 That in temptation we may assure our selues there is one for vs in heauen which maketh intercession for vs and reconcileth vnto vs the father 1. Ioh. 2.1 My babes these things write I vnto you that ye sinne not and if any man sinne we haue an aduocate with the father Iesus Christ the iust 3 That by our hope of ascending to him hereafter we should comfort our selues in our losses 4 That seeing our bodie now liueth and reigneth in heauen and our conuersation is there we should abandon the delights of this life and aspire vnto heauenly things Coloss 3.1 If ye haue risen againe with Christ seeke the things that are aboue 5 That wee know how he seeth all things that all things are open to his eies a Heb 4.13 so that there is now no cause why we should be faint hearted VVhat is against this doctrine of Christs ascension 1 The position of the Vbiquitaries who make a doubt of the asascension who by ascending vnderstand vanishing or becomming inuisible as though in Christs ascension there were no motion of his bodie from place to place but onely a change so that he who before was visibly conuersant in the earth now being become invisible is notwithstaÌ„ding truly corporally but yet inuisibly present with vs the same Sectaries make heauen the same thing that glory is and also make heauen a certain spirituall place without body which is euerywhere But this their doing is nothing else but to confound mingle the highest thing with the lowest and the lowest with the highest to denie the truth of Christs body 2 The manners of them who fauour their wicked affections are fast bound to this earth who do follow the works of the flesh and do by their deeds testifie they haue little care of heauenly things and by their vngodlines do rather plunge themselues into hell then labour to clime vp to heauen The eight and twentieth common Place Of the sitting of Christ at the right hand of the Father Is the sitting of Christ at the right hand of his father a dâ—stinct article from that of his ascension IT is For Saint Mark in his 16 chapter and 19. verse doth manifestly distinguish them when he saith that the Lord after he had spoken vnto them was receiued into heaueÌ„ sat at the right hand of God Besides the ascension into heauen if ye respect the change of place is common to the word Incarnate to the Angels to Elias and the rest of the elect But to which of the Angels hath he said at anie time sit thou at my right hand Heb. 1.13 Therefore his sitting neither can nor ought to be confounded with his ascending What signifieth the right hand The right hand and left are proper differences of corporall positions are proper to man and not to God who is a spirit hauing no body Io. 4.24 and therfore hath neither right nor left side but is altogether vnmeasurable and infinite But because in the right hand a mans strength both most consisteth and is most perspicuous and the right hand is most fit for any action or exploit and more vsuall for the confirmation of faith therefore sometimes the right hand of a man is taken for a mans power stength hope or promise which he maketh as Psal 144.8 Their right hand is a right hand of falshood Moreouer from men by the Figure Metaphora or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is traâ—slated vnto God And then 1. It signifyeth as the hand and the arme do the verue power helpe of God as Psa 44.3 Their owne arme shall not saue them but thy right hand and thy arme and the light of thy countenance And Act. 2.33 By the right hand of God Christ is exalted· 2 It signifieth the maiestie authoritie glorie and honour of the diuinitie Psal 110.1 Christ is commaunded to sit at the right hand of the Father 3 It signifieth the place of blisse and happines which we shall enioy in the life euerlasting Psal 16.11 At thy right hand are pleasures for euermore And Ephes 1 20· and he set him at his right hand in heauenly places VVhat signifieth sitting It properly signifieth that manner of setting of the bodie that is opposite to standing or motion But by the figure Metalepsis it signifieth to dwell to abide to conuerse to rest and sitting signifieth dwelling as Luke 24.49 Tarie ye in the Citie of Ierusalem vntill ye be endued with power from on high in the originall it is sit ye After which sort we say of a man he staied in that countey three yeares or he sate there three yeares Secondly it signifieth to rule and gouerne as 1. King 1 30. Salomon my sonne shall sit vpon my throne after mee and Pro. 20.8 A king that sitteth in
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
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
delectable because the elect shall enioy al their desires for whatsoeuer saith Bernard shall be delightfull will there bee present and there shall bee nothing to be wisht for that shall bee wanting there and they shall feele most excellent and sincere pleasure both in soule and bodie by the presence of Christ and dailie heholding of God Psal 16.11 Thou wilt shew me the path of life in thy presence is the fulnesse of ioy at thy right hand there are pleasures for euermore And 17.15 When I awake from the dead I shall bee satisfied with thine image For how great will the delight be in the beholding of that soueraigne good which is the storehouse of all good things and of all ioyes Hence proceedeth that eternall gladnesse or perpetuall and vnspeakable ioy which the holy Ghost shall stirre vp in the Elect and which none shall take from vs. Ioh. 16.22.5 A participation of Diuine nature that is not a powring out of the diuine essence but of diuine qualities into vs that is a cōmunication of Gods immortalitie glorie vertue wisdome iustice and image c 2 Pet. 14 which shall bee those white garments of the Saints the long white robes and garments of pure fine linnen and shining wherewith the elect shall be cloathed d Reue. 3.4.5 6.11 1.13 19.8 6. There shall be also a clarifying of bodies excellent beauty maiesty wherein they shall be made like to the glorious bodie of Christ Phil. 3.21 and the iust men shall shine as the sunne e Math. 13.43 and they shall glister as the brightnesse of the firmament Dan. 12 3. And they shall be as the Angels of God f Luk. 20 36 7 There shall be the Tryumph of the elect ouer the Diuel Death and Hel g Rom 16.20 Revel 20.10 14 Fellowship with al the blessed conuersation with the holy Angels perfect Loue of God and our neighbour Concord and exceeding quietnesse of all things for there they shall bee all of one minde because their will shal be none other but the will of God so that whatsoeuer they desire shal come to passe Melodie for there wee shall sing with quiers of Angels praising god without end for euer Last of all there shal be al the good gifts of body and soule such as neither the eye hath seene nor eare hath heard nor heart of man imagined 1 Cor. 2 9. who then would not desire to passe through thither with Christ by death Shall the glorie of euerlasting life be commune to all the elect after an equall measure No but as God bestoweth his gift on the elect in this life not alike vnequally so wil he crowne those gifts of his in the elect with an vnequal measure of glory in heauen For that saying of Christ is proper to the Apostles Ye shall sit iudging the twelue tribes of Israel Mat 19 28. And Paule doubteth not but that there is a peculier crowne laide vp in store for him according to the proportion of his labours 1. Thes 2.19 and so Dan. 12.3 The wise saith he shall shine as the brightnesse of the firmament and they that turne many to righteousnesse shall shine as the starres for euer and euer And the Scripture doth not onely promise life eternall to the faithfull but in the same a speciall reward to euerie of them a Math 19 29 2 Tim. 4.8 This is probably perceiued by the reason of the contrary b Math 11 22.24 Hither may bee also alluded that saying of Paule 1 Cor. 15 41 For one starre differeth from another starre in glorie When shall eternall life take beginning It is begun in the minds of the faithfull in this life already when the holy spirite by the preaching of the worde doth endue their mindes with the true knowledge of God and bendeth their will to a readie obedience of his commandements yea they feele an earnest peny therof haue a most true tast of it Eph. 1.4 whence floweth that hope which cannot faile the faithfull Ro 5.2.5 We greatly reioyce vnder the hope of the glorie of God And hope maketh not ashamed Finally we haue passed alreadie from death to life by faith in Christ c Ioh 5.24 1 Ioh. 3.14 because what we possesse through hope we know shal be as certainly as if it were in verie deed already bestowed on vs. Yet shal we attaine the full possession consummation therof afterward in the time that God hath ordained in which after the number of those that shal be saued is fulfilled Christ our redeemer will appeare vnto vs from heauen Doe the soules of the godly already separated from their bodies enioy a perfect and absolute happinesse It is sufficient for vs to knowe that presently after the departure from the bodie the spirit returneth vnto God which gaue it Eccl. 12.7 and after the dissolution or vncoupling of the soule from the bodie it is with Christ d Phil. 1.23 In Paradise e Luk. 23.43 in peace f wisd 3.3 in rest g Heb 4.11 in comfort h Luk. 16.25 in refreshing or ease i Wisd 4.7 in securitie k Ioh. 11.15 18 in the hand of God that no anguish at all may touch it so much as slightly l Wisd 3.1 in glorifying of the name of God Yet because they looke for a resurrection of their bodies a most plentifull fruition of all good things which God hath promised to all that loue him they cannot be said to bee in a perfect absolute but in an vnperfect happines 2 Tim 4 8. There is a crowne of righteousnes laid vp for me which the Lord the righteous Iudge shall giue me at that daie not to me only but vnto all them also that loue that his glorious appearing And Reue. 6.9 I saw vnder the Altar the soules of thē that were killed for the word of God they cryed with a loud voice saying How long Lord which are holy true doest not thou iudge auenge our bloud on thē that dwell on the earth Then long white robes were deliuered vnto euery one it was said vnto them that they should rest for a little vntil their fellow seruāts their brethren that should be killed euen as they were were fulfilled On the contrary 2. Pet. 2.9 saith that the vniust are so punished either with the losse of this life or with other punishments as that they are neuerthelesse reserued against the day of iudgement to be tormented with far sharper torments namely eternall punishments both in body soule What is the place of eternall life Not this earth or aerie or Elementarie Region which as yet death horror and sinne the power of darknesse and wicked spirits doe inhabit a Iob. 10.22 Eph. 6.12 2 8 and which at length shall be dissolued b 2 pet 3.10 But the heauen of heauens or the highest heauen whereinto Christ as he was man ascended being made higher then the
God vnites them to Christ and nourisheth them by the preaching of the word and by examples of true good workes a 1. Cor. 4.15 whereupon is that saying that No man can haue God for his father who hath not the church for his mother 2 The house of Christ or of the liuing God b Psal 23.6 1 Tim. 3.15 and a familie c Math. 24.45 because God dwelleth in the middest of them whome he hath receiued for sonnes through the grace of adoption of which house of liuely stones are both Pastours flocks also d 1. Pet. â—2 5 and he hath not onely vessels of Gold but euen of wood and stone also some for honour and some for dishonour 2. Tim 2.20 Whereof the most excellent most gracious most prouident most Mightie and most wise God is maister The first begotten sonne of God and Lord of his fathers house is Christ e Iohn 8 3 to whome is giuen all power And they of the houshold are all the Elect and also the children and sonnes of GOD who ought worthily and holilie to be busied in this house the Gouernours or stewards are the ministers or preachers of the Gospell f Math. 24.45 the commons or food of that familie is the very word of God out of this house the bondslaues of sinne and vnthriftinesse are at length to be cast forth g Iohn 8 35 3 The city of God h psal 46 1. Isa. 1 21 Ephes. 2.19 the faithfull city that is the i holie citie comming downe from heauen k Reue. 21.2 10. which is the society of the faithfull who depend on the excellent gouernance of God as of the onely lawgiuer and are gouerned by his word and lawes and do enioy the very priuiledges and benefits of Christ m ps 85 â—1 The wall defender whereof is God the tower and Bulwark is the calling vpon the Lord. l prou 18 10 the Armes is goodnes faith iustice and peace in the gate and foundation is Iesus And they are the citizens which are called Gods houshold seruants n Ephes 2 19 4 The inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lot of the Lord not in respect of the Pastours onely but of the sheepe also o Psal 2 8 1 Pet 53 because it is giuen vnto Christ as his owne substance that is a most acceptable and most precious treasure 5 The misticall body of Christ the head and soule whereof is Christ p Rom. 12 5 because it is quickened cherished and conserued by the spirit of Christ and is perfected by his fullnes and is coupled with Christ the head by the same spirit as by a most close and strong chaine and the members thereof doe by vertue of the same spirit grow together It is also called the fulnes of Christ a ephes 27 because although Christ worketh all in all much lesse doth he neede the supplie of anie one yet such is his loue toward the church that hee estemeth himselfe as it were lame and maimed in his members vnlesse he haue a church adioyned vnto himselfe like vnto his body members Hence it commeth that sometime Christ is briefly taken for the whole church ioyned to her head b 1. Cor. 12 12 13 Gal 3 16 so that the whole church is nothing else but the body of Christ only because it is described an whole mysticall body from the head Hence is it much more expresslie said In Christ c Rom. 6 2. 8.1 Ephes 3.6 then with Christ And hereupon Paul saith that he liueth in Christ and Christ in him Gal. 2.20 Hereupon was that speech of Christ Saul Saul why persecutest thou me Acts 9.4 that which is written Col. 1 4 Lastly from hence proceedeth all comfort 6 The hill of the Lord or the hill of Holinesse d psa 2.6 3.5 15.1 24.3 1 because it alwaies maketh toward those things which are aboue and despiseth those that are beneath 2 because there is no comming thereunto but by ascending out of the dregs of this life in the cheerefullnesse of the spirit 3 And for that the Doctrine thereof nether can nor ought to be hidd e Math. 5.14 7 It is called the Piller and Foundation of trueth 1 Tim 3 15 Not that trueth doth simply depend thereon for it dependeth on the word but because being vnderpropped by Christ and borne vp by truth it selfe it giueth a testimonie vnto the truth and doth susteine spread and defend truth by it office and seruice and laboureth diligently that truth might haue a beeing among men or els Chrysostome on this place altereth the proposition well and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth is the Piller and foundation of the church 8 The church is called a vineyard f Psal 80.9 Esa 5.2 Math 21.23 Iohn 15.1 because the lord hath planted it and doth carefully trimme and deck it with his word with the giftes of his spirit doth account it precious doth bestow exceeding great care and daily thought thereon and doth conserue it wonderfully by his succour and comfort And because they that are receiued thereinto ought to bring forth the fruite of faith and charity most acceptable to God wherewith his heart may be cheared 9 The tabernacle of God g psal 15.1 bicause it hath the Lord dwelling therein and it hath not a safe or firme abiding in this life but is now then compelled to change her abiding vntill it be receiued into her true contrey So likewise is it called the temple of God h 1. Cor. 3 19. because his holy spirit dwelleth in the hearts of the faithfull The Priests wherein are all christians 1. Pet. 2.5 The propitiatorie Sacrifice for sinne is the onely sacrifice of Christ once offered for sinnes the sacrifice of thanksgiuing is 1 the preaching of the Gospell whereby the preachers doe as it were with a sword kill the beastly affections of men a Rom 15 16. Phil. 7.17 2 the offering vp of a mans owne selfe or the mortification of the flesh b Rom 12 2 calling vpon God as its Incense c Psal 141.2 faith and good workes the giuing of thankes d Psal 50 14. Ose 14.3 or the calues of our lippes and mercie the sacrifice of praier e Ose 6.6 2. Cor 9.12 Phil. 4.18 10 The louer sister and spouse of Christ f Cantic 4 5.7.8 Ephes 5.23 and the Queene and daughter of the King g Ps 45.10 because it is ioyned vnto Christ by a spirituall and firme wedlock and league and by a most sure bond of the spirit and by most chaste loue and is exalted to the participation of his loue honour and of all his goodnes being beautifull and without spott throughout because here it is spotlesse through grace in the world to come it shall be spotlesse through glorie heere vnperfectly there most perfectly Therefore is it also called a pure or chast virgine
and giue not that honour vnto the holy and sacred ministerie that is meete 7 The Symony of the Papists and their buying and selling of holy orders all neglect of law Diuine and Ecclesiasticall in the popish elections as namely that they haue no regard of learning or life but promote rude asses and those of most filthy wicked life They vse vaine ceremonies of annointing shauing wax candles and such toyes they attribute that to the ministerie of men which is only the worke of God alone they transforme the ordination of ministers into a sacrament They doe no more thinke of feeding the flock then a cobler doth of ploughing 8 In conclusion all the popish hierarchie and the primacie of the Pope of Rome contrary to the word of God First that from the authority of saint Paul they make Peter the Bishop of Rome Secōdly the Romane Bishops which would be thought to be the successors of Peter call thēselues indeede the seruants of seruants yet are not saluted by any other name then our most holy Lords they translate Empyres and Kingdomes and finally they vsurpe vnto themselues all gouernment pure and mixt they domineere in manner of Kings they boast of the patrimony of Peter vsurpe a double sword spirituall and temporall and yet haue neyther of both and chalenge vnto themselues power to draw all men to hell without cause and cause euen Kings to kisse their feete 3 They alleadge that the Priests of Moses law were a figure of the Pastors of the Church of Christ and their Masse-priests they tearme by a false name of Presbyters or Priests 9 All those proud and arrogant titles of the Antichristian counterfeit Cleargie of Patriarches Princes and such like 10 The errour of them which make an equalitie betweene the Ministers of the Gospell In holy functions they make no difference betweene those that are temporarie and those that are perpetuall they that acknowledge no Priestes but those that haue charge to teach publikely 11 Those that vsurpe that authoritie in the Church which was peculiar to the Apostles for this is that which the Apostle a complaineth to be then done by some who boasted themselues as if they were Apostles 12 The conceipt of Morellius concerning the bringing againe into the Church of the Democraticke policie 13 The subuersion of the christian ministerie the confusion of Ecclesiasticall offices the robbing of the Ecclesiasticall possessions the end whereof what it is like to be the historie of b Achan teacheth vs. 14 The sinne of those who make no difference betweene the distribution of the Churches stocke and the disposing of our publike goods which is a thing meerely ciuill but confound these two treasuries the naming of all which things is the confuting of them The three and fortieth common place Of the power and authoritie of the Church as also of Synods Is there any power of the Church YES there is 1. Because no family no honest societie no common-wealth and therefore not the Church which is the most excellent society of all can long stand or cōtinue without policy and gouernment 2 Because God hath prescribed lawes to his Church therefore he hath giuen power also to iudge according to those lawes 3 Because in ancient time the Priests and Leuites bare rule ouer Ecclesiasticall matters a Leuit. 14.3 Deut. 24.8 and the Synedry or Counsell for the administring of Gods behests was compacted of the Priests Leuites Lawyers or Scribes and the heads of families or the elders of the people b 2. Cro. 19.8 9.10.11 Mat. 5 22. Mat. 18.19 4 Because in the place of that Synedry or Counsell of the Synagogue Christ did ordaine c in the Christian Church an Ecclesiasticall Senate and the Apostles haue diligently retained the same d 1 Tim. 4.14 so as the Church hath alwaies had the like 5 Because the power of the keyes is committed vnto the Church 6 Because the preaching of the word would bee altogether vnprofitable vnlesse the Church had power to bridle the contemners of the same 7 Because as we must giue to Caesar that that is Caesars so to the Church that which is the Churches must be yeelded Mat. 22.21 By what name is it called Power authority Ecclesiasticall Iurisdiction the keyes of the kingdome of heauen Mat. 16.19 I will giue thee the keyes of the Kingdome of heauen So called by a Metaphore whereby is signified the power of a Steward in admitting in and keeping from comming into the house whom his master pleaseth a Esa 20.22 because the kingdome of heauen which is the Church is administred that is to say is opened to the beleeuer and shut to the vnbeleuer by the preaching of the Gospell yea euen heauen it selfe is propounded vnto vs as a mansion house vnto the which there is onely one entrance by Christ Iesus And to Christ faith only leadeth vs which the holy ghost doth create in vs by the ministery of the word and Sacraments which ministerie because it is committed vnto the Pastors therefore they are said to beare the keyes of the kingdome of heauen VVhat is the Ecclesiasticall power It is that power that is giuen to the Church to be exercised by those that are set ouer the Church to establish and preserue the puritie of the doctrine and of the worship of God decencie order holinesse of manners honestie aswel publicke as priuate in the Church and the members therof and that not of any liberty to commaund euery thing or at pleasure but by the prescript rule and according to the meaning of the written word of God for the saluation and edification of the Church VVhence or from whom is this power From God by Iesus Christ for if you looke vnto men by whom this power is administred it is onely a meere ministery But if ye looke vnto Christ it is a most high authority then which there is vpon earth none greater more profitable or more excellent But the efficacy of it is from the holy Ghost which worketh in the ministerie of the word Iohn 20.22 Receiue the holy Ghost c. Doth this Ecclesiasticall authority differ from the ciuil authority Yes indeed witnes Christ himselfe Luke 12.14 a 22.15 26. 2 Co. 10.4 They do agree indeed in the cause efficient for the author of both is God But they differ first in the matter For the matter of ciuil authority is a society of men and the preseruation therof for the leading of this corporal life vnder one the same magistrat But the matter of Ecclesiastical authority is a company of Christian men so farre forth as they are called of God and consecrated to lead a spirituall life in the true obedience of God Moreouer ciuill authority hath reference vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say things earthly and transitory which belong to the vse of this life b 1. Cor. 6.3 Ecclesiastical authority is referred vnto things spirituall and those which appertaine to the
worship of God c 2. Cor. 10.1 6 2 They differ in the proper end For the ende of the magistrate is that he may keepe the societie of men in peace and quietnesse instruct them by good lawes preserue and keepe safe the bodies and goods of his Citizens and maintaine and defend their liues namely so farre forth as they are inhabitants of this world doe liue vpon this earth a Rom. 13.2.5 1 Tim 2 2 albeit euen by him God will haue that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Religion to be preserued as 2. Chron. 15.13 King Asa made a law on this manner If any man seeke not the Lord God of Israell let him die But the direct end of the Pastors is that they may build vp gouerne instruct and teach the consciences of the Citizens of the Church by the word of God so farre forth as they are freemen of the kingdome of heauen and are in time to be gathered together in heauen b Eph. 1◠8 Phil. 3.20 Coloss 3.2.3 whence it is that the Ecclesiasticall authoritie is called Ius poli or the law of heauen and the ciuill authoritie is called Ius Soli or the lawe of the land or soyle 3 They differ in forme for ciuill authoritie for the most part is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Arbitrarie and therefore Praetory or Dictatory consting in the pleasure of those vpon whom it is bestowed for they haue power of life and death and authoritie to make lawes But the gouernment Ecclesiasticall is onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministratorie bounded within certaine limits and lawes by God himselfe the onele lawgiuer For the Church hath receiued lawes of beleeuing but she makes no lawes neyther can she alter those lawes she hath but must preserue and keepe them and hath no power but as a Deputie or Vicegerent and that at the wil of the Lord and doth onely as an Eccho resound and deliuer that vnto others which it hath heard God speaking in the scriptures a Malach. 2 6.7 Ezech. 3.17 Ier. 23.28 Mat. 28.20 4 They differ in the manner both of their iudgement and execution For the Magistrate iudgeth according to the lawes of man made by himselfe he himselfe weaueth the iudgement webb he condemneth the offender against his will yea though he denie that fact yet by the mouth of witnesses he condemneth him as truly guiltie b Deut 19 15. Mat. 18.16 But the Ecclesiasticall authoritie iudgeth onely according to the written word of God it weaueth not the webb of iudgement but summarily knoweth the whole matter through Charitie and by the mouth of the sinner himselfe and then when he hath confessed the matter then doth he know him as guiltie and exhorteth him to repentance c Mat. 15.25 16 1 Cor 5.4.5 2 Cor. 2.7 7.11 Moreouer the ciuill authoritie executeth iudgement with the carnall sword with fine with imprisonment marshall force with death it selfe the Ecclesiasticall gouernment executeth her decrees with the sword of the spirit that is the word of God namely with censures reproofe suspension and lastly excommunication a 2 Thes 3 14 1 Tim. 1.20 For that the Apostles did sometimes vse corporall punishment b Act. 5.5 13.11 it was a matter extraordinarie when the Magistrate was a wicked man So that the one doth not take away the other but establisheth it Of how many sorts is the Ecclesiasticall authoritie or gouernment Of three sorts the authoritie of Ministerie of Order and of Reproofe or Ecclesiasticall gouernment whereof hereafter in his proper place What is the power of Ministerie It is the authoritie or power of teaching in the Church not euerie thing but that alone which the Lord hath prescribed by his Prophets and Apostles and of administring those Sacraments which he hath instituted according to his ordinance and of blessing of mariages according to the perpetuall vse of the Church which power doth belong onely to the Pastors though oftentimes Deacons in these things haue supplied the Pastors roomes And this is that that is specially meant by the termes of the keyes and of opening and shutting c Mat. 16.19 And it is the former part of the keys for the later part belongeth vnto the discipline of excommunication What is the first part of these keyes Nothing else but the preaching of the Gospell committed vnto the ministers wherby is pronounced vnto the beleeuers free remission of sinnes through Christ and to the vnbeleeuers is denounced the reteining of their sinnes For that which Christ said vnto Peter Math. 16.19 I will giue thee the keyes of the kingdome of heauen whatsoeuer thou shalt binde or loose vpon earth shall bee ratified in heauen Saint Iohn thus properly expoundeth it Iohn 20.23 Receiue the holy Ghost whose sinnes ye remit they shall be remitted and whose sinnes yee retayne they shall be retayned in heauen How many Keyes are there Although there be but one ministerie of the word wherby sins are loosed and bound and therefore there is but one key to open and shut the kingdome of heauen yet notwithstanding in regard of the diuers obiects and effects the Key is accompted to be two fold one loosing or opening the other binding or shutting inasmuch as the same Gospell is the power of God to saluation to euery one that beleeueth Ro. 1.16 the sauour of death vnto death to euery one that doth not beleeue 2. Cor. 2.16 The loosing key is that part of the ministerie whereby remission of sinnes or absolution from sinnes in the name of Christ is pronounced vnto the beleeuers according to the word of God sometime publikely and sometime priuatly And so heauen is opened and the beleeuer is loosed and set at liberty by the preaching of the gospell from the bonds of sinne which hold vs in captiuity yea from death and euerlasting damnation and is declared to be an heire of life eternall a Luk. 1.77 Act. 2.38 Ioh. 20.23 The binding key is the other part of the Ministerie whereby the retention of their sinnes is denounced vnto the vnbeleeuers and disobedient and so heauen is shut vnto them they are bound that is they remaine captiued in the chaines of sinne and are adiudged vnto death and damnation vnlesse Repentance follow And those keyes are of such weight and efficacy that whatsoeuer is opened or remitted and likewse whatsoeuer is shut or retained in earth by the preaching of the Gospell is said also to be opened loosed and remitted and contrarily to be shut bound and reteyned in heauen according to that Luke 10.16 He that heareth you heareth me he that despiseth you despiseth me And Ioh. 7.18.36 Hee that beleeueth shall be saued he that beleeueth not is alreadie condemned So that indeed the key of the ministerie is but one but in vse double But he that beleeueth the gospell by the power of the holy ghost bringeth also faith which is as it were another key of the kingdome of heauen Whereon
or to be vsed and obserued in writing those lawes and humane traditions 1 That they be not repugnant to the analogy of faith or that they lead vs not from Christ or be superstitious of which sort for the most part the popish rites are neither must our consciences be intangled as though those lawes of order and decency be for that cause onely brought in as if they were parts of diuine worship 2 That they be not preferred before the heauenly doctrine which the Apostles receiuing from God haue deliuered neiâ—â—â—â— must those lawes be eternall or immutable but as necessitie shall require mutable 3 That those things which are vnprofitable ridiculous foolish parasitical and operatiue should not be appointed for a graue honest and profitable order such as those which the Papacie doth commaund of Auricular confession the difference of meates daies and apparell vowed peregrination and the like 4 That the Church be not burdened with the multitude of those precepts as is done in poperie and the true and pure worship of God be oppressed as it was once done of the Pharisies b Mat. 23.4 and so the commaundements of God be made void in respect of men c Mat 15.3 Mar. 7.13 Act. 15.10 That they doe not degenerate into superstition or impietie that there be no merit ascribed to them or worship or necessitie that is they may not be accounted necessarie to saluation or a part of Gods worship and that of themselues by the work done as they speake which if it come to passe let them presently be reformed or altogether abolished by the example of Ezechias which brake in peeces the brasen Serpent d 2. Reg. 18 4 and lastly we must beware least through a pretence of indifferencie they offer poyson and hide a deadly hooke vnder a hony bayte VVho can ratifie or abolish those lawes In particuler Churches the Pastors by the sage iudgement of the Consistory and the authority of the Christian magistrate his consent being thereunto adioyned lastly the flocke being certified therof approouing the same who verily ought not rashly to forsake the opinion of their Pastors and superintendents being confirmed by the word of God sound reasons but in prouinciall Churches it is the office of the Synods being lawfully called in the Lord to constitute such kind of lawes VVhat is a lawfull Synode It is an assembly or meeting and councill either of certain places that is named A prouinciall Synod or else of the whole Church and so it is called Oecumenicall or vniuersall represented by certaine choise persons of her selfe for a certaine time as Pastors and gouernours being remoued as well from all popular gouernment as from smal gouernment and especially from Antichristian â—yrannie that they may expell the wolues and compose all controuersies which are raised in the Church out of the word of God prouided that it be alwaies their rule that they may maintaine pure doctrine and appoint such an outward cutaxie and goood order as seemeth most expedient for the whole Church a Act 15.2.6 c And of such Synods there is great profit 1. Because that which is sought of many is with greater facility obtained 2 Because errors heretiks patrons of errors are more easily repressed and condemned by common consent and iudgement of many By whom are Synods to be called and appoynted By the chiefe Magistrate if hee bee faithfull or at least if he tolerate the Christian faith who also eyther by himselfe or by others whom he hath made choyse of ought to be president of the Synode For it is the office of the Magistrate as the nurce of the Church to preserue the peace and quiet thereof but so that he doth submit himselfe to the word explaned by the mouth of the minister but if hee bee an infidel then it is the office of the Pastors to haue regard as much as in them lyeth that the Church of Christ be no whit damnified and mutually to stirre vp each other that by a common consent they may meete in the name of the Church without any prerogatiue of places to choose those who are knowne to excell in doctrine integritie of life and other gifts of the holy Ghost the Laitie being not excluded as it is manifest out of the Acts. Chap. 15.2 22.23.25 but especially that as Chrst did sit b Luk. 2.46 in the midst of the doctors so now he must be present and beare rule in the councel of the doctors Are all things which Synods decree to be accounted alwaies for true and vndoubted They are not as it is apparant by the second Nicene Councell which did determine against the word of God for the worshipping of Idols and the second Councell holden at Ephesus where the heresie of Eutiches preuailed and the Aphrican Councels where Cyprian was where it was established that those which were baptized by hereticks should be rebaptized for the Church on earth may erre yea being gathered together as it is euident out of Esay 56.10 Ier. 6.13 a Exod. 22.25 1 Reg. 22.6 22 Mar 12.29 Ioh. 11.2 47 2 Thess 2.4.11 the reason is because the Church on earth is not composed of the blessed Angesl but of men whose propertie it is to erre and to be deceiued for that which is said Psal 89.6 that the truth of God is in the congregation of his saints it is to be vnderstood either of the holy Angels liuing in heauen or els of the church where the pure preaching of the gospel souÌ„deth Is there any authoritie of the Synods There is but that which doth depend on the word of God namely which is of Christs promise Mat. 18 2â— where two or three so more be gathered together in my name there am I in the the midst of them neither is it to be doubted but that much more some vniuersall company he doth gouern by his spirit b Act. 15 2â— Cor. 5.4 Therfore the iudgments of Synods are not to be despised especially of those where Christ doth sit in the middest but withall obserue by what condition Christ is in the middest of a councell if it be gathered together in his name and the scripture bee in the most eminent place for then the definition of the councils concerning that opinion which is controuersed after lawfull examination and iust inquiry hath his waighâ— which notwithstanding it selfe must be tried by the touchstone of the scripture according to that try all things keepe that which is good 1. Thess 5.21 Doth not the Apostle commaÌ„d vs to obey rulers gouernors He. 13.17 Yes verily but both with an implicite condition if they be true rulers let not the word of God the volume of the law depart froÌ„ their mouths c Ios 1.7.8 if they sit in Moses chaire that is they teach the doctrine of Moses incorruptly d Mat. 23.2 in those things which are peculier to their ministery as in the word of God lawfull
of vs and of the things signified the coniunction is not in trueth essentiall and personall but mysticall and yet in its kinde reall to wit spirituall by the power of the holy Ghost alone who bringeth to passe that Iesus Christ who now as he is man hath his being in heauen and yet is no lesse truely giuen to vs which are in earth then the signes themselues namely so farre forth as our faith beholding him in the Sacraments doth clime vp into the heauens that we may more and more truely imbrace him and he may liue and abide in vs. For the holy Ghost knoweth to ioyne most nearely together by the bond of faith those things which if you respect the distance of the place are farthest asunder which is done after a heauenly and spirituall manner and not naturally not by the ioyning touching of substances after which manner the beleeuers are most nerely ioyned together one with another as also the husband and the wife are knit together by the bond of mariage although they bee farre asunder in regard of the distance of places Whether are both the things and the signes offered vnto vs of God ioyntly together Yes ioyntly together in respect of God that promiseth truely and without all deceipt but yet distinctly notwithstanding so as oftentimes hee that taketh the signes receiueth nothing lesse then the thing it selfe Whereupon Augustine saith vpon Leuit 7 quest 84 It nothing auaileth Simon Magus to haue the visible Baptisme who wanted the inuisible sanctification What is the manner of receiuing the signes and the things signified The manner of receiuing the signes is naturall or bodilie and the signes are receiued both of the beleeuers and also of the vnbeleeuers after a naturall manner although with contrarie successe But the things themselues signified are communicated in respect of God that giueth them by the holy Ghost and in respect of vs by faith whereby alone Christ with all his benefits is apprehended of vs a Eph. 3.17 For a thing intelligible spiritually propounded cannot bee perceiued vnlesse it be after a spirituall manner that spirituall things might answer to spirituall things corporall and visible to corporall and visible b 1 Cor. 1.13 In this Treatise what doe these things signifie Really Substantially corporally Sacramentally Spiritually Really signifies properly that the verie thing it selfe is truely receiued to which these words substantially and essentially are equiualent So the beleeuers in the right vse of the Sacrament are said to receiue Christ really substantially or essentially also to take the holy elements really substantially essentially But corporally spiritually signifie the manner of receiuing only the signes are receiued corporally but Christ spiritually And to receiue Sacramentally is to receiue the signes of the bodie and bloud of Christ Whether do all they inioy the matter of the Sacraments which vse visible signes No but only the beleeuers vnto whom the promise of grace doth belong and for whose sake the same is ratified by certaine seales For what part or fellowshippe hath the beleeuer with the vnbeleeuer 2. Cor. 6.15 Is it possible for a man to be guiltie by meanes of the thing signified who is not partaker of the same Yes hee may for the abusing of the signes and for the contumelious reproach against the thing signified none otherwise then hee which despiseth the seruants of Christ is guiltie of the contempt of our Lord Iesus Christ and of his Father also a Luk. 10.16 Is faith of the Substance and essence of the Sacraments No because faith maketh not a Sacrament to bee a Sacrament but the institution of God Indeede faith is necessary that wee may receiue the matter of the Sacrament for by faith Christ dwelleth in our hearts b Eph. 3.17 But whether a man beleeue or whether hee beleeue not if the Sacrament be rightly administred hee receiueth the true Sacrament namely in respect of God Yet in respect of the Communicant if a man beleeue not he receiueth the bare signe because without faith neither the word nor the Sacrament can do vs any good Whence is the consecration or the sanctification and blessing of the Sacraments Not by making the signe of the Crosse the repeating and secret murmuring of any words as Iuglers Coniurers do repeat their charmes in conceiued words namely for example of Iupiter that sends the thunder or of bringing the Moone out of Heauen to wit by the force and vertue of letters and syllables if they be repeated and vttered after a certaine manner But from the holy and good will choise institution or ordinance blessing consecration worke commaundement the ratification of the word and the promise of God himselfe who for the good of men hath made choyce of water bread and wine and hath instituted by his ordinance set thē apart for some special purpose and because he hath shewed that it is his pleasure to haue them for Sacraments and how he will haue them celebrated Further by the holy vse which is performed by prayers by the commemoration of the benefits and promises of God and giuing of thanks VVhen is such consecration made First indeede the Lord himselfe made it once and together by himselfe in that first institution namely in that last Supper and this being once made doth consecrate sanctifie the Sacraments to the Church vntill the end of the world as that word once spoken Increase and multiply is perpetually effectuall Gen. 1.28 But now he doth repeat the same by prayers and the word whereby the whole Institution and vse of the externall things is clearely vnfolded by men and those not any whomsoeuer but such as bee lawfully called that is to say by his Pastors and Ministers For otherwise it is no Sacrament but a prophanation of the Sacrament VVhether is there any change of the signes in the Sacraments Truely there is not in the nature or substance the naturall qualitie or quantitie of the Elements the change I say is not of the essence nature as saith Theodoret But only in respect of the end office condition vse for which they bee propounded in the Church namely because they begin to signifie to vs in trueth things altogether heauenly and diuine and that not of their owne nature but by the appointment of the sonne of God As namely for example sake when water btead wine are remoued from the common vse and by the commaundement of God are made the signes of the body and bloud of the Lord which thing certainly they haue not by nature For then euery water should bee the signe of Christs bloud but by the institution of the Lord himself Also the name of the signes are indeed changed but not the matter namely to the intent that we might haue a greater regard of the things signified then of the signes and that the minde might mount vp from the Elements vnto Christ Therefore Theodoret in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith that
be no more but one alone and an euerlasting Couenant to wit the reconciling of the beleeuers vnto God by the death of Christ 2. Of them who tye the things signifyed to the signes by any meanes or such as make a reall connexion and coexistence of the signe and the things signifyed 3. Which conclude that the sacraments doe pertaine to the vnbeleeuers 4. That the matter of the sacraments is communicated all well to the faithles as the faithfull 5. That will haue no figuratiue speaches in the sacraments 6. Who giue lesse honour to the word of God then to the sacraments for that they imagine greater blessings are offered to men in the sacraments then in the word 9 Of those who not being content with the heauenly simplicitie thinke that they can adorne the excellency of the sacraments with their owne ornaments 10 Of many which liue in the outward assemblie of the Church who being content with the vse of the outward signes haue no care at all of the worke of Regeneration of then communion with Christ our head but remaine still in their sinnes contrarie to that principle of Augustine Not the Sacrament but faith in the Sacrament doth iustifie 11 Of the Papists who imagine without all warrant of the Scripture that there is offered in the Masse a true reall and outward though not a bloodie sacrifice whereby the Priestes doe offer vnto God the bodie and bloud of Christ vnder the kindes of bread and wine which sacrifice is propitiatorie for the quick and dead Of whom some hold that the oblation made in the Masse is the selfesame with the oblation which was made vpon the Crosse and differs onely in the meanes and the maner then which what can be spoken more childish And surely that oblation of Christ of necessitie including his death was so singular that it neuer could bee iterated But others say it is in a remembrance and representatiue which opinion ouercommeth the former For that which is the remembrance of another thing is not the thing it selfe The seuen and fortieth common place Of Baptisme Whereof is it called Baptisme ΠΑÏá½° Ï„ÏŒ Βάτπειν which is to dip or to die moysten consequently to wash whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to drench to rince to clense and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dipped or died which notwithstanding differeth from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to sinke downe to the bottom and to be drowned thereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an immersion tincture so by consequent an ablution and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were a bathing fonte made of wood or stone wherin we are dreÌ„ched because we wold be washed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that dippeth or as it were dieth where of commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one rebaptising and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is opposite to a Baptiser or impugneth baptisme How many waies is the word Baptisme taken in scripture Two waies properly and figuratiuely properly for simple clensing and that either legall or leuiticall as Heb. 9.10 which stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with diuers washings which notwithstanding were types of our baptisme or superstitious as Marke 7.4 The Pharisees comming from the market 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till they haue washed eate not and manie other things there are which they haue receiued to be obserued as the washing of cups pots of beds c 2 Figuratiuely and that diuers waies 1 by an allegory baptisme is called that Deluge of waters wherewith god punished the sins of the world saued Noes familie in the Arke which was a figure of our baptism Also the passing ouer the red sea wherin Pharao and his people were drowned but Israel was saued the abiding vnder the cloud wherof mention is made 1. Cor. 10.2 And some by Allegory add also the baptisme of teares and of Repentance wherewith they say that sinful woman was baptised which washed Christs feet with her hairs a 1 Pet. 3 21 Moreouer the name of baptisme is taken by a metaphor for the crosse or bitter affliction which is coÌ„pared vnto billowes of waters wherwith the afflicted are ouerwhelmed Can ye be baptised with the baptism wherwith I am baptised And hereof it was called by the fathers the baptisme of bloud Mat. 20.22 when Christian martyrs did shed their bloud for the Christian faith 2 By the figure Metalepsis for the promise powring out of the spirit or peculiar gifts of the holy ghost which are conferred vpon the faithful somtimes before the baptisme of water as by the history of Cornelius may appeare somtime after baptisme You shal be baptised with the holy Ghost And here it is called the baptisme of fire Act. 1.5 that is the baptisme of the spirit 3. By a Synecdoche for all the doctrine of Iohn all his ministery The baptisme of Iohn was it froÌ„ heauen that is of God or of men So Act. 19. VVherinto were ye baptised saith Paule that is with what doctrine were ye instructed and taught Into the baptisme of Iohn that is into the doctrine which Iohn declared and signed with the Symbole of baptisme 4. By the figure Antonomafia or in way of excellency for that ordinary Sacrament of the Church wherby we publikely vow Christian warfare as soldiers to Christ our leader sweare to follow his alone colours This they of olde termed the baptisme of the floud i. of water In which last significatioÌ„ we retain the name of baptisme ✿ Baptismus Fluminis rather then the name of washing and vse the same as the Church doth But Fanorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in way of praise expoundeth the name of Baptisme thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptisme is that into which sin is cast that is doth fall The Greeks also call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is illumination from the effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of that true light which enlighteneth euery man For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ancient Church signified to be gathered into the Church by baptisme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptised were distinguished a Catechumenis from catechised Heb. 10.32 whence afterward sprang that great number of wax light at Easter What is Baptisme It is the first or initiating sacrameÌ„t of the new testameÌ„t or a sacred action coÌ„sisting of the washing with water the word wherby according to the appointmeÌ„t institutioÌ„ of Christ a christiaÌ„ man either of riper yeers professing Christ or an infant of the faithfull is drenched washed or sprinckled in simple cleare water by the minister of the Church calling vpon the name of the father the Son the holy ghost The body washed with cleane water as we read in Act. 8.19 was done by Philip to represent the shedding of Christs bloud vpon the crosse to confirme truly and effectually through all our life the couenant of grace made long before to exhibit seal to the
beleeuer righteousnes or the washing away of his sins obtained by Christ his bloud to testify his adoption into the couenant of grace his engrafting into Christ the regeneration renuing of his nature or repentance vnto amendmēt by the grace of the holy ghost procured vnto him by the same bloud his communion or fellowship with Christ in all his goodnes and heauenly inheritance ioynt free denization among the citizens of the visible Church of the kingdom of heauen to be held of them in the number of the children of God to enioy the same priuiledges which they do To witnes also that being in like maner baptised he promiseth himselfe to be willing to be reckoned among the people of God to defie Sathan sin the world the flesh al false sects promiseth professeth that he wil liue to Christ to the glory of God Or thus baptisme is a sacrament or seale of the righteousnes of faith that is of our entrance or beginning of our incorporation with Christ of the forgiuenes of our sins of the gift of the holy ghost of regeneration whereby we are seale◠vnto Christ incorporated buried with Christ that we die vnto sin by the power of the death of Christ that we rise againe to newnesse of life by the vertue of his resurrection a Rom. 6.3 4.5 1 Pet. 3.22 that we are bound to the true worship of God alone to innocency of life and vnity of the Church wheof it is called the stipulation of a good conscience b that is a mutuall obligation of God of man baptised of God witnessing that he receiueth the person baptised into grace and of the person baptised couenanting with God that he will duly worship and loue him wherof it commeth that none are admitted to the holy supper of the Lord but such as are first baptised because he must first be admitted into the church before he be nourished in the same c Mat. 28.19 Act. 2.41 Ioh. 4.1.2 Mat. 3.11 Ioh 3.5 7 Gal 3 27 1 Cor 6 11 10.2 Tit 3.5 Eph 5.26 How many fold is Baptismes Baptisme in specie or kind is one One Lord one faith one baptisme But seeing in baptisme not the water external actiō is to be considered only but also the inward operation of God in this respect Baptisme is twofold External which is also called the baptisme of water wherwith the minister of the word doth baptise and Internal which is also of the spirit wherby Christ only doth clense our hearts by his blood and giueth his holy spirit and yet the one is not to be separated from the other For the externall is a testimony of the internall that is the Baptisme of water is a pledg of spirituall baptisme and of inward washing and clensing which is done by the blood and spirit of Christ And therefore Christ is said 1. Iohn 5.6 to come in water in the spirit in blood VVho is the author or instituent cause of Baptisme God the father the sonne and the holie ghost 1. by the ministery of Iohn Baptist for it is certaine that Iohn was called of God and sent to baptise and preach repentance amongst the Iewes and therefore Christ saith the baptisme of Iohn was by a metonymie from heauen d Luk. 3.2.3 Ioh. 1.38 that is of God and not of men 2 Further Christ by his owne example confirmed baptisme when he suffered himselfe to be baptised of Iohn e Mat. 21.25 Mat. 3.15 And the whole trinity with most plaine and euident testimonie allowed the same in the baptisme of Christ 3 Besides Christ before his passion sent his disciples to baptise a Ioh. 4.1.2 againe after his resurrection he instructed the same his disciples their successors how to teach and baptise among all nations by this commandement Go thorough the world preach the gospell to euerie creature baptizing them in the name of the father and of the sonne and of the holy ghost Mat. 28.19 whereby it appeareth how greate the dignitie of Baptisme is with what reuerence it should be vsed What is the efficient cause The primarie and true efficient cause is Christ himselfe for he indeede it is who baptiseth vs properly truly into himselfe into his death and resurrection Ephes 5.18 It is Christ that clenseth his church with the washing of water in his word The secundary and instrumentall causes are the ministers for so saith Iohn I baptise you with water b Mat. 3 11 Christ commanded them saying baptise c Mat. 28.19 VVhether may ministers be truly said to baptise that is to clense from sinn and to regenerate No doubt they may for Christ did not restraine his commandement to the washing of water but in general termes said baptise them and Iohn 20.23 they are said to remit sins to beget againe or regenerat 1 Cor. 4.15 I haue begotten you againe in Christ by the Gospell And 1. Cor. 3.6 the Apostle saith that he ministred vnto them the spirit not the Letter but yet sacramentally that is so farre forth as he hath administred those sacraments by which as by instruments Christ himselfe doth wash and regenerate Whose office is it properly to administer Baptisme Theirs to whom the Ministerie of the word is commttted for to whom Christ said Preach the Gospell to them also hee said Baptise And Ephes 5.26 the Apostle conioyneth the washing of water with the word of the Gospell So Iohn Baptist and the Disciples of Christ Baptised who also preached the Gospell Whether may many Ministers baptise any one together They may not for none is said perfectly to baptise but hee who vseth these words saying I baptise thee and therefore that he may speake truly the same men must also administer water VVherin differ the Baptisme of Iohn Baptist and of Christ or his Apostles or those Ministers that followed them Not in the Author in substance in doctrine in signe or ceremonie neither yet in effect or signification For the same sacrament is instituted of God and the same forgiuenesse of sinnes and grace of the holy Ghost is signified offered and sealed whether it bee Iohn that administer or the Apostles or the suceeding Ministers a Luk. 1.3 2.3 The onely difference is touching the verie circumstance and maner of the manifesting of Christ for the same baptisme ia called Iohns because he baptised first and Christs because baptisme hath respect vnto him Again Iohn baptised into him which came immediatly after him that is into Christ who should shortly suffer rise again b Act. 19. ◠But the Apostles after thē all Minsters now baptise into Christ that hath suffered and is risen againe VVhy doth Iohn say then Mat. 3.11 I baptise you with water and attributeth onely vnto Christ that he baptiseth with the holy Ghost and and fire Not that he denieth that forgiuenes of sins is giuen by his ministerie and the holy Ghost also for
for the remission of sinnes Ioh. 7 37 and imputation of righteousnesse but the staying vnder the water though but a while setteth as it were before our eyes the death buriall and mortification of our natural corruption the old Adam by the vertue of the death and buriall of Christ which is the first part of our regeneration d Rom 6.3 4 And the being taken out the reuiuing of the newe man and newnesse of life yea and proportionally our resurrection to come e Ibid. vers 4.5.13 VVhat change or coniunction is there of the signe and the thing signified in Baptisme Not any naturall for the outward signe is only the Ministers corporall action but the thing signified is spirituall and Gods worke namely to be washed with Christes bloud and regenerated with his spirit which is not to bee sprinkled with Christs bloud corporally either visibly or inuisibly but to bee receiued into Gods fauour by reason of his bloud shead that is by reason of Christs whole obedience and being grafted into his body to bee quickned by him through the working of the holy Ghost as it is said expresly of Christ Hee shall baptize you with the Holie Ghost and with fire f Mat. 3.11 Iohn 3.33 Notwithstanding for the fitnesse reference and trueth of the signe and thing signified and also for the promise made to those that vse them rightly there is a Sacramentall and Relatiue copulation by reason whereof the name and properties both of the signe and thing signified are changed Hereof Baptisme is called the Lauer of Regeneration and the water the bloud and spirit of Christ. Tit. 3.5 that is not onely the shadowe but a most certaine Testimonie that the baptized truely beleeuing are cleansed with the bloud of Christ regenerated by the holy Ghost Is the same man alwaies at one instant Baptized with water and the Holy Ghost No. 1. Because the promise of the spirit annexed to baptisme is not absolute but conditionall requiring faith and obedience 2. Because that God dealeth not in Baptisme by naturall reason as when a medicine being taken worketh with thee whether thou sleepest or wakest and fire warmeth whether thou thinkest of it or no. But as God is a most free agent sometimes the Baptisme of water is without the baptisme of the spirit as the Example of Simon Magus teacheth who although hee had an Historicall faith yet hee was not regenerated and the a Act. 8 12 baptisme of the spirit sometime goeth before sometime accompanieth and sometimes followeth the baptisme of water for both men and women when they beleeued by Philips preaching the things belonging vnto the kingdome of God and of Christ as also the Eunuch Cornelius and his friends were baptized by the Holy Ghost before they were baptized with water as appeareth by their faith and conuersion b Act. 8.13 but in infants to whom the kingdome of Heauen belongeth if wee respect Gods ordinance both Baptisme and Iustification and Regeneration do concurre out of the nature of that Couenant I will bee thy GOD and the God of thy seed Gen. 17.7 but the effect hereof is truely declared afterward in his time For the seede of the word and Sacraments lyeth as it were in the Earth couered and hid as long as the Lord seeth good to deferre grace Is Christ present after one manner both in baptisme and in the Supper He is alike present in the lawfull vse but yet the manner of his presence may be after a sort discerned for in baptisme hee is present as at the new birth In the Supper for the confirmation and nourishment of him that is newe borne But vnderstand this presence in respect of him that taketh it for nothing hath the reason of a Sacrament out of the vse instituted What is the manner of receiuing Baptisme The manner of receiuing the outward signes is naturall but of the things signified spirituall for the things themselues are effectually communicated vnto vs in respect of God that giueth the holy Ghost by the meanes of the lawfull administration of Baptisme But faith is that only gift of God whereby wee apply the substance of the Sacrament peculiarly vnto our selues Touching infantes they haue a singular priuiledge in respect of God Who are to be Baptized All men lyuing who are receiued or esteemed to be receiued into the Couenant of God without difference of sexe or nation a Act 10 47 and 11.17 and those who are of yeares which come vnto the Church and shewe their assent to the doctrine of the Gospell professe their faith in Christ and shewe forth the confession of their sinnes or repentance Mat. 3.6 and 28.19 Baptizing them that is to say those which haue giuen their names to the Gospel and haue professed themselues Disciples And Act. 2.41 They which receiued his word were baptised And Christ said first He that beleeueth afterward And is baptized Mar 16 16. So Simon Magus was admitted the Eunuch and others b Act. 8.13 37. 10 46.47 Or else the Infants of the faithfull c Gen. 17.7 Luk 18.16 and those which are begotten of Baptized parents but not of Infidels which are not in the Church and not the Children of the Baptized because their seed is contained in the couenant but not these other Act. 2.39 To you is the promise made and to your children Neither is it materiall whether the Infant bee borne of vnequall matrimonie that is whether one parent or both be faithfull and Christian for the Apostle calleth such children holie d 1 Cor 7.14 that is pure and separated for the Lord according to the forme of the Couenant Neither doth this hinder because al that are borne of faithful parents are not elected for we are not to enquire into the secret iudgements of God but probably we may duely coniecture that all which are borne of Christians are elected Are persons of yeares and infants to bee admitted vnto baptisme all after one sort No but they which are of yeares are not to be baptized before they be instructed in the faith of Christ as in the word which entereth the ignorant in Christ that is in the Rudimentes of Religion in the principles of Christianisme which is called Catechisme e Heb 6 1 Secondly when they are to be baptized they ought to confesse their faith before the Church of Christ Mat. 3.6 They were Baptized by Iohn in Iordan confessing their sins that is such as did testifie that they did earnestly embrace the Doctrine of free remission of their sinnes Such a confession was required in the antient Church of them which were able to be enstructed differing farre from that Popish shrift consisting in a proditorious enumeration of each euen secret sinnes Wherupon the Apostle 1. Pet. 3.21 calleth baptisme the answering of a good conscience hauing respect to the Interrogations of Catechists to which those which were to be instructed in the principall heades of Faith and of
repentance c Marc. 1.4 whilest he taught these whom hee was about to baptise out of which places the Anabaptists impugne childrens baptisme it is not precisely to be tyed to the order of words but to be distinctly applied to those which may be taught or their children which are strangers from the couenant who must be first instructed before they be baptised but it is to be applied otherwise to children that are within the couenant who though they cannot heare the Gospell yet can and ought to be baptised for that they are both borne in and belong vnto the Church before they can be taught and then it is time enough to teach them when they are capable of learning howbeit in the Church of God the word is not there separated from childrens baptisme Likewise also this He that beleeueth is baptised shall be saued but he that beleeueth not although hee be baptised shall be condemned belongeth not to the children of the faithfull but to those whiche may heare the Gospell As likewise that of the Apostle 2. Thess 3 10. He that laboureth not let him not eate which being spoken vnto men of yeares ought not to bee inferred vpon all indifferently Nor followeth it simply that because all beleeuers are to be baptised therfore all that are baptised ought to beleeue or because a vniuersall affimatiue is not simply conuerted neyther are these termes conuertible to be baptised and beleeuing but to bee baptised and to be acknowledged for the members of the Church 8 For that Paule 1. Cor. 10.2 witnesseth that all the Israelites which passed through the red sea were baptised among whom seeing no doubt there were many children among so many thousands no doubt they likewise receiued the type and figure of our baptisme It is therefore false which our aduersaries obiect that no place of Scripture testifieth the baptism of Infants Likewise though we read not that the Apostles baptised any Infants by name yet they baptised whole families whereof children are not the smallest portion a Act. 16.15 18 8. 1 Cor. 1.6 neither need we to vse figures when the words are plaine Neyther can there from these speeches be collected any reason of such a Synecdoche by which wee must vnderstand portions of yeares onely and exclude children 9 Because ancient writers testifie that the custome of baptising children hath continued from the verie Apostles times till now Origen faith In 6. ad ad Rom. de Peccatorum meritis et remis l. 3 c. 6. et Contra Donat l. 4. c. 13 The Church receiued a tradition from the Apostles to giue baptisme euen to Infantes And Augustine saith of the baptisme of children That which the Vniuersall Church holdeth and vvas neuer decreed by Councils but alwaies hath beene helde it may be verse vvell beleeued that it was deliuered no otherwise but by Apostolicke authoritie Therefore it is false which the Papistes saie That Baptisme of children proceeded not so much from any apparant commaundement of the scripture or from example as from the decree of the Church Then because to whomsoeuer the promise appertaineth to them also belongeth the signe as therefore Baptisme is bestowed vpon Infants is likewise the Supper of the Lord to be administred vnto them Certaine of the fathers haue thought so as Cyprian serm 5. de lapsis and Augustin lib. de Eccle. dogmat c. 52. being mooued by these words Iohn 6.53 Except ye shall eate the flesh of the sonne of man and drinke his bloud you shall haue no life in you But we denie the consequent For this place speaketh not of a sacramentall eating but of a spiritual eating or of faith by which the faithfull are quickened which are annexed vnto Christ who offered his bodie and shed his bloud for vs. And by this meanes the flesh of Christ is made vnto vs meat indeed and his bloud drink indeed Secondly that To whomsoeuer the promise appertaineth to them also belongeth the signe is true but according to the diuine determination appropriated to euerie sacrament to wit so that the Sacrament of Ingrafting be bestowed aswell vpon Infants as those of yeares but vpon male children onely that not before the eight day in the old Testament but in the new both to the male and female without any prefixed time But the Sacrament of nourishment to them of yeares onely and that for a certaine peculiar end and the diuersitie of the circumstance of the action So the Eucharist hath his proper end that the death of the Lord should bee declared in the publicke congregation in the vsing thereof It is also commaunded that euery one which commeth to the Lords Supper should examine himselfe yea and peculiar actions belong to the externall rite to wit to eate and to drinke which are not fit for little children So vnder the old Testament circumcision was appointed for infants but the Passouer to them onely which by reason of their age were able to aske of the signification thereof a Exod. 12 62 Heereupon came those vulgar verses Ebrius infamis erroneus atque furentes Cum pueris Domini non debent sumere corpus To drunkards and thinfamous sort to men misled and mad To children Christs body to giue it were an action bad Why would Christ be baptised at the age of thirtie yeares Luke 3.23 seeing he needed neither remission of sinnes nor regeneration Christ himselfe answereth it at what time Iohn refused to baptise him Mat. 3.15 Let it be so now for so it behooueth vs to fulfill all righteousnesse Which is to be vnderstood distributiuely to wit thou in thy office and I in mine But whereas he would at that time be subiect to that Ministerie he did it for diuers causes First to shew that he did approoue of the doctrine baptisme and ministerie of Iohn and commend vnto vs the vse of the Sacraments by his owne example Secondly that he might sanctifie in his owne bodie our baptisme hauing the same common with vs as a most firme bond of vnion and fellowship which he vouchsafed to enter with vs at a time most fit namely whē he would giue a beginning to his own preaching to the new Testament And also to testifie that the same things are inuisibly in our baptisme which were visibly in his whē the heauens were opened the spirit of God came downe Thirdly to signifye that he was therfore sent to be baptised namely to be drenched in death and to wash away our sinnes with his bloud Luke 12.50 I must be baptised with another baptisme and how am I grieued till it be perfected Fourthly that the truth might answere the type or figure for as when the high Priest was consecrated first his whole bodie was washed with water then he was set before the people clothed with the priestly garments and then the trumpets sounded whilest oyle was powred vpon his head b Exod. 29 4.5.6 Num. 10.3 which was also done at the kings Installing
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
shall be said that they are brought forth out of the accidences that although the bread be broken it shal be concluded that the accidences are broken with many of the like kinde all which are against the nature both of Christs sacrament and Christs bodie Is not the bread of the Supper at leastwise by a miracle turned into the bodie of Christ No. 1 Because such a miracle doth not affect the outward senses for miracles doe plainely shew a change if there be any made and doe runne into the eyes and the rest of the senses and doe strike men with admiration as the rod did being turned into a Serpent and the water when it was made wine 2 Because miracles are ceased 3 Because miracles although they are done besides and aboue yet not so against nature as that they doe ouerturne it 4 Because this is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is contradictorily that a miracle which is an extraordinarie worke of God should bee done in an ordinarie Sacrament of the Church For miracles are extraordinarie works of God and of a certaine time and belong to certaine persons if you looke to the workers of miracles But the Sacraments doe belong to all times and to the vniuersall Church and are part of the ministerie of the Gospell wherin Christ dealeth after an ordinarie manner or by certaine and perpetuall ordination not making a miraculous change in the nature or in the qualities of the Elements 5 Miracles take not together away the substance or qualities naturall and also leaue them that is they doe not implie a contradiction as when the rod of Moses was turned into a Serpent it was not together a rod and a serpent But the miracle of Transubstantiaâ—ion taketh away the substance of bread and withall keepeth the properties of bread And it repugneth this immoueable and euerlasting principle of any thing whatsoeuer eyther the affâ—â—matâ—on or negation thereof is true that is to say euerie thing is or is not 6 For the faith or credit of miracles as that in the hands of Gregorie in his booke of the super at his praiers this Sacrament was turned into a fleshie fingâ—r sometime there appeared a little boy and that the Sacrament being bored through with Laurell stickes sent out bloud aâ—d that it was turned into coales and ashes in the time of Cyprian as he wâ—â—teth we doe thus imbrace them that they may be said to be done eyther to driue away vngracious and vnworthy men from so great a Sacrament or to declare and commend the dignitie thereof but not to confirme the superstition and error concerning Transubstantiation For we know that we must not beleeue false Prophets making meÌ„ by miracles to beleeue theÌ„ a Math. 24 2 Thess 2.9 that Antichrist shal come being famous for signes lying wonders Is not that true which Christ spake and can it not be performed by him No doubt it is and is also performed the question is not concerning the truth but concerning the sense of the words namely whether it be plainely affirmed by the words of Christ that the bodie and bloud of Christ together with the bread and wine are essentially actually really present vpon earth and really corporally in the mouth of the bodie although inuisiblie receiued as well of the godly as of the vngodly which thing we denie 1 Because the words of Christ do not beare it and they which hold Consubstantiation keepe not the words of Christ as they are most properly spoken but they follow a certaine sense For Christ neither said In or vnder this bread is my bodie but this that is this bread is my bodie which things doe as much differ betweene themselues as to be and to containe something And the visible bread it selfe not any thing hidden in the bread is called the bodie of the Lord. And the Schoole men themselues doe confesse that the letter of the words is not kept if for this is my bodie thou sayest heere or vnder bread is my bodie 2 Because a reall inexistence of the bodie of Christ In with or vnder the bread maketh nothing to the spirituall taking therof which notwithstanding is the finall cause of this Sacrament Seeing that faith being taught by the word of of God and more confirmed by those holy signes doth truly receiue the bodie of Christ being in heauen by the holy Ghosts working as the sayings do teach which bid vs seeke behold Christ in the heauens a Col 3.1 Moreouer a reall and bodily presence doth bring no profit which may not be had from the spirituall presence For Iohn 6.51.54.56 The Lord promised to them which eate him life eternall and also that he will dwell in them they in him what is required more then these things 3 Because the bodie of Christ is spirituall meat and therefore of the minde not of the bodie to be eaten with faith not with the mouth Neyther is it more difficult to faith to receiue the bodie being in heauen then in the bread or in the mouth and that which is more faith of her owne nature and force looketh vpward and is not excluded by any distances of times or places 4 Because how much is giuen to the Eucharist by an Hyperbole or exaltation so much is taken away from all other sacraments by a Tapeinosis or extenuation 5 Because the opinion of the inexistence of the bodie of Christ doth confirme the worshipping of bread and the carnall opinion concerning that iornall prouision necessary to saluation for them which are about to die 6 The nature of a bodie is ouerturned whiles that it is decreed that it is substantially in many places or euery where which thing agreeth to no creature For most truly Athananasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is That which is consubstantiall with God is euerie where And Chrysostome 2 Col. Hom. 5. Hee is God whose center is euerie where and circumference no where In like manner there is determined against nature that there is a thing not to be felt insensible inuisible vncircuÌ„scribed without qualitie quantitie forme and figure and yet corporally present that is a bodie without a bodie against the Essentiall properties of a true bodie whereby Christ prooued the true and essentiall presence of his bodie Luke 24.38.39 Iohn 20.27 saying Behold my hands and my feete For it is I my selfe handle mee and see For a spirit hath not flesh and bones as yee see me haue For hee is said not to bee seene of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 24.31 because he was taken from their sight But He denieth the nature it selfe which denieth the properties thereof or as Theodoret saith the taking away of the properties is the denying of both natures And that eistinction of corporal presence into visible and inuisible is a fained distinction For this abolisheth the manner of a bodie neither doth one nature receiue any thing contrarie and diuerse in it selfe
which is life it selfe and the fountaine of life cannot bee the bread of life to vs c Ioh. 14 Neither can the humanitie be separated from the word neither can the humanitie subsist without the Diuinite and his benefits without the whole person and therefore the one without the other are neither giuen nor receiued VVhether in the Supper of the Lord for the thing it selfe of the Sacrament doe wee partake of his merits alone or the liuely operation gifts or benefits of Christ without Christ himself that is without participation of the body and bloud of Christ or doe we partake of Christ himselfe with his benefits Truely Christ himselfe with al his benefits both those which are giuen to vs by imputation alone and also those which are giuen by reall efficacie 1. Because Christ himselfe one and the same God and man is that liuing bread from whom life eternall doth flowe to vs d Ioh. 6.51 and is eaten of them which are endued with true faith 2. Because bread and wine are holy signes not onely of the death and benefits but of the bodie and bloud of Christ 3. Because Paule doth plainly affirme it e 1 Cor. 10.16 we ought to haue a coÌ„munion with the body it self bloud it selfe of Christ that we may be partakers of his benefits For those benefits that liuely vertue or operation which sustaineth our soules vnto life eternall cannot be seuered from the bodie and bloud of Christ and moreouer not from Christ himself to whom it cleaueth a Ioh. 5.11 no more then the effect from the cause conteining it or the qualitie from the subiect in which it is properly inherent and from which it issueth because as Cyrill saith The spirit in Christ is ioyned chiefly with the flesh of Christ and the flesh also with the spirit so that wee can neither take his flesh without the operation nor the operation without the flesh neither in the plaine worde or in the Sacraments 4. Because he which imbraceth the promises of the Gospell by faith is made partaker of Christ b Heb 3.14 5. Because the verie words of Christ doe most clearely witnesse it Take eate this is my bodie Therefore it is needfull that the bodie of Christ should bee receiued and eaten of the faithfull 6. Because the true communion with Christ himselfe God and man is established in baptisme Therefore wee must determine that the same thing is done in the Supper 7. Because the Analogie of receiuing eating of bread wine should be lost vnlesse we should spiritually receiue Christ himselfe but that we may receiue the strength of nourishing which is in the bread it is needfull that we should receiue the bread it selfe 8. Because like as we dye in Adam because we are ioyned together with him by a naturall participation so we do liue in a spirituall life in Christ and we drawe it from Christ by reason of the spirituall participation with Christ c 1 Cor. 15.22 9 Because the Scripture euery where teacheth that the Church is one bodie of one head but truely it cannot be imagined that life doth come from the head to the bodie without the ioyning together of them both 10. Because they which stick to the accidents alone and leaue the substance are in no Science to bee suffered But the death of Christ and his benefits are reckoned among the accidents Therfore it is an intollerable thing to propound the benefits of Christ alone and not Christ himselfe But this we adde like as in the plaine worde the word preached shewing Christ to vs by voice is perceiued by the sense of the eares but Christ himselfe signified by the word preached is not receiued but by the vnderstanding beleeuing and in baptisme the bodie is dipped in the water but the minde of the beleeuer is washed with the bloud signified by the water So in the Supper the bodie is fed with that bread and that wine but the soule of the beleeuer is made fat with the flesh and bloud of the Lord as Tertullian speaketh Manduâ—atio Corporissed non manducatio corporalis Therefore there is an eating of the bodie but not a bodily eating but of faith or spirituall like as the coniunction is spirituall mysticall and supernaturall for as much as it is made by the apprehension of faith by the efficacie of the holy Ghost and also in like manner the presence of the bodie of Christ is spirituall For if our sight in a moment of time be ioyned with the bodie of the sun much more is faith conioyned with Christ himselfe and moreouer with his bodie placed in heauen Can this proposition be endured The bodie of Christ is exhibited with the bread If you do referre the word with to the time wherein the faithfull doe vse the Supper that the sense may bee When a faithfull man vsing the Supper doth eate the bread of the Lord and drinketh the wine of the Lord he is made partaker not only of earthly gifts but also of heauenly that is to say of the bodie of Christ and of the bloud of the same then truely wee doe in no manner of wise mislike that proposition But if any doe referre it being taken together with the other two particles In and sub that is in and vnder to the place that is to ordaine a presence of the inuisible bodie of Christ In cum sub pane that is in with vnder the bread wee doe worthily reiect this consubstantiation inexistence and indistance seing that this is neither expressed in the words of Christ nor can rightly bee drawne out from them Of how many sorts is this vnion or coniunction in the vse of the Lords Supper Twofold one of the bodie and bloud of Christ with the bread and wine which is called Sacramentall and belongeth to the forme of the Sacrament Another is the coniunction of the same bodie and bloud of Christ with the beleeuers which although spirituall is called the mysticall reall and substantiall communion or communication and fruition of the bodie and bloud of Christ which is exhibited vnder the holy symboles of the Supper Calu. Inst b 4. c. 17 sect 19 33 and belongeth to the end of the Sacrament Notwithstanding a mixture or transfusion of the flesh of Christ is not to be imagined in our soule because it sufficeth that Christ doth breath life into our soules from the substance of his flesh yea rather doth powre into vs his owne life although the flesh it selfe of Christ doth not enter into vs. Of what qualitie is the coniunction of the signes and of the thing signified in the supper of the Lord Not consubstantiall or naturall which may make a presence of the thing signified at the place of the signe 1. Because the words of the institution do by no meanes beare it 2. It is manifest that Christ sate placed with the Disciples at the table really and corporally 3. Neither are Sacraments
instituted that they may be hiding places of things signified but that they may bee effectual signes seales and memorials as the Scripture speaketh Aliud existentia aliud significantia saith Augustine that is being one thing and signifying another thing But meerely significatiue or relatiue that is wholy placed in this that according to Gods ordinance declared in the Sacramentall word these things in a mutuall respect reciprocall relation betweene themselues are one certaine thing for as Beda saith vppon Lu 22 Panis ad corpus Christi mysticè vinum ad sanguinem refertur that is Tho bread is referred to the body of Christ mystically the wine to the bloud and are offered to be considered and also to bee taken spiritually by faith the signes of them which doe lawfully administer the Supper but the things are giuen of the Father and Christ the son the holy Ghost working together with them Seing that Aristotle booke 5. chap. 6. of the Metaphysicks doth teach that there are fower kinds of them which are one In number figure generall Analogie which of these waies is the bread the bodie of Christ Neither in number nor figure nor generall kinde but in analogie or proportion and similitude for they are said to be one in proportion whatsoeuer are compared together betweene themselues as one thing to another according to proportion he saith What things soeuer are as one thing to another are said one in respect Therfore the bread and body of Christ or the bread of life are one thing in proportion because both of them doe giue sustenance that is nourishment and increase to a man but that to the bodie but this to the faithfull soule So the wine of the Lord and the bloud of the Lord are one in proportion because they quench thirst and doe refresh but that the bodie this the faithfull soule Whether can that supernaturall coniunction whereby the Deitie of Christ is personally conioyned with the humanity or that miraculous whereby God hauing taken some visible shapes disclosed himselfe to some men as when God is said to haue appeared to Moses in a flame of fire in a bush a Exod. 3 2 or when the holy Ghost descended vpon Christ in the shape of a Doue Mat. 3.16 or when it was giuen to the Disciples by the breathing of Christ and with firie tongues Iohn 20.22 Act. 2.3 take place here No because the the personall vnion and the Sacramentall vnion doe differ in the whole kinde and because the condition of that bread should be better then of all the faithfull men to whom the bodie of Christ is vnited not personally but only mystically Moreouer the body of Christ is one thing which cannot bee in many places God or the holy Spirit another thing which is euery where And besides we may not argue from that which is done against order by miracle to that which is ordinary in the Church of God of which sort is the Supper of the Lord according to his owne precept Doe this Finally neither that Doue which Iohn Baptist saw descending from heauen vpon Christ nor that breath wherewith he breathed vpon his Disciples nor the fierie tongues which sate vpon each of the Disciples were God or the holy Ghost essentially or had the holy Spirit in them but were signes of that spirit both in Christ and also in the Disciples Is it true in all things that those things which are ioyned by Gods ordinance in a peculiar manner are affirmed one of another as This man is God the Doue is the Holy Ghost No otherwise we might say truely in a man The soule is the bodie and in Christ The Humanitie is the Diuinitie and in a fired sword the sword is the fire or the fire is the sword which yet no man doth grant But it is true chiefly in the propositions concerning the person of Christ when as for the same substantial word they put in concrete words as wel this man as this God But the personall vnion is not placed in the Sacrament wherefore it cannot bee that that should be alike true This man is God that This bread is the body of Christ Moreouer in symbolicall and Sacramentall speaches as we read that the holy Ghost was seene of Iohn descending like a Doue because the Doue was the signe of the Holy Ghost and so we grant that the bread is the bodie of Christ But concerning a vessell of wine we say truely but yet figuratiuely This is wine seing that there are two substances their ioyned and as it were the thing contained in the thing containing as also of an Angell appearing in mans shape it might bee saide This is an Angell but as a thing in a place which that it cannot be said of the body of Christ in the bread hath beene alreadie proued at large Why therefore are the Sacramentall signes called Exhibitiue Because the Lord doth so truely exhibit and giue himselfe being the bread celestiall â—ucer comment vpon the Ephes and that of eternall life to those which are his like as he gaue truly to his Disciples the holy Ghost by the signe of the breath of his mouth or as by the touching of the hand hee gaue vnto many health of bodie and minde as sight by clay made of spittell as by circumcision of the flesh the circumcision of the heart and as by baptisme Regeneration For they which with a true faith doe communicate with the signes corporally doe receiue true confirmation and increase of the communion of the bodie and bloud of the Lord spiritually But Irenaeus saith that the Eucharist doth consist of two things of an Earthly and a Heauenly Rightly yet we must not thinke that it is compounded or whole altogether substantiall or some subsisting thing made of whole parts as a man of bodie and of soule and the bodie of an head and a trunke but it is a holy action or a diuine ordinance wherein at one time but not in one place diuers things are distinctly propounded and deliuered no otherwise then as a pledge being deliuered or the earnest of any thing the thing it selfe was wont to be deliuered also together To what purpose commaunded the Lord to make his Supper Not for an vnbloudy oblation of his body to God the Father for the sinnes of the quick and dead or for a Scenical representation of the death of Christ but for a commemoration of his death for he saith Doe this in remembrance of me that is to say to bee celebrated in the assembly of the faithfull to that end a Luke 22 19. to which purpose also serueth the words of Paule verse 26. declaring what that is In remembrance of me For as often as ye shall eate of this bread and drinke of this cup ye shew the Lords death vntill he come Verse 25. That is 1 Cor. 11.24 call to minde and speake of the whole obedience of Christ and all his benefits with a thankfull mind
to bee reuenged and is when either the Magistrate himselfe contrarie to law vpon priuate grudge doth abuse his authoritie and hurt the harmelesse as when Saule seekes to kill Dauid or when a priuate man vpon hatred emulation and malice pursues a wrong and seekes not so much his owne defence as the ruine of his aduersarie or without lawfull knowledge will bee his owne iudge and auenger as when Ioab would kill Abner a 2. Sam. 3.27 of this kinde the Poet saith At vindicta bonum vita iucundius ipsa Reuenge is good to men of strife Sweeter to them then is the life This kinde of reuenge the Gospell forbids Rom. 12.17 Recompence to no man euill for euill Mat. 5.36 Resist not euill Deu. 32.35 Vengeance is mine saith the Lord and I will repay So Prou. 24.29 Say not as he hath done to me so I will doe to him To this beelongeth that precept thou shalt not kill to wit vpon priuate affection and pleasure and contrarie to the order instituted and approued by God yet let the Magistrate according to Law punish malefectors euen with death But that Elias caused fire to descend from heauen vpon them who came to take him 2. King 1 10 and Elisha cursed the children that scorned him Chap. 2.24 it proceeded from an heroicall spirit and was an effect not of a priuate wrong but of such an one as was done against GOD and his Church Therefore Celsus Iulian and others did falsly accuse the Gospell writing that it by prohibiting reuenge did take away magistrates but by this it appeareth that the Doctrine of the Gospoll doth not forbid all kinde of reuenge Why doe Magistrates punish offences 1. Because God by these examples would bee knowne to bee a God who discerneth betwixt things iust and vniust and who truely is angry with sins 2. Because he would haue these momentarie punishments vpon fewe to forewarne vs of the iudgement to come and eternall punishments 3. Because by this meanes he prouides for the commodity of others whilst the disobedient are taken away so as they cannot hurt more 4. That by this men may be aduised to repent for exemplarie punishment shewes that others should not sin Seing Iohn Baptist Luke 3.13 graunted to his young auditors to vse politicke offices ught not the like to bee graunted to other Christians who should bee more perfect It ought 1. Because God in the Baptisme of Christ by a notable testimonie confirmed the calling and Doctrine of Iohn 2. Because politicke seruices are things propounded by God that he may bee more knowne in the societies of men and that we may haue exercises of confession patience loue and faith Therefore to forsake these offices is rather an infirmitie then perfection euen as it is said Magistratus ostendit virum Magistracie shewes a man And Christ not as a Counsell but as an vniuersall Mandate giues this precept to all men Giue vnto Caesar the things which are Caesars and vnto God the things that bee Gods Did not Christs when hee would not condemne the Adulteresse to death Iohn 8. by that fact disalowe the seueritie of politicke punishments Surely no more then hee did disalowe the diuision of inheritances when hee would not diuide them betweene those two brethren saying Who made mee a Iudge or diuider amongst you Luke 12.11 but by this hee taught that hee came not into the worlde to bee a Magistrate or a Iudge but to call sinners to repentance and to saue such as truely repent Neither did hee simply absolue her in regarde of politick iudgement but in regard of her conscience and for a peculiar testimonie of his mercie and free forgiuenesse propounded that example but to the magistrate hee left his office of whome it is saide Hee beareth not the sworde for naught Rom. 13.4 To conclude by this hee plainely put difference beetweene the ministerie of the Gospell and the office of the Magistrate Who hath power to choose Magistrates Either the Magistrates themselues who are to appoint either inferiour magistrates for the good of their subiectes or their successors so Moses chose his inferiour officers a Exod. 18 25.26 by the counsell of his father in Lawe and this same Moses ioyned to himselfe 70. of the Seniors for the gouernment of the whole people b Numb 11 24 and being now to die by Gods commandement left Iosua his successor c Numb 21.22 Or the subiects themselues who appoint for their owne good and profit a Magistrate so the people and gentlemen of Rome created magistrates and in times past the souldiers made choice of their Emperors But if the Kingdome be hereditarie the King may bee chosen if the former king haue many children different in maners or there be seuerall branches of the same princely family and the election may be made either by the King himselfe in his owne life or by the peeres and states of that Kingdome yet so as the first fundamentall Lawes made at the beginning of that Kingdome betweene the king and his people doe permit as wee may see in the coronation of Solomon and Azarias d 1 King 1.3 2 King 14 22 to this if the people giue their assent and voice it procures much authoritie to the newe King as it fell out to Rehoboam e 1 King 12.1 and to Solomon f 1 Cro. 28.1 for to them it belongeth to defend the Kings issue to preserue the lawfull successor of the Kingdome and to helpe him against all vsurpers and intruders Also the Pastors of congregations in as much as in them lyeth ought to further such consultations as by the helpe of Iehosabe the daughter of King Ioram and Iohoida the Priest her husband the young childe Ioas was preserued yet from slaughter and made king g 2 King 11.24 2 Cron. 23.4 How ought Magistrates to be chosen Such as goe by choyce are to be chosen 1. Freely and incorruptibly without ambitious seeking 2. Religiously and holily that is with serious inuocation euen in that place vpon the name of God and as it were with his aduise as was done Iud. 1.1 and numb 27.16 Let the God of the spirits of all flesh set a man ouer this companie 3. Hee must be chosen with circumspection that is with triall made of his sufficiencie How ought Magistrates to bee qualified and who elected and created This Moses teacheth Deut. 1.13 saying Choose out from among among you men of wisdome and prudence and knowne vnto you from among your tribes that I may set them ouer you and Exod. 18.21 Iothro doth briefly describe them thus First that they feare God that is be godly and religious 2. That they bee true that is louers of trueth righteousnesse and sinceritie 3. That they hate filthy lucre that is couetousnesse and bribes for Gifts doe blinde the eyes of wise men and peruert the words of the iust Exod. 23.8 Deut. 16.19 but they must bee such as loue the publick good 4. That