Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	jesus_n	lord_n	see_v	7,565	5	3.6443	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69010	Institutions 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 Bucanus Professor of Diuinitie in the Vniuersitie of Lausanna. 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.; Institutiones theologicae. English	Bucanus, Guillaume.	1606 (1606)	STC 3961; ESTC S106002	729,267	922

and professe openly that you doe beleeue and imbrace them For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to shew is not to expresse any thing by similitude of fact or to represent by stage playing gestures but to declare and shew Neyther ought it to bee restrained to the Priests alone for seeing that whiles we are strangers in the bodie we are absent from the Lord a 2 Cor 5.6.7 we doe by this remember the Lord Iesus which is in the heauens which thing hee himselfe commaundeth vs doe till he commeth to iudgement signifying that the Church shall continue vntill that iudgement he would not haue commaunded it if he had determined to remaine with his corporally For memorie is opposite to bodily presence because remembrance is not of things to come nor of things present but of things past Of what qualitie ought that remembrance to bee Not any bare or idle remembrance of a thing past which nothing appertaineth vnto vs but operatiue and such whereby the faithfull minde in the vse of this Sacrament doth by faith lay hold vpon Christ with all his benefits doth apply to himselfe particularly and so cals to minde the sacrifice past and once performed in the flesh that thereby it feeleth present comfort gladnesse of minde peace of conscience increase of faith and of loue and moreouer doth conceiue most certaine hope of the life and happinesse to come by reason of that sacrifice Finally it is stirred vp to consider of so great loue of Christ and to offer vnto him by faith the sacrifice of prayse and to giue him thanks b Psal 50 23 From which end we doe againe vnderstand that the supper is not ordayned that it may be a reall and expiatorie or appeasing sacrifice for the quicke and the dead but a solemne and publicke thankesgiuing for the incarnation death redemption and all the benefits of Christ Which are the causes for which Christ ordained the memorie of himselfe to be celebrated amongst vs 1 His great loue the propertie whereof is that they which doe loue sincerely and from the heart do desire to liue in their minds and memorie Whereupon wee gather that Christ is neuer vnmindfull of vs. 2 The faithfull prouidence of Christ whereby hee prouided for his beloued that the benefits bestowed might truly profit and enioy their end For as by the forgetfulnesse of the benefactors a benefit receiued is lost so by memorie it is especially kept What is it to shew the death of the Lord Not onely to meditate vpon the historie but also to thinke earnestly 1 Of the iustice and wrath of God against sinne which are seene in this sacrifice 2 Of the great mercie of God towards vs. 3 Of the loue of the sonne towards mankind For so great is the seueritie of Gods iustice and the weight of sinne that there may be no reconciliation made vnlesse the penaltie due to sinne should be paid so great is the greatnesse of his anger that the eternall Father may not be pacified but by the intreatie and death of the sonne His mercie so great that the sonne is giuen for vs. So great is the loue of the sonne towards vs that he deriued this true and great anger vnto himselfe being made a sacrifice for vs doth make vs partakers of his flesh and bloud all which in the vse of the supper we must speak of meditate vpon that we may be truly feared by the acknowledgement of Gods anger we may be truly grieued for our sinnes and againe may be lifted vp with true comfort And finally that wee may celebrate our Lord Iesus Christ with true thankefulnesse heart mouth and life Is Christ to be adored in the bread of the Supper No. 1 Because he is not there present with his bodie 2 Neyther hath hee in his word tyed himselfe to the bread Therefore he is to be adored in the mysteries as saith Ambrose that is in the celebration of the supper in that he is God and in respect that he is God and man together yet so as that we rest not in the supper but that we may lift vp the eyes of faith and our hearts not to a peece of bread but into heauen where he is sitting at the right hand of God a Coll 3.1 whether also in time past the people in the administration of the supper were inuited while they were admonished Habere sursum corda that is to lift vp their hearts Not that they should bee yet taught to seeke downeward for the bodie and bloud of our Lord present in Essence either in the accidents without the subiect or in vnder or with the bread but rather to seek for him in heauen that selfesame flesh long agoe deliuered for vs and that bloud shed for vs to be touched and laid hold vpon with the hand of faith Wherefore euerie one of the Disciples did not rise that falling downe vpon their knees they might take bread and that wine out of his hand And in the little booke of Constitutions ascribed to Clement the people are commaunded to come with a certaine shame fast reuerence without tumult But concerning the shewing or lifting vp of the Sacrament we confesse that it was the custome in the ancient Church that the whole Sacrament couered with a cleane linnen cloath should be set vpon the holy table vntil it should be distributed to the people For then the minister of the Church the linnē being taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saith Dionysius that is opening the mysteries did set them before the eyes of those which were present In the Lyturgy also of Chrysostome he saith that the Priest was woont to lift the holy bread a little while from the table not aboue his head to say with a loud voyce Sancta sanctis that is holy things for holy men surely in imitation of the Iewish custome among whom the Priest being about the sacrifices did shew before hand the oblation before his breast and did lift it vp a Exod. 29 24.27 Leuit. 10.15 But not in any other respect then that the people should prepare themselues to the communion But now seeing that the eleuation of the bread aboue the Priests head is the sinew of Bread-worship and prescribed neyther by Christ nor of the Apostles nor obserued in the most ancient and purest Church it is rightly taken away in Euangelicall Churches Is that which is left of the Supper to be laid vp to be caried about to be seene or to be adored as though some holines did remaine inherent in it Much lesse for the Sacraments out of the holy and lawfull vse or out of the taking of them prescribed in these words Take eate take drinke are not Sacraments like as neyther water is the water of baptisme vnlesse some body be dipped in it as is meet but when any bodie hath beene dipped or sprinckled with water the name of the Father of the Sonne and of the holy Ghost being called

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 ●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 rep●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 repētance 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 resurrectiō Christ did prese●t himself aliue to thē in hell shewed himselfe not so much in wordes as in deede conquerour of death and of the Prince of darknesse and that Sathan had no more power ouer the elect and that hee had a name giuen him aboue all names that at the name of Iesus euerie knee should bow both of things in heauen and things in the earth and things vnder the earth Phil. 2.10 For this cause Augustine saith thus The whole Sonne was with the Father the whole Sonne in the wombe of the virgin the whole in heauen the whole in the earth the whole on the Crosse and the whole in Hell VVhat thinke you of this iudgement of the Fathers I dare not condemne it seeing it is not against the holy Scriptures and hath in it no absurditie And the consent of Fathers when as it manifestly doth not disagree with the Scriptures is not lightly to be accounted of Yea more this opinion may seeme probable to be gathered out of the Apostles words Ephes 4.9 Now that he ascended aboue all heauens what is it else but that hee had also descended first into the lowest parts of the earth For here there is a manifest opposition betwixt aboue all heauens and the lowest part of the earth But the first is taken according to the letter therefore also the second as it seemeth must be vnderstood according to the letter but there is no part of the earth lower then hell which is the place of the damned Although others by the lowest parts vnderstand simply the whole earth which is the lowest part of the world into which Christ descended and liued in it for many yeares What is the fourth opinion Of them who saie that

gazing into heauen this Iesus vvhich is taken vp from yov into heauen shall so come as ye haue seene him goe into heauen And Paule beareth record of it Ephe. 4.8 VVherfore the scripture saith Psa 69.19 When he ascēded vp on high he led coptiuitie captiue and gaue gifts vnto men Novv in that he ascended vvhat is it but that he had also descended first into the lowest parts of the earth He that descended is euen the same that ascended farre aboue all heauen's that he might fill all things See 1. Tim. 3.16 Heb. 4.14 9.24 What must be vnderstood by ascension Not a changing of one condition or estate into another or a vanishing out of sight but properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a motion from one place to another and that from the lower to the higher For they are said to ascend who remoue from a lower place to a higher 2. King 2.12 And Elias ascended by a whirlewind into heauen And Psal 139.8 If I ascend into heauen thou art there But figuratiuely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or attributing that to God which belongeth to man it is spoken of God Gen. 17.22 God went from the sight of Abraham And Psal 47.16 God is gone vp with triumph euen the Lord with the sound of the trumpet But also Iohn 3.13 in the first part of the verse to ascend into heauen signifieth allegorically to be endued with the light of spirituall vnderstanding Is the word Ascension vsed properly or figuratiuely in this place Properly without question as it may manifestly be proued out of diuers formes of speeches which the Euangelists haue vsed for better declaration sake for Mar. 16.19 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he was taken vp and on high into heauen Luk. 24.51 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was remoued from them or went away from them But it is plaine how by the word of going away is signified a remouing into another place And the same Euangelist giueth to vnderstand whither he went away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was caried vp into heauen He was caried saith he which againe certainly noteth a motion from place to place Act. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was lifted vp and Nubes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cloud tooke him vp out of their sights Not because of himselfe he became inuisible but because he went higher and further off then his Disciples sight could reach Moreouer the Apostles do follow him with their eyes and sight as farre as they can whilest he did not vanish away out of their sight but stil went vp on his way For while he was going 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth remouing from place to place they stood stedfastly with their eyes vp to heauen Which had beene a foolish part of thē if they had not seene him caried on high To conclude the Angels helping the defect of the Apostles sight do testifie that Christ was taken vp by them into heauen and that he should so come as they had seene him going into heauen Hereupon the Greeke Fathers do call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assumption or taking vp of Christ in the flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his ascension or going vp By the examination of these things which haue beene said it followeth that the ascension of Christ is not an act vndivisible or momentanie but devisible and distinguished by parts of his motion and going forward and by times and places by which he was caried vp from a lower place to a higher namely from earth vnto heauen Seeing in that saying of Paule Ephes 4.10 he that descended is also the same that ascended the word of descending doth figuratiuely signifie the humiliation of Christ why is not also the word of ascending taken figuratiuely for the same Christs exaltation glorification Because when Christ descended from heauen he descended without changing his place at what time he was God onely and not man but by that his descension was made man but when he ascended into heauen he ascended with changing of place when he was God and man Who ascended Christ who is both God and man the same who was borne man of the virgin Marie who suffered and died who rose againe and after his resurrection stayed fortie daies with his Disciples vpon the earth He I say and no other descended He that descended is euen the same that ascended Ephes 4.9 Therefore the whole Christ did really ascend because the same Christ was true God and true man but in respect of his humanitie he in his bodie ascended properly and locally from earth into heauen euen as before he had ascended truly and by a locall motion out of the graue into the land of the liuing Therfore in respect hereof it is said by Marke being taken or receiued vp and of Luke in the Acts being lifted vp For these things do not agree to the Diuinitie or Godhead of which it is said Ierem. 23.24 I fill heauen and earth but by a communication of properties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is said of the whole person of Christ which is onely proper to one part of his nature And as Theodoretus saith Those things which are proper to the nature are communicated to the whole person Who is the efficient cause or author of Christs ascension Christ himself who by the Almighty power of his Godhead did carie vp his humane nature bring it into heauen but because the diuine power of the Father and Sonne is all one this remouing into heauen as also the raysing of him vp againe is ascribed also to the power of the Father Act. 2.33 By the right hand that is by the power and vertue of God he hath beene exalted and hath receiued of his father the promise of the holy Ghost and cap. 5.30 The God of our fathers hath raised vp Iesus vvhom ye slevv and hanged on a tree Him I say hath God lift vp vvith his right hand to be a Prince and a Sauiour But his humane nature hauing gotten agility and nimblenes of body by the resurrection mouing it selfe by the appointment and commaund of the Godheed went vpon high and ascended truely and properly and therefore it may be called a ministring or seruing cause of the ascension From vvhence is the reason and certaintie of the ascension to be taken From the adiuncts or circumstances namely of time the place from vvhence the manner of his ascension the place vnto vvhich and the vvitnesses VVhat time did he ascend On the fortieth day after his resurrection after that he had spoken to his Disciples concerning the kingdome of God that is after he had enstructed them more fully of the things pertaining to saluation and had confirmed and assured them concerning his resurrection and the truth of his bodie so as they could no longer doubt of it From vvhat place did he ascend Luke in the Gospell cap. 24.50 saith that the Disciples were led forth by Christ vnto

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 a●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 heauēly inheritance is taken in all our behalfs so that we do not now in a bare hope only expect saluatiō but do indeed possesse it in our hart in our fl●sh Eph. 2.6 God hath raised him vp hath made vs sit togither with him in the heauēly 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 heauē 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 ascensiō of christ which is a most certain seale to vs of his cōquest 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 notwithstāding 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 d●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 heauē 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 tra●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

described in the scriptures The Iewes in time past did pray somtimes standing a Math 6.5 Mark 11 25 but sometime with bowed knees as Solomon b 1 Kings 8 54 Dan 6 10 and Christ himselfe c kneeled downe and praied as also Peter d Luk. 22 4 Acts 9.40 and Stephen e Act. 7.60 Paul also vsed bowing of the knees Ephes 3.14 For this cause saith he I bowe my knees vnto the father of our lorde Iesus Christ by which gesture a lowly subiection and an empting of our selues before God is signified 2 Moses lifteth up his handes towardes heauen and Paul willeth 1. Tim. 2.8 that pure hands should be lifted vp vnto God which gesture belongeth vnto children who do reach their hand to the parents when they will obtaine any thing or are suppliant to them But this cerimonie of lifting vp of handes doth admonish vs that the heart and senses are to be lifted vpon hie least they which desire to be heard of God should abide in their dreggs as Dauid interpreteth Psal 86.4.25.1 vnto thee o Lord I lift vp my soule f Ioh 11.41 3 Iesus lifting vp his eies praied which is also a token of the heart lifting vp it selfe vnto god with confidence of hearing contrariwise the letting downe of the eyes in the publican g Luk. 18.13 was a signe of exceeding great demission of the minde 4 Paul biddeth the man to pray with his head vncouered to testifie the greater reuerence of God but the woman with her head couered for subiection and for modestie sake 1. Cor. 11.4 5. There beseemeth also the office of prayers a voycc or tongue both in speaking moderately and also in singing either priuately or in the church assemblie so that it followeth affection 1. Cor 14.15 I vvill sing vvith the spirit I vvill sing vvith the vnderstāding also And Ephes 5.19 And. Col. 3.16 Teaching and admonishing your ovvne selues in hymnes psalmes spirituall songs singing making melodie with a grace in your hearts to the Lorde So Christ after the supper instituted by himselfe together with the Apostles did sing a psalme a Mat. 26.30 And Plinie the second in a certaine Epistle to Traiane the Emperour writeth that Christians accustomed to sing hymnes to their Christ before break of day But we must take heede least that the song be made onely for sweetenesse and the delight of the eares least that the eares be more bent to the pleasant tuning then the affections to the spirituall meaning of the wordes and that neither merit nor the greater parte of Gods worship be placed in singing Non vox sed votum non musica cordula sed cor Non clamans sed amans cantat in aure dei For It s not voice but vote not musicall harmonie but heart Not clamant but amant chaunts it in gods holie eare Otherwise the tongue moueth the senses exerciseth and retaineth the minde in thinking of God and is made speciallie to declare and publish the praise of God according to that Affectus cordis verbis excitatur orantis The affection of the heart is stirred vp by the wordes of him that prayeth Yet it is not alwaies necessarie For sometime the best prayers are without voice so Moses Exod. 14.15 is said to haue cryed vnto God who yet is not read to haue opened his mouth So the mouing of the lips of Anna the mother of Samuell is commēded b 1. Sam. 2.13 whose speech notwithstanding was not heard for as Cyprian saith est Deus non vocis sed cordis auditor that is God is a hearer not of the voice but of the heart yet notwithstanding the principall vse of the voice is in publique prayers for mutuall edification and for the setting forth together of the praise of god c Coll. 3.16 VVhat kinde of language ought there to be of praiers Not outlandish or straunge but popular which may be vnderstood of the common people and of all the assemblie to the edification of the whole church Therefore Paul 1 Cor. 14 16.19 If thou blessest with the spirit he that occupieth the roome of the vnlearned how shall he say amen seing he knoweth not what thou sayest For thou verily giuest thanks wel but the other is not edified But in the Church I had rather to speake fiue words with true vnderstanding that I might instruct others then ten thousand words in a strange tongue By the word spirit signifying the singular gift of tongues which some being indued therwith did abuse when they did take it away frō the chiefest part of the soule that is the vnderstanding there is no doubt but that a language without vnderstāding displeaseth God What is to be decreed concerning fasting That it was and is wont to be ioyned to prayers both priuate publique as it were a preparatiue a 1. Cor. 7.5 only let it not be superstitious nor in opinion meritorious b Ioel. 1.14 2.15 Mat. 17.21 Mark 9.29 There is a kind of diuels saith Christ which is not cast out but by prayer fasting And Anna the prophetesse c Luke 2.37 is said to haue serued God with fastings praiers also Act. 13.3 After fasting praying the Prophets teachers of the Church that was at Antiochia laid hands on Barnabas and Paule d Act. 14.23 VVhat is the end of prayer Twofol● the chiefest is the glory of God The subordinate is our safetie profit for we pray to that end that we may obtaine those things by which we may be blessed may honour God by this seruice e Mat. 4.10 VVhat is the fruit or effect of prayer 1 The custome of seeking of louing of worshipping God and of flying to him as it were to a holy anchor 2 A powring forth of the soule beore God 3 A preparation to thanksgiuing 4 A meditation of his benignitie 5 Experiēce of his prouidence abilitie 6 An hearing or obtaining of spiritual corporal good things asked of god yea more then we aske or think f Eph. 3.20 saluation g Rom. 10.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Ioy or the peace of God which p●sseth all vnderstanding Phil. 4.6 In all things let your requests be shewed vnto God in prayer supplicatiō with giuing of thanks And the peace of God which passeth all vnderstāding shal preserue your harts minds in Christ Iesus 8 Sanctification of the good creatures of god as of meats of drinks the lawful vse of other things necessary for this life cōioined with the good fauor of God 1. Tim. 4.5 Prayer ioyned to the word of God sanctifieth the creature VVhose prayers petitions doth God heare 1 Of the pore Psal 9.10 The Lord forgetteth not the crie of the poore And 10.17 The Lord heareth the desire of the poore 2 Of the afflicted Psal 22.24 He despiseth not the affliction of the poore neyther hideth he his face from him but when he

Church ordained of Christ being euen now about to die for them which are full growne being alreadie baptized and examining themselues wherein by outward breaking of bread and powring out of wine into the cup is represented and as it were is set before the eyes of the faithfull the crucifying of the bodie and shedding of the bloud of Christ for vs and by giuing taking and vsing of those Elements the forgiuenesse of our sins gotten by the death of Christ the inward raking and spirituall enioying of his bodie bloud moreouer communion with Christ ful nourishmēt in Christ viuification and fellowship together with the rest of his liuely members is signified confirmed sealed to the faithful the memorie of so great benefits giuing of thanks is celebrated for the commendable vse of the faithfull assembled together that they may increase in faith and loue For as by baptisme we are borne againe so being borne again wee are fed and nourished by the Supper of the Lord and in Christ wee are as it were nourished and brought vp to life eternall Therfore when as Baptisme may once onely be administred the Supper of the Lord is to be vsed often because in it Christ is giuen vnto vs after the manner of meate but because meat and drinke doe goe away into nourishment they are often in our life time to be taken of vs. Furthermore the first example or patterne of that definition is the historie of the first Supper of the Lord expounded by Paul and of the rest of the Euangelists 1. Cor. 11.23 Mat. 26.26 Mar. 14.22 Luk. 22.19 What is the efficient principall cause of the Lords Supper The Lord himselfe who is the onely testator of the new Testament and the Authour of the Couenant of Grace and GOD the Redeemer in whome alone it haht pleased the Father to gather together all things Ephe. 1.10 And who is the way the trueth and the life Ioh. 14.6 the high priest Heb. 3.1 and the eternall King of the Church Psal 2 6. concerning whom alone the father cryed from heauen heare him Mat. 17.5 from whom it is called the Lords Supper therfore faithfully to be deliuered of the ministers reuerently to be handled neither is it to be depraued by adding minishing changing For Paul saith 1. Cor. 11.23 I haue receiued of the Lord that which I also haue deliuered vnto you namely by the reuelation of Iesus Christ Gal. 1.12 When hee was taken vp into paradise or the third heauen although this letteth not but that hee knewe very many peculiar sayings doings of Christ both from Ananias and also from other disciples of Christ which were eye witnesses and from Luke himselfe At what time was it instituted 1 Cor 1.23 In the yeare of the world 3995. of the age of Christ 33. of March 24. day which was Thursday in the euening surely that night wherein he was betrayed by Iudas vnto the Iewes was the Supper of the Lord instituted 1. First of all because of the figure going before that is to say of the eating of the Pascall Lambe or the legall solemne and Sacramentall Supper in place wherof Christ substituted the Supper Euāgelical Lu. 22.14.19 where that being performed a new institution of this in expresse words is put in the stead therof so the Apostle teacheth 1. Cor. 5.7 Christ our passeouer is sacrificed for vs. From whence it followeth that the Supper of the Lord is our Passouer For the same thing in both is signified namely Christ the true and immaculate sacrifice for the sins of the world there promised here exhibited The remembrance of the like benefite there of the deliuerance out of the bondage of Aegypt and of induction into the promised land here of freedome from the cruell slauerie of Sathan and of introduction into eternall life 2. Secondly because of his passion and death neate approching Dan 9.24 27 the remembrance of which benefit therein performed vnto vs he would set forth in this Supper 3 Thirdly that he might plainely shew a consummation and taking away of al Sacraments and Sacrifices of the Old Testamēt and manner of the Paschall lambe it selfe which he had eaten before with the Disciples 4. Forthly that he might signifie or giue to vnderstand that he came in the fulnesse of time Mat. 11.13 Gal. 3.24 Gal. 4.4 5. That hee might so much the more commend his Supper which being now about to dye he so earnestly commended vnto his Seeing that Christ hauing Supped distributed the Supper to the Disciples in the euening whether is it lawfull for vs to giue it in the morning and to them which are fasting It is lawfull because circumstances of time as both of sitting downe of apparrel and of a certaine number of Communicants doe not appertaine to any mysterie neither are they substantiall p●rt● of the Sacrament neither haue they expres commandement from God because Christ said not This doe yee hauing supped or sitting or standing or so many in number for Christ first did eate the Passeouer because he would after old things institute new But the Eucharist is more conueniently distributed in the morning 1. Because it is an easier thing at that time to haue a holy meeting together forasmuch as in the day time much businesse doth happen wherby men are lead away from holy things 2. Because at that time we are more sober and wee haue a more apt and attentiue minde to perceiue excellent thing Yet notwithstanding the ancient fathers in time of a fast beecause they did spend the whole day in prayers in Sermons and in holy hymnes did giue the Supper of the Lord a little before night And in the time of Augustine in many Churches of Africa as he reporteth the thursday before Easter that the action of Christ might bee the more resembled the Eucharist was giuen to the fathfull in the night and after Supper But this custome was taken away by the sixt Synod or generall Councill which was held at Constantinople Seing that Christ being about to celebrate the Supper abased himselfe to wash the Disciples feete and said vnto them I haue giuing you an example that ye should doe euen as I haue done to you Whether are we being about to communicate tyed to this precept concerning washing of feete Not a whit because Christ did not therfore washe the feet of the Disciples that they should alwaies imitate that fact in kind but that he might driue from them the dreame of a ciuill kingdome of the Messias whereabout they did striue and that hee might shewe in himselfe a perfect example of humilitie like as elswhere hee commaunded that they should shake off the Dust from their feete that they should not beare a staffe nor scrip with them by the way that they should salute no man by the way that they which fast should annoint their head Not that they should drawe these things to a strait obseruation of words but that by this

together in act circumscribed and not circumscribed because these things are contradictorie But contrariwise we retort the argument drawne from omnipotencie God is omnipotent therfore he can bring to passe that we being in earth may partake of the true bodie of Christ being in heauen and therfore we do so though we are vpon earth and so need not a corporall Manducation Is it true which our aduersaries take for granted that Christ when he appeared to Paule in his iourney Act. 9.17 and stood by him in the Castle Act. 23.11 was in bodie both in heauen and on earth together No For it was a heauenly vision as it is said Act. 26.19 Which helpeth nothing the presence of the bodie of Christ in earth For Christ is said to haue talked with Paule not placed in earth but from heauen eyther without a corporall voyce the Lord powerfully imprinting into him the conceipt of speech or by a voyce framed from heauen which came to his cares like thunder And Act. 23.11 Noe man but seeth that it was a nocturnall vision which appeared not to his eyes but to his minde eyther in waking or dreaming But yet for some peculiar and extraordinarie apparitions wee must not depart from the vniuersall rule of faith whereby Christ is beleeued to possesse heauen in his bodie and there to remaine vntil the end of the world Yet notwithstanding we must not denie but that Christ in euerie moment is wheresoeuer and howsoeuer it pleaseth him according to his Maiesty not corporally but spiritually Is hee a manifest denier of the power of God which denieth that by his absolute power he doth bring to passe that the bodie continuing in his propertie may be in many places after another and diuers maner Hee is not yea rather because we denie that God can bring it to passe wee openly affirme the omnipotencie of God For seeing God is so ommipotent and effectuall that he is not contrarie to the truth he can in no manner of wise bring to passe that a thing may together be and not be that the same bodie may remaine in his propertie that is to retaine his dimensions and circumscripton and be the same bodie together and at one time present in many places and separated by a long space betweene Rightly therefore Cyrill Wilt thou grant also to another nature not diuine Book de Trin. 5 besides the diuine nature that it can fill all things and passe through all things and follow in all things No verily Is the contradiction taken away in the diuersitie of respects and of these names if it be said that the bodie of Christ in truth and verie deed is in heauen according to the naturall properties of a true bodie circumscriptiuely locally visibly and after a naturall manner and that it is by the power of God also in truth and in verie deed in many places or euerie where or in the supper but sacramentally inuisibly supernaturally illocally after a celestiall and miraculous manner and if it be said that the nature of Christ in the propertie of his nature is circumscribed and visible but in regard of the vnion vncircumscribed and inuisible In no wise because these distinctions or manners cannot bee prooued out of the scriptures Moreouer all such manners doe not alwaies excuse a contradiction as if one say that the bodie of Christ was dead according to the manner of death and at the same time was aliue according to the manner of life Finally contrarie modi or manners which doe destroy one another when they are put in doe not take away but confirme a contradiction But yet such a diuerse respect cannot bee graunted wherein one and the same thing may bee the same and bee not the same in trueth which is the first lie of the aduersaries neither is a manner to be feined which may take away the essence of a thing Wherefore seeing the bodie of Christ assumed is in act organical Physicall tempered together disposed and finite in his parts it cannot bee in act in many places by any meanes not Organicall vndisposed infinite or in manie planes although it bee adorned with vnspeakeable glorie because God is vnchangeably true neither will hee that an affirmation should be a negation against a principle vnmoueable Quodlibet est aut non est that is euery thing is or is not Whether as the eye hath not the force of seeing in it selfe but by reason of the vnion with the soule and receiueth it in the vnion so the flesh of Christ receiueth not those proper things in it selfe but hath them truely and really in that wonderfull vnion No because things vnlike and in kinde diuers are compared together For the eye is so ordained by nature that it is a naturall proper and necessarie instrument whereby the sensitiue life doth exercise and accomplish her facultie of seeing and without which it cannot bring forth this faculty into effect But the flesh of Christ is so ordained by nature that it is a naturall proper and necessarie instrument whereby the diuine nature alone may shewe forth his omni presence and inuisibilitie and so necessarie that without it the diuine nature in the Act it selfe cannot be omnipresent norinuisible Furthermore the flesh of Christ is not considered in it selfe or out of the vnion seeing that that flesh neither is nor hath beene nor euer shall be out of that vnion Moreouer one nature receiueth not any contrarie thing or diuers in it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it selfe but it is a thing diuerse farre vnlike to be circumscribed in a place and to be euery where Otherwise wee should say that the humane nature of Christ hath a beginning in it selfe and hath not a beginning in the vnion that it is created in the proprietie of it owne nature and that it is not created in the vnion That it is lesse then the Angels in it owne nature but in the vnion equall to the father finally that it is dead in it selfe and not deade in the vnion or for the vnion or for the cause and respect of the vnion Must wee altogether abandon mans reason and the principles of Philosophie in those things which are affirmed concerning the body of Christ No so farre forth as mans reason beeing made spirituall after Regeneration beareth true witnesse to the creatures and affirmeth true principles concerning things proper to mans bodie For it is written Be yee not like a horse or like a mule which vnderstand not Psal 32.9 besides God is the author of all trueth in Logick Ethicks and Physicks Moreouer Christ after his resurrection appearing to the Disciples when hee would proue his owne bodie to be substantially present he reasoneth from his adioyned visibilitie and palpability and appealeth to the verie senses of the Disciples a Luk. 24.36 Like as from all the accidents of the bread of the Eucharist it is rightly gathered that it is the substance of bread by experiment of all the

Math. 9.36 Iohn 2.17 Ioh. 11.33.35 Mat. 26.37.38 that he ascended visibly and locally into heauen and thence that he shall come againe to iudgement l Act. 1.9.11 Why must Christ needes be true man 1. The iustice of God required it should be so that the disobedience committed in our flesh might in the same be repaired m Rom. 5.17.18.19 Hebr. 2.14 2. The reason of our adoption for it pleased the Sonne of God to take the nature of man vpon him and to become our brother and by that means to become our nearest kinsman and most neare allied vnto vs that we being made his members might be made the sons of God Gal. 3.26 and that he might haue right to redeeme and ransome vs n Ier. 32.8 Ruth 3.12.13 Hence is matter of comfort in euery kind of temptation Therfore the Apostle to the Hebrewes 2.17 4.5 saith He tooke not vpon him the nature of the Angels but the seed of Abraham and in all things became like to his brethren that he might haue compassion of his brethren 3. For the confirmation of our resurrection for in that Christ tooke on him our nature and hath raised it vp and giuen vnto it immortalitie and hath exalted it in the heauen by vertue of that communion which we haue with him shall we be raised vp at the last day and this our vile bodie shall be made conformable to the glorious bodie of Christ Phil. 3.21 1. Cor. 15.22 As in Adam all are dead so in Christ shall all be made aliue Why was neither the Father nor the holy Ghost incarnate but the Sonne 1. Because it was meet that the world should be redeemed and all things restored by him by whom all things were created or that man should be redeemed from death by him by whom he was first created and should haue bene brought vnto life eternall if he had not sinned 2. It would haue bene vnconuenient that there should be two Sonnes one in the diuine nature another in the humane nature 3. It was the eternall decree of the Father whereby he purposed to saue mankind by the Sonne a Heb. 2.10 Whether is Christ God and man diuided or ioyned together Ioyned and vnited but not diuided By what kind of vnion Not by inhabitation onely as God dwelleth in the Saints not by consent onely b Ioh. 17.21 as the faithfull are one in the Father and the Son not by mixture as when water is mingled with wine not by combination as two boords be ioyned together lastly not by composition whereby of the mixture of two things there ariseth a third but by personall vnion which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorporation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because neither the whole Deitie nor any part of it is subiectiuely communicated to the humanitie of Christ but onely the humane nature was assumed of the Sonne of God into the same person Leu. 2.16 What is the personall vnion in Christ It is that whereby the person of the Sonne of God being a person from all eternitie existing did assume the most pure nature of man wanting all personall existing of it owne into the vnitie of his person and made it his owne the proprieties of each nature being preserued Or as Paul defines it Colos 2.9 Whereby in Christ doth dwell all the fulnesse of the godhead bodily Whereof we haue a manifest resemblance in the vnion of the soule and the bodie but that it doth not fit in euery point For in man from the nature of the soule and the nature of the bodie there ariseth a third nature compounded of two which is called the nature of man But in Christ there is not made a frame of one third nature of the diuine and humane but each remaines pure and vnconfounded Neither doth that similitude of the iron red hote agree in euery point because the heate and the light in the iron being hote are but qualities not the very substance of the fire And therefore the Apostle doth well call it a great mysterie of godlinesse 1. Tim. 3.16 How is this vnion made Without all confusion without all conuersion of one nature into the other indiuisibly inseparably The difference of the natures by no meanes being taken away by the vnion but rather the proprietie of either nature being saued and ioyned together or concurring into one person and one subsisting as the Calcedon Synode speaketh in the historie of Euagrius lib. 2. cap. 4. And from that time that the Word did assume our humane nature he neuer left it no not in his death And to this purpose make those verses Sum quod eram nec eram quod sum nunc dicor vtrumque Ignoras nisime stirpe ab vtraque tenes I am that I was nor I was that I am now both am I called Thou knowest me not except thou know me subsisting of both natures By what testimonies will you proue that the diuine and humane nature in Christ did ioyne together into one and the same person Esa 7.14 9.6 Luk. 1.35 That which shall be borne of thee shall be called the Sonne of God Ioh. 1.4 And the word was made flesh not by sacramentall vnion in which respect Christ was said to be a rocke not by confusion of the natures not by commutation as water is turned into wine Ioh. 2.14 but by assuming the flesh into the vnitie of the person The voice of God speaketh thus of Iesus the sonne of Marie This is my welbeloued Sonne Mat. 3.17 He that descendeth is euen the selfe same that ascended aboue all heauens that he might fulfill all things Ephes 4.10 God sent his Sonne borne of a woman Gal. 4.4 But what meanes this that the flesh of Christ is said by Damascene and Gregorius Nyssenus to be deified Not because it is turned into the diuine nature but because it is ioyned vnto it into one person and we must vnderstand it of the bestowing of gifts vpon it whereby the humane nature of Christ doth excell all creatures yet so as they do not abolish his nature Why is it necessarie that Christ should be both God and man in one and the same person 1. To the end he might reconcile God and man or that he might make God and man one 2. That he might be a fit Mediator betweene God and men by reason of his participation and affinitie with them both a 1. Tim. 2.5 Heb. 8.6 3. That he might reconcile God vnto vs by his death which if he had bene God alone he could neuer haue suffered if onely man he could neuer haue ouercome 4. That the workes of redemption performed in the flesh of the Sonne might become a sufficient price for sinne whereby God that infinite good was offended For although certaine actions do properly proceed from the diuine nature and some are done by the humane nature yet all of them do equally receiue their price and worthinesse from the diuine nature So the

flesh of Christ hath power to quicken because it is the flesh of that person who is God the obedience of the man Christ doth iustifie because it is the obedience of that person who is God the bloud of Christ redeemes the Church because it is the bloud of God Act. 20.28 Of the Phrases What is the communication of proprieties IT is called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cannot well be englished and it is not the effusion of the proprieties of one nature into the other or a mutuall confusion of proprieties but the attributing by Synecdoche a part for the whole or an affirmation one of the other whereby because in Christ the two natures and one person is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. 3. one thing and another and not one person and another that which is proper to one nature in Christ is attributed not to the other nature but to the person taking the name of one of the natures whether it be the diuine or humane As Theodoret saith Those things which be common to the person are made proper to the natures by reason of the identitie of the person as Damascene saith and the affinitie of the natures one towards another and because there is but one person Orthod fid lib. 3. cap. 3. 4. Or else it is such a manner of predication whereby those things which be proper to the natures are indifferently attributed to the person of Christ which is but one and that because Christ in his two natures is both to wit perfect God and perfect man to whom therefore those things are truly and indeed attributed as well which are proper to God as those which be proper to man Therefore it is well and truly said God or else the Son of God was borne of the Virgin Marie suffered was crucified and God purchased vnto himselfe the Church with his owne bloud 1. Cor. 2.8 Act. 20.28 Not simply principally and by himselfe as he is God but by accident and in another respect or in regard of another thing because that which is proper to one nature namely to be conceiued borne crucified to die is not attributed to his diuinitie but to the person taking the name of one namely the diuine nature For this word the Sonne of God or God which is the subiect of the proposition is the Concrete and not the Abstract and signifieth not the diuine nature but the person who is God and man Therefore it is well said The Sonne of man or Christ man is eternall almightie al-present saueth raiseth the dead giueth eternall life And Ioh. 31.13 No man ascendeth into heauen but he that commeth downe from heauen both in respect of the vnion seeing that the selfe same person is both man and God for as God by reason of the vnitie doth account those things which belong to the humane nature proper to himselfe saith Cyril of the incarnation of the onely begotten cap. 26 so as he is man by reason of the vnion doth account those things which belong to the diuine nature to be proper to it selfe and also because the Sonne of man is a word Concrete which signifieth the person of Christ being but one consisting of the diuine and humane nature and therefore whole Christ is euery where present but not all that is in Christ Totus Christus non totum Christi est vbique On the contrarie it is wickedly said that the diuinitie of Christ was borne of the Virgin suffered and that the humanitie of Christ is eternall euery where present almightie for the diuinitie is a word abstract which simply signifieth the diuine nature in Christ which is most free from all manner of suffering Now the predication of diuerse natures by reason of the hypostaticall vnion is of no force but in those things which are signified as whole and perfect Supposita for as we do not vse to say the bodie is the soule or the man is the soule so neither do we say this God Christ is the bodie of Christ or the soule of Christ but onely God is man Is the communication of proprieties verball onely or reall It is a true and reall speech because the person of whom by the trope Synecdoche as well the diuine as the humane either names or proprieties or effects are indifferently and equally affirmed containeth all those things in it selfe truly and indeed which do agree to very God and very man those things which be diuine as he is God those also which be humane as the same is man but not in respect of both natures but according to the one and the other as in the same place Cyrill teacheth For then should be brought in the Eutychian heresie of the confounding of the natures or proprieties and it should cease to be a speech by Synecdoche But those titles which belong to the office of Redemption are they to be attributed to the natures seuerally a sunder or to the person To the person as Christ is a Mediator Pastor Priest according to both natures although each of them in that worke retaineth his owne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper efficacie or operation What is the effect of that personall vnion The bestowing of gifts whereby the humane nature in the person of Christ is adorned and whereby it excelleth all other creatures in wisedome goodnesse holinesse power maiestie and glorie which the Fathers call the Deifying of the flesh the Schoolemen Habituall grace of the communion of proprieties which is mutuall one of another and the reciprocation of the names altogether distinct How manifold is the state of Christ Twofold one of humiliation whereby he willingly vndergoing the burdens reproches and punishments of our nature did humble himselfe to the death of the crosse the Diuinitie in the meane while according to Irenaeus resting or hiding it selfe that he might be crucified and die The other of exaltation whereby after his death his humane nature did lay aside all the infirmities of his humane nature but not the essentiall properties and was wonderfully exalted aboue all creatures vnto most great honor yet not in any case matched and equalled to the diuine nature of Christ a Phil. 2.7.9 What are the doctrines contrary to this The 1. heresie of Macedonius and Valentinus who affirmed that Christ brought with him a celestiall body from heauen as also of Apelles who said his bodie was ayrie his flesh starlike and that he passed from the virgin as water from a pipe 2. Of the Manichees who fained vnto him an imaginarie bodie 3. Of Apollinaris who denied that Christ did assume a reasonanable soule but that his Diuinitie was vnto him in stead of his mind 4. Of Eunomius who affirmed Christ to be a meere man and that he was called the sonne of God by adoption and of Ebion who said that Christ was borne by humane generation 5. Of Nestorius who taught that as there be two natures in Christ so there are two persons and that

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

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

beleeuers 1. Cor. 3.16 6.19 but that they be suffered to rest as in a soft bed My flesh shall rest in hope saith the Prophet Psal 16.9 Is it needfull to bring againe into vse the Iewes fashion of embalming bodies No because vnto Christians to whom hath appeared the most cleere light of trueth their faith and beleefe of the resurrection ought to be more certaine then that it is expedient to confirme it by needlesse rites But concerning that which Christ saith Math. 26.10 to his Disciples of the womans deed she hath done a good worke in mee he doth not allow of this as an ordinarie worship but because of the cricumstance because by this signe he would testifie that the Sepulchre should be odoriferous and of sweet sauours Doth the buriall of Chrst belong to the state of the exinanition or of the exaltation of Christ To both for it was a part of his punishment and miserie when his bodie no lesse then a nother carkasse was cast into the earth Againe it was a part and beginning of his glorie in that he was honourably buried by the chiefe of the Iewes and the beginning of his victorie for so much as his bodie felt no corruption as it was foretold Psal 16.10 Act. 2.27 although it lay in the graue without life and without any embalming Whereupon it is said Esai 53.9 His graue was with the rich or it was glorious VVhat is opposite to this buriall The cosenage of these deceiuers who superstitiously and foolishly shew a linnen cloath to be worshipped in which the whole bodie is painted Which also they sottishly call Sudarium a napkin whereas according to the Iewes fashion the head alone was seuerally wound in a napkin or veile but the bodie was accustomed to be wrapped with linnens or bands Iohn 11.44 Then he that was dead came forth bound hand and foote with bands and his face was bound in a napkin 2 The superstition of the Papists who consecrate graues with frankincence holy water other trumperie which graues Christ himselfe sanctified they also thinke that the saluation of soules is furthered by superstitious rites of exequies candels procession with a crosse caried before funerall verses and songs doles of flesh bread wine money and other things by funerall suppers by white and blacke vestments and to conclude by Masses Their deuise also it is that the place of burial should be nere the Churches and in the Churches themselues neere the high Altar for superstition gains sake that they might exact tribute euē of the dead might make a gain of smoak iangling of bels sprinkling of water 3 Their pride who either build tombes which thing Esay long age accused in Sobna cha 22.15 17. also do hang vp their armes in them to be seene as though they still desired euen afterdeath to carie about with them the terror which men of war haue or else they are wrapped wound in costly cloathes to no purpose and with hinderance of their almes to the poore in which cloths they may make thēselues braue for the worms against those testimonies of scripture Iob. 1 21. Naked I came forth of my mothers womb and naked also shall I returne thither 1. Tim. 6.7 For we brought nothing into the world and it is certaine that we can carie nothing out 1. Cor 15.43 The bodie is sowen in dishonour it ariseth againe in glorie To this purpose is the saying of Ambrose in his Sermon To what purpose is the brauerie of Sepulchres they are rather losse vnto the liuing then any benefit vnto the dead 4 The immoderate mourning of some who shew themselues eyther to doubt of the saluation of the dead or to despaire of Gods helpe contrarie to the serious admonition of the Apostle 1. Thess 4.13 5 That fained imagination of the Gentiles who thought that those soules whose bodies lay vnburied did wander vp down in Virgil fondly writeth of Palinurus and other his partakers in shipwracke 6 Their crueltie who cast the bodies of the dead to wild beasts to be torne in peeces or through negligence defraud them of the honour of buriall or shew their crueltie vpon their bones or ashes 7 Those false Nicodemes who abuse the examples of Ioseph and Nicodemus to couer and cherish the cowardnesse of the flesh and are not bettered by them that they may shew the strength of their faith what time God requireth their endeuour The fiue and twentieth common Place Of Christs descending into hell VVas the article of Christs descending to hell alwaies ioyned with the rest of the Creed RVfinus vpon the Creed Lib de Resurrect carnis In symbolo Serm. 115. who is commonly reckoned amongst Cyprians works doth testifie that in times past it was not expressed in the Creed of the Roman Church and that it was not vsed neither in the Greeke Churches Notwithstanding Tertullian doth plainely confesse the descension of Christ into hell as also Athanasius Augustine and other of the Fathers Psal 16.10 Isai 53.8 Act. 2.24 Heb. 5.7 ephes 4.9 But it is especially confirmed by testimonies of Scripture a and the whole Church in all countries doth at this day with great consent acknowledge and confesse that article And Rufinus himselfe doth manifestly set downe this article and allow of it Neyther was it to be omitted seeing it is of great force to giue vs full assurance of our redemption and doth minister great comfort to the godly What doth the word Infernus which is commonly translated hell signifie in Scriptures 1 The graue and that properly b Gens 42.38 Psa 6.6 For in death there is no remembrance of thee in the graue who shall praise thee 2 That horrible place which is appointed for the punishment of the reprobate Num 16.30 It is written of Core and those of his conspiracie that they went downe aliue into hell Luke 10.15 And thou Capernaum which art exalted to heauen shalt be thrust downe to hell And Cap. 16.23 The rich man also died and was buried and being in hell in torments he lift vp his eyes and saw Abraham a farre off Lib. de anima cap. 35. and Lazarus in his bosome Tertullian By hell we vnderstand not an open hollow place neyther some sinke in the world lying open to heauen but a vast and deepe pit and a depth hid in the verie bowels of the earth This place the Greeks do call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a darke place for the word is compounded of the priuatiue particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to see because all things are there darke so as no light may be seene 3 The torments pains of hell that is the terror torments of the soule such as the damned feele in hell 1. Sam. 2.6 The Lord bringeth downe to the graue and raiseth vp c. and Psal 18.8 The sorrowes of the graue compassed me about Psal 16.3 VVhen the sorrowes of death

nothings else is meant by these words then that Christ did descend into the state of the dead and that hee was added to the number and companie of other the deade for whom he dyed according to Dauids saying Psalm 28.5.6 I am reckoned amongst them which goe downe into the graue And Psal 88. I am as a man without strength I am counted among thē that go downe into the pit Free among the deade like the slaine lying in the graue whom thou remembrest no more and they are cut off by thine hand Whereupon hee is said to bee raised againe not from the graue but from the dead which sense and opinion doth not much differ from the first of the former What is the fift The first is of them who allegorically or metaphorically by the descention of Christ vnderstand his great ignominie and extream humiliation whilest he laie in the graue vntill the third day after his death as if he had beene foyled and vanquished by death and the diuell at which time the diuel and the Pharises did as it were insult ouer him as though he were quite gone and no more remained Doe you approue of this then I doe not dislike it for it is agreeable to the type set forth in Dauid Psal 88.7 Thou hast laied me in the lowest graue in darknesse and in the deepe and it is agreeable to that place which is Ephes 4.10 in which as by ascending aboue all heauens the Apostle vnderstandeth his greatest exaltation so by his descending to the lowest parts of the earth or to hell hee vnderstandeth the greatest humiliation or debasing of Christ So Esa 14.15 Descending to hell is taken for extreame humiliation Thou saidest in thine heart I will ascend into heauen c. but thou shalt be brought downe to the graue to the sides of the pit And so may the place of Mathew 11.23 be expounded Thou O Capernaum which art lifted vp vnto heauen shalt be brought downe to hell What is the sixt It is theirs who say that by Christs descending to hel is signified those great torments of minde which Christ in his agony and vpon the crosse sustained of which we haue spoken in the Passion of Christ Is this exposition agreeable to trueth It is for it is agreeable to Scripture and proportionable to faith For Esa 53.5 saith that Christ was broken for our iniquities And Psal 18.6 The sorrowes of the graue haue compassed mee round about And Act. 2.24 Peter saith that he was entangled in the pangs of death the griefes which the curse and wrath of God procureth And Gal. 3.13 it is said He vvas made for vs a curse and that truly and without trope not in himselfe indeede but in as much as he was our suretie so that he truely felt our burden to bee laid vpon him And Heb. 5.7 the Apostle saieth that Christ was heard from his feare when he praied with teares and strong crying And that which is verie wonderfull is recorded of him that through vehemencie of his torment drops of bloud ran downe from his face and that he could not be comforted but by the sight of Angels Luk. 22.43 And in the end we see that Christ was cast downe so low that he was constrained to cry out when his anguish vrged him My God my God way hast thou forsaken me Mat. 27.46 By all which it may be gathered that hee wrestled and grapled not with a cōmon manner of death but with the forces of hell and the horror of eternall death But this seemeth to make against the exposition namelie that the torments of the minde are put after the griefes of the bodie in the creede This is done because the griefe of bodie first offereth it selfe to the senses but not so the torments of minde But it may be obiected Although they ought to be set after death and crucifying yet they should not haue beene mentioned after buriall Although the descending of Christ to hell was ended in death and in time did goe before the buriall of the body yet it is set after it in the order of the narration of the articles of our faith because it seemed good in one continued course of speach to describe whatsoeuer pertained to the debasing of his bodie and afterward to come to the suffering in soule But could God euer be angrie vvith his onlie and most beloued sonne Christ or forsake him Neuer but yet he so hid his fauour and help for a time that the humane nature of Christ did truely feele these distresses wherewith they are vrged who are cast away and forsaken of God And as Barnard saith Serm. 5. de verbis Esaiae It is a kinde of forsaking vvhen as in so great necessitie there vvas no shevving of povver no shevving of Maiestie Why vvas it needfull he should suffer these torments 1. Because when as all our sinnes were cast vpon him therefore it was fit that he should so feele the wrath of God against them as if he himselfe had committed the sinnes of all men 2. That for our sakes he might try and ouercome all manner of griefes and temptations and so the torments of death and of hell for our cause 3. That hee might aduance and carie vs vp to the ioyes of heauen being deliuered from the power of Hell VVhat profit redounded to vs by Christs descending into Hell 1. Victorie ouer the power of the diuell the horrour of death and the paines of Hell is obtained a Ose 13.14 2. Our enemies are tryumphed ouer Coloss 2.15 And he hath spoiled principalities and powers that is Sathan with his Angels b Ephes 6 12 hath made a shew of them openly and hath tryumphed ouer them in the same crosse 3. Hauing ouercome the sting of death he hath opened to all beleeuers the kingdom of heauen Therefore Hilarie saith lib. 2. de Trinitate The crosse death and hell are our life VVhat is the vse of Christs descending into hell 1. That wee should not now be afraid in death of those things which our prince hath swallowed vp 2. That looke how much more we see him humbled and abased for our cause so much the lesse wee should doubt either of the fathers loue towards vs or our redemption wrought by him and the exaltation wee shall hereafter receiue in Heauen What is opposite to this Doctrine 1. That fable of Purgatorie the paines whereof seing Christ did not vndergo nor suffer for ought we can read who notwithstanding suffered for vs all kinde of griefes a Isa 53.3 4 therefore it followeth that these are forged and counterfaite and to be feared of none who belieue For if it were as they say it should then follow that there are some griefes which Christ did not suffer for our sake 2. Of those Limbi which they haue in their owne inuentions appointed for the fathers vnder the Lawe and infants vnder the Gospell who haue beene depriued of the signe of Baptisme The sixe and twentieth common

second death What was the end of his resurrection The glorie of God and Christ and the saluation of the elect Rom. 6.4 Christ rose againe to the glorie of the father 2. in respect of Christ that hee might obtaine eternall glorie due to him by the expresse forme of the promise in the Law a Leu 18.5 Gala. 3.12 3. That he might translate and bring vs to eternall life beeing freed from mortalitie VVhat are the effectes and fruites of Christs resurrection The first concerneth Christ for by his resurrection he was declared to be the Sonne of God Rom. 1.4 he became conquerour tryumpher ouer sinne death and hell and ouer the whole kingdome of Sathan For in Christ God stroue with the diuell righteousnesse with sinne life with death who all ouercame and that Prophecie was fulfilled Gen. 3.15 The seede of the woman shal break the head of the Serpent that is Christ shall destroy the workes of the Diuell 1. Iohn 3.8 The second respecteth Sathan who being troden downe lyeth vnder the feete of the conquerour Iohn 16.11 The prince of the world is alreadie iudged and expulsed in respect of the faithfull that in such maner as hee can not hurt them in such sort as hee would and he trembleth at the name of Iesus Christ by whome hee knoweth himselfe to be ouercome and condemned to eternall punishment The third pertaineth to vs vnto whom he is raised that wee might bee absolued from sinne and iustified 1. Cor. 15.7 If Christ be not risen againe yee are as yet dead in your sins For the death of Christ is of no efficacie if Christ remaineth stil in death And Ro. 4.25 He is risen againe for our iustification not because he added any thing thereby vnto the price of our redemption seeing hee fullie made satisfaction for our sinnes by his death but because the resurrection of Christ is an euident testimonie of Christs perfect righteousnes and obedience according to the Law and that not in respect of some parts onely thereof as the righteousnesse of Elias and other the Saints but in respect of the degres of the parts so as it may suffice to make vs righteous before God and may giue strong testimony that the passion of Christ is a sufficient sacrifice acceptable to God appeasing his anger and that he did plainely conquer and disarme death b Luc. 11.22 and therefore did c Os●● ●3 14 perfectly abolish sinne whereupon the rule of death depended Neither could our sins haue bin perfectly expiated done away by Christs death if death had got the vpper hand in this combat whereupon it cōmeth to passe that our faith hope safely relyeth vpon God d 1. Pet. 1.21 2. Because by the power of Christs resurrection we shal be quickned that is we shall be regenerated vnto a liuely hope a Ephes. 2.5 And Rom. 6.4 He hath risen againe that we might walke in newnesse of life The third cause is the stay the supporting and pledge of our resurrection vnto immortality for seeing Christ is our head is risen again For ye are al saith Paul Gal. 3.28 as one mā in Christ we also of necessitie shall rise againe who are his mēbers Therfore as whē we see a mans head aboue the water we doubt not but the rest of the mēbers wil also get forth straight follow so must we thinke of Christ and of our selues Hereupon Paule saith 1. Cor. 15.20 Christ is risen againe therefore shall we also rise againe And 1. Thes 4.14 For if wee beleeue that Iesus is Dead and is risen againe euen so them which sleepe in Iesus that is in faith whereby they are ingraffed into Christ will God bring with him Also Phil. 3.20 Our conuersation is in heauen from whence wee looke for a Sauiour euen our Lord Iesus Christ who shal transforme our base bodie that it may be made like to his glorious bodie What is the vse of the resurrection 1. That by cur beleeuing this Article we may conceiue vnspeakable ioy of conscience by liuely sense of the remission of our sins of our Iustification regeneration by the resurrection of Christ For hence proceedeth our greatest ioy in that wee behold man beautifull glorious immortall in Christ who before in the Passion was so miserable ignominious sorrowfull bloudie filthy and horrible for our sinnes 2. That we may both in prosperitie and aduersitie think of that most happie estate which we expect in the life to come and may raise vp our mindes vnto hope of our future glorie Iob. 19.25 I knovv that my Redeemer liueth c. And Paule 2. Tim. 2.8 Remember that Iesus Christ is risen from the dead 3. That wee may tryumph and finde securitie in death for so much as Christ by his resurrection hath ouercome and destroied our twofolde death namely the death of sin the death of hell VVhat is against this Doctrine 1. The obstinacie of the Iewes who deny Christs resurrection 2. The error of the Eutychians who dreamed that the humane nature of Christ was turned into the Diuine after his resurrection 3. The error of the Vbiquitaries who make the body of Christ such as no bodie is and that both before and especially after his resurrection seeing that they will haue all properties of a true bodie laid aside and that it is now in no certaine place but spread abroad in all places in an vnspeakable manner 4. Of the Papists who euery year do lay in a graue the Image of Christs body cause Priests monks to guard and watch with it who also with a mournfull song doe celebrate his buriall do bestow vpon a wodden Image those things which hee commanded to bestowe vpon the poore a Iohn 12.8 2. They superstitiously take pilgrimages to that place which Iesus did honour with his buriall contrarie to those sayings of Christ Iohn 4.23 The houre is come and now is when the true worshippers shall worship the Father in spirit and truth And of Paule 1. Tim. 2.8 I will therefore that the men pray euerie where lifting vp pure hands without vvrath or doubting The seuen and twentieth common Place Of Christs Ascension What is the Historie of Christs Ascention IT is to be taken first out of Mark ca. 16.19 The Lord after he had spoken vnto thē was againe taken vp into heauen and sate on the right hand of God Againe out of Luke in the Gospell cap. 24.50 Afterward he led them out into Bethania and lift vp his hands and blessed them And it came to passe that whilest he blessed them he departed from them and was caried vp into heauen And in the Acts. cap. 1.9 And when he had spoke these things while they beheld he was taken vp for a cloud tooke him vp out of their sight and while they looked stedfastly to heauen as he vvent behold two men stood by them in vvhite apparell VVhich also said Ye men of Galile vvhy stand ye

Bethania a village of Iudea that from that place Christ ascended But in the Acts cap. 1.12 he said that they returned from Mount Oliuet vvhich is neere vnto Ierusalem whence it is manifest that Christ ascended from some part of that mountaine not farre from the towne of Bethania into heauen Why did he choose to himselfe this place That like as he had giuen proofe of mans weaknesse and of his exceeding great loue towards vs in Mount Oliuet in that hee sweat bloud in his conflict with death Luke 22.39 44. so departing from the same place into heauen hee might giue certaine triall and proofe of his Godhead a Iohn 6.62 and so the same place might serue for Christs glorie which had giuen the beginning to his ignominie and passion 2 That the mountaines might put vs in minde of heauen 3 That from hence we might learne that those who goe into heauen out of Bethania which is expounded the house of affliction doe finde entrance by Christ vnto the ioyes of heauen and admittance into the kingdome of heauen through many tribulations VVhat vvas the manner of his ascension 1 Departing from his Disciples like a good guest he lifting vp his hands to heauen in solemne manner blesseth them and biddeth them farewell that is commendeth them to Gods protection thereby to testifie he was that blessed seed in vvhich all nature are blessed b Gen 22 18 that full saluation is obtained for vs and that we are freed from all curse and reconciled to the father that he hath blessed all that beleeue in him and that his blessing shall remaine sure for euer seeing to him is giuen all power in heauen and in earth Math. 28.18 2 Whilest the Disciples looked on he was taken vp on high Therefore he vanished not out of sight or in himselfe became inuisible but whilest his Disciples beheld he went visibly from the earth where he was formerly taken vp vnto heauen where he was not before 3 The ministerie of a cloud was vsed which cloud r●ceiued him at his going away caried him as in a wagon caried him at length out of their sight that therby he might testifie that he was that person of whom it is spoken Psal 104.3 He maketh the cloud or clouds his chariot as also that by this meanes he might as with a veile put betwixt him and them stay his disciples from further curiositie and searching after him Whither did he ascend Into heauen And least the word Heauen should be doubtfull and vncertaine or should be onely vnderstood of Heauenly conuersation such as may be euen in the earth or onely of the heauenly glorie he attained Luke saith He was taken vp on high and Marke that he was receiued vp into heauen Act. 3.21 it is there said That the heauen must containe him In which manner also Nazianzen doth expoūd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to be conteined of heauen vntill the time of restoring And Oecumenius Scholiastes he calleth the heauens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the receptacle or harbour of him that was sent namely Christ to wit the place of eternall blessednes which is without this corruptible world and so aboue or without all heauens But Paule Ephes 4.10 saith That he ascended aboue all heauens It is true For the Scripture maketh mention of three heauens i. The ayre 2. the celestiall orbs 3. the seates of the blessed into which Christ was receiued Therefore he is rightly said to asend aboue all heauens because he remained not below or within the worldly heauens but was caried aboue the aire or ayrie region and the celestiall orbs neither did he stay in those visible heauens but entered into the highest heauen which is aboue all these moueable and worldly heauens which being beautified by the light and glorie of God is subiect to no change but is inuisible to vs which as yet liue vpon the earth And this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hight of which it is said Psal 68.19 Thou hast ascended vp on high By what names is that heauen called 1 The heauen of heauens and the highest habitation of heauen a 1. King 8 27· 39 Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest places b Ma● 21.9 Also the third heauen c 2. Cor 12.2 in respect of the aire which is the first heauen next to vs d Math 6.26 and in respect of the celestiall spheres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paradise or the Garden of pleasure e Luk. 23.43 2 Cor. 12 4. Apoc 2.7 because it was figured and shadowed vnto vs by the earthly Paradise planted in Eden f Gen. 2.8 and it is now prepared for vs in stead of that earthly Paradise 3 The house of God the habitation seat and dwelling of the blessed g Iohn 14.23 because there the father openly and immediately manifesteth himselfe and his glorie and goodnesse and also communicateth them to the blessed 4 The Schoolemen call it Coelum Empyreum or the fierie heauen not because it burneth with fire but because it shineth with a light like fire But if Christ be ascended aboue all worldly heauens therfore his body is no longer in place because as Aristotle proueth in his first booke De coelo aboue all the heauens there is no place Although euery place be not of the same nature and such as Aristotle in his Physicks describeth yet notwithstanding wheresoeuer any bodie is there of necssitie is a space in which that body is contained according to that knowen saying of Augustine Tolle spatia locorum corporibus nusquam erunt c. Take away from bodies the space of places and they shall be no where and because they shall be no where they shall not be at all This space therefore is called in the Scriptures a place Iohn 14.2 I go to prepare a place for you But further we oppose the authoritie of Iesus Christ to Aristotles authoritie Doth not the ascension of Christ imply a contrarietie to that his saying Mat. 28.20 I will be with you vntill the consummation of the world It is not contrarie for Augustine saith He is both gone and is here also he will returne and he hath not forsaken vs Tract 50 in Iohan. for he hath caried his bodie into heauen but his Maiestie he hath not taken away from the world Therfore Christs saying is to be vnderstood in respect of his Diuinitie which is present in all places and at all times and cannot be contained in any certaine space of place seeing it containeth al things but especially it is meant cōcerning his perpetual actiue power presēce in the Church which worketh in the minds of them that beleeue not of the presence of his humanity which is finite and included in place In respect of which his humanitie he saith Iohn 12 8. The poore are alwaies with you but me you shall not haue alwaies And Mat. 24.23 he foretelleth that Antichrists should say Lo

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

the throne of iudgement chaseth away all euill with his eies And of the gouernment of the Messiah Isa 16.5 In mercie shall the throne be prepared and he shall sit vpon it in stedfastnesse in the tabernacle of Dauid And in this sense sitting doth signifie a Royall or Iudiciall dignitie and authoritie But what doth it it signifie ioyntly Mat. 20● 2 or together to sit or to stand at the right hand of any man 1 In humane affaires by the figure Metonymia it signifieth to obtaine the next place of honor dignity to any man as Psa 45 9 Vpon thy right hand the Queene standeth in a vesture of gold siluer 2 To be a fellow and companion or copartner of the rule and Empyre 3 To giue helpe and aid as Psal 142.4 I looked on my right hand and beheld whether any stood by me that is to say to helpe me Metaphorically it is attributed to God to the Church to Christ himselfe As for God he is said to stand at the right hand of men when he doth helpe and succour them and protecteth them against their enemies and dangers as Psal 16.8 I haue set the Lord alwaies in my sight for he is at my right hand that I may not he moued-So is God the father in this sence said to stand at the right hand of Christ that is to say that he is in degree of honour and dignitie next vnto himselfe· Psal 45.10 The Queene 1. The Church doth stand at thy right hand namely at the right hand of Christ that is it standeth in the next degree of dignitie 3 Christ is said to b Mark 16.19 sit c Act. 7.55 stand and d Rom. 8.34 be at the right hand of God the father Is Christ said to sit at the right hand of the father properly or Metaphorically Not properly for it no way agreeth with his Deitie and although it may in the proper signification be attributed and applied vnto his other nature which is bodily yet it must not be imagined that that glorious body in heauen doth either continually sit or is moued or standeth although it be indeed limited and locall and as for the right hand of God much lesse is that to be taken properly seeing God is without a bodie as is alreadie said Seeing then Christ sitteth at the right hand of the father doth it therupon follow that the father sitteth on the leaft hand No indeed for the father is not limited and in euerlasting happines all is the right hand because there is there no miserie VVhat is therefore meant by this kind of speach In his exposition of the Creed Augustine taketh it for resting with the father in that euerlasting blessednes for this was conueniēt for Christ saith he after so many labours sustained after the crosse and after death to rest blessed in heauen not indeed idle for hee gouernes the Church and makes intercession for vs but yet without labour The same Augustine also calleth the right hand of the father that eternall and vnspeakable felicity Against the Sermon as Arius c 12. whereunto the sonne of man is attained hauing receiued immortalitie euen of the flesh 2 Damascen saith that Christ hath togither with his father equal glory of the diuinity which he had before all beginnings And in this sence the transitiue preposition to doth note only a personal distinction Lib. 4. cap. 2 and order of beginning but not any degree of nature or dignity for there is no such matter in the persons of the deity 3 But we say also that it is meant thereby that Christ hath obtained all power in heauen and in earth as he himselfe who is his owne best interpreter expoundeth it Mat. 28.18 by a phrase borrowed from a King or a Prince which hath a sonne and that an onely begotten sonne or a first begotten sonne whom at length he appointeth to be his heire and successor maketh to sit at his right hand that he may reigne with him may exercise the right of dominion ouer all things which appertaine vnto the kingdom of the cceed Chap. 4. Whereupon Saint Augustine saith thus By the right hand vnderstand the power which that man that was taken from God did receiue that he might come to be a Iudge who before came to be iudged For the father iudgeth no man but hath giuen all iudgement to the sonne that all men might honour the sonne as they honour the father Ioh. 5 22 What is then the sitting of Christ at the right hand of the father It is his exceeding glorious estate or the great high degree of Christs exaltation wherein he is placed by his father the truth of both natures still reserued in which estate Christ doth not only rest from labour and enioy vnspeakable glory and vnmatchable felicity but especially he is placed not only the head of the church but the king and gouernour of heauen and earth that togither with his father he may gouerne all things both in heauen and in earth all things created being subiect vnto him Whence doe you confirme this Exposition Out of the Psal 110.1 Sit saith the father to Christ on my right hand till I make thine enemies thy footstoole which Paul 1. Cor. 15.25 expounding saith He must raigne till he haue put all his enemies vnder his feet Therefore to sit is to raigne And Eph. 1.21 after the Apostle had said that Christ sitteth at the right hand of God in heauenly places he addeth for expositions sake that he is exalted aboue all principalities and powers and that all things are made subiect vnder his feet and that he is appointed head of the Church VVhat is the cause efficient The father by whose will and ordinance he sitteth at the right hand of the father Psal 110.1 Sit at my right hand And Ephe. 1.20 And God hath set him at his right hand in the heauenly places This sitting then is it of the whole person or onely of one of the natures namely of the humane Words phrases are to be taken according to the matter about which they are vsed For to sit at the right hand of the father doth declare two things For sometime it sheweth the great equalilitie of the diuine glorie maiestie power and honour sometime it signifieth the qualitie that is the high perfection and felicity of the flesh of Christ now that it is exalted vnto the right hand of God which the schoolemen call Habituall grace In the later signification therefore sitting is to be applied vnto the humane nature wherein the humane nature in Christ is more blessed then the rest of the creatures hath royal iudicial power ouer all creatures a Iohn 5.27 but in the former which is the chiefe and principal of the whole person because as the whole person was broght low so the whole also was exalted in the Resurrection ascending into heauen and sitting at the right hand of the father

b philip 2.9 10.11 But as Christ is said to be raised from the dead not in respect of his diuine nature but of his humane shall he not also he said to sit at the right hand of his father onely in respect of his humanitie No for the sitting of Christ at the right hand of the father is not a property of the nature but a state of the person of Christ doth belong vnto his office of Mediator King Priest Now the names and titles of office that is which do point out and set forth the office of Christ they are spoken of Christ in respect of both natures Christ therfore in respect he is God yet not simply and absolutely in respect of his diuine nature which he hath all one with the father but as he is God manifested in the flesh sitteth at the right hand of the father as on the contrarie the same Christ not as he is man simply but as he is man subsisting in such a person sitteth at the right hand of the father neither indeed can it agree with any creature considered apart by it selfe to sit at the right hand of the father And therefore the Apostle Heb. 1.13 saying To which of the Angels said he at any time sit thou on my right hand as if he should say to none by the sitting of Christ at the right hand of God doth conclude that he is not a meere ereature but also true God euen God manifested in the flesh And therefore the humane nature in Christ as being considered simply in it selfe as Damascen saith lib 4. cap. 3. It cannot be worshipped seeing it is a creature but only in respect it is inseparably vnited to the person of the sonne of God a Luk. 24.52 Lib. 4. Cap. 2 For saith Damascen one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substance is adored with one the same worship with his flesh by euery creature so also it is not said to sit at the right hand of the father by it self but in the person of the son of God namely for that he that is man is also God the father not being pleased to giue his glory vnto another Although indeede the same hmanitie dwelling bodily in it selfe from the Diuinitie is adorned with so many and so great gifts and gaces as cannot happen vnto any creature so that it shineth vnspeakably aboue all other creatures whether you respect the degree or the number of those gifts neither is this excellencie of the flesh of Christ to bee comprehended of the verie Angels but yet so as this glorification doth not abolish or confound the propertie of the nature of Christ neither doth the Sitting at the right hand take away all subiection whereof Iohn 14.24 My Father is greater then I And 1. Cor. 15.28 The sonne himselfe also shall bee subiect vnto him that did subdue all things vnder him not as he is God but as he is a Mediator for God is the head of Christ euen now that he is glorified 1. Cor. 11.3 But hath not Christ alwaies reigned with his Father and so likewise hath hee not alwaies Sit at the right hand of his father Hee hath reigned indeede but as God merely and barely without flesh or being arrayed with his owne glorie onely before the taking of the humanitie vpon him But afterwards in time as God cloathed with flesh after the time of his emptying or abasement was past he began to sit at the right hand of his father First to raigne in heauen and in earth So hee tooke the kingdome which hee had before hee tooke it I say in respect of manifestation as a thing is then said in the Scriptures to be done when it is manifested When did he beginne to sit at the right hand of the father Surely in right hee beganne to sit there at the first moment of the hypostaticall vnion but actually and really or as wee say de facto hee began after his suffering resurrection and ascention for so the Scripture and the Apostles Creede doe distinguish these articles that the sitting at the right hand of the father a Mark 16.19 Luk. 24.26 Ephes. 5.20 21. Heb. 1.3 1. Pet. 3.22 Apoc. 3.21 may followe the resurrection and ascending into heauen What is the place of this sitting at the right hand of the father In respect of the Diuine nature which is infinite Christ sitteth at the right hand of the father euerywhere but in respect of the humane nature which is finite hee sitteh there where hee is with his bodie i. since his ascention in heauen but not in earth Col. 3.1 Seeke the things that are aboue where Christ sitteth at the right hand of God Heb. 1· 3. Hee sitteth at the right hād of the Maiestie in highest places And Heb. 8.1 Wee haue an high Priest that sitteth at the right hand of the throne of the Maiestie in heauen For the glorious estate of Christ is one thing and a place is another thing And therefore the Apostle distinguisheth both Eph. 1.20 Hee sitteth at the right hand of God in the heauenly places For those words of sitting at the right hand of God doe signifie an estate or qualitie the other in heauenly places doe signifie a place The estate indeede alwaies doth and shall continue one the same but the place may be changed by Christ so that he shall not sit alwaies in one the same place but there where he will in heauen yea it shal also be changed For he is now in that third heauen into which he did ascend and in which hee is not held captiue but is there at libertie and by the decree of his father shall remaine there vntill the last Iudgement Act. 3.21 Whom the heauens must containe c. But at the latter day hee shall visibly descend in the clouds from heauen Mat. 24.30 but yet alwaies sitting at the right hand of his father Mat. 26.64 Yee shall see the sonne of man sitting at the right hand of the power of God Also Mat. 25.31 VVhen the sonne shall eome in the throne of his Maiestie to iudge the quick and the deade and that iudgement being finished hee shal returne againe into heauen where we shall see him sitting at the right hand of his father for euer because we shal be alwaies with him Ioh. 14.3 17.21 1 Thes. 4.17 VVhy is he said to sit rather then to stand That wee might know that hee hath solemnly taken possession of the office committed vnto him and not onely once entred vpon it but that hee doth abide therein vntill he come downe againe vnto iudgement Neither is that any thing against this that Act. 7.56 Stephen is saide to see him standing at the right hand of God For by the word Sitting not the placing or disposition of the bodie but the Maiestie of his gouernment and a●thoritie is signified euen as by the word Standing is ment his intercession and presence for defence and protection

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

should teach the way thereunto What is the vse of this Doctrine 1. The exaltation of Christ doth shewe that the Mediator was not onely a man but truely and essentially God that so our trust in him might bee the more stedfast 2. It lifteth vp our mindes to heauen and causeth vs to be there conuersant in minde and affection where our head is euen as now wee are in him out of this world 3. Wee see what wee also must hope for that are the members of Christ Both which vses the Apostle doth vnfolde Phil. 3.20.21 Our conuersation is in heauen from whence also wee looke for the Sauiour euen the Lord Iesus Christ who shall change our vile bodie that it may be fashioned like vnto his glorious body according to the mightie working whereby hee is able to subdue all things vnto himselfe· 4. Heb. 4.16 Let vs goe boldly vnto the throne of the grace of God seeing that Heb. 8.1 Wee haue such an high Priest that sitteth at the right hand of the throne of the maiestie in heauen What is contrarie to this Doctrine 1. Their errour who do call the personall vnion of the Diuine and humane nature the sitting at the right hand of God or do affirme that Christ then sat at the right hand of God when the two natures began to bee vnited or doe apply the personall vnion of the two natures for the expounding of his sitting at the right hād of his father for by that meanes they confound the Articles of our beliefe 2. The errour of the Vbiquitaries who doe cal the sitting at the right hand of God a measure of maiestie whereby they thinke the flesh of Christ was made omnipresent or to haue a beeing in all places at once which is to take away from Christ the trueth of his flesh 3. The errour of the Papists in their intercession and protection of Angels and Sainrs deceased as if these were our Patrons aduocates and Mediatours to procure grace for vs by their praiers and merits and to present our prayers to God contrarie to that that is saide 1. Tim. 2.5 There is one Mediatour betweene God and man the man Christ Iesus And contrarie to the commaundement of Christ Iohn 15.16 and 16.23 Whatsoeuer yee aske of the Father aske it in my name And to that Esay 63.16 Abraham is ignorant of vs and Israell knoweth vs not The nine and twentieth common place Of Faith Whence is Faith deriued THE Latine word Fides is deriued from fio to bee done because that is done that is spoken or promised by any man and sometimes it signifieth actiuely sometimes passiuely as in him that promiseth it signifieth to giue a mans faith or to keepe a mans faith in him that beleeueth the promise it signifieth to haue faith In Hebrewe it is called Emunah from the firmenesse and constancie of words and promises and is deriued from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was true from whence commeth Amen a word knowne to euery man Let it be true or firme or ratified The Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the third Praeterperfect tense Passiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am taught I am perswaded I assent and I doe plainely beleeue as Rom. 8.39 I am certainely perswaded that neither death nor life nor any thing else shall separate vs from the loue of God in Christ Iesus The verbe Actiue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I perswade I teach as 1. Iohn 3.19 Wee shall before GOD assure or perswade our hearts The preterperfect tense meane is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I perswade my selfe As Romanes 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou perswadest thy selfe that thou art a guide to the blinde And Phil. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am perswaded or I doe certainely knowe or beleeue this same thing that hee that hath begun this good vvorke vvill performe it vntill the day of Iesus Christ So that the word faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth well answere his originall that it should bee a daughter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a teacher or perswader Hence it is that Valla thinketh faith to bee rightly termed a perswasion or firme assent vnto a thing Hereof commeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to assent to beleeue to assure as in that of Phocylides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say Beleeue not the common people for it is an inconstant rabble one while allowing another while disalowing this thing or that thing What differeth faith from opinion and knowledge That is said to bee opinion which inclyneth to one side not without feare or doubt of the trueth of the other side Knowledge ingendreth a firme assent Syllogismus scientificus but yet by the application of demonstration for demonstration is a Syllogisme which causeth knowledge But faith rests vpon authoritie and yeeldeth free assent vnto the word of God as it maketh for vs by the inspiration of Gods spirit and relyeth vpon the authoritie of GOD himselfe What are the significations of Faith in the Scripture They are diuers and those diuerse significations make diuerse kindes and sorts of faith 1. It signifieth fidelitie trueth and constancie in the keeping of promises and couenants Rom. 3.3 And so it is vsed in the cōmon verse of Sophocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith dieth vnfaithfulnesse buddeth 2. It signifieth the Doctrine of faith or the Gospell which we do beleeue for the master of the Sentences in his third booke and 23. distinction learnedly saith That faith sometime is that wherwithall wee beleeue and sometimes that that wee doe beleeue Gal. 1.22 Hee which persecuted vs in times past now preacheth the faith which before he destroyed Tit. 1.13 Rebuke them sharply that they may be found in faith 3. The profession of religion whether it be true that is to say the zeale of religion Rom. 1.8 Your faith is published throughout the whole world that is to say your profession of the Christian faith is commended or whether it be onely a fained and outward profession Iam. 2.24 A man is iustified by workes and not by faith only And this faith is called a dead faith vneffectuall and hypocriticall a Math. 17 20. b Mat. 14 3● 4. It signifieth the bare knowledge of the benefit of Christ and the perswasion of the whole word of god as in the same place of Iam. 2.24 And so the Diuels beleeue and tremble Iames. 2.19 This is called an Historicall faith common both to the godly and the vngodly and therefore groweth onely from the light of nature from arguments which mans reason is able to comprehend without any peculier enlightning of the holy spirit 5. It signifieth a knowledge assent and perswasion of the grace of God but yet brickle and vnconstant as not taking roote in Christ as it is taught in the parable of the seed Luk. 8.13 But it is as a tree which being not

trouble the church or else by the multitude power and authority of the aduersaries of our doctrine and by the flourishing estate of the wicked and the prosperous successe of all thinges whereupon the prophet saith my feete were almost mooued because I burned with zeale as concerning the wicked beholding the prosperity of the vngodly Psal 73.2 VVhat remedy haue the weake against this Scandall If we call to minde the condition of the auncient Church and kingdome of Christ if we meditate vpon the heauenly doctrine and marke the ruine of the wicked and the blessed end of the godly this the Prophet teacheth vs in that same Psal v. 16. I mused saith he that I might vnderstand this but it was hard for me vntil I came into the sanctuarie of God considered their latter ende So Iob contemning the prosperity of wicked men in the middest of his afflictions burst forth into this speach Iob. 19.25 I know that my redeemer liueth and that I shall rise againe at the last day What is that offence taken which comes from the Diuell When men doe wretchedly abuse the faultes and sinnes of the saintes to encourage them to sinne as C ham the drunkenesse of his Father a Gen. 9.2 orhers the incest of Lot b Gen. 19.30 31. Dauids adulterie and murder c 2 Sam. 12 2.3 15 the periury of Peter d Math 26.72.74 Zacheus his extortion e Luk. 13.8 such like that they may without shame giue themselues to all kinde of wickednesse And it is well called Diabolicall of the quality and not of the subiect because it is vsed maliciously to the disgrace of the Fathers and the reproaching of God and therefore ought aboue all the rest to be taken heed of What is the third kinde of offence You may call it a mixt kinde of offence that is partly giuen partly taken to witt when a man doth vse his christian liberty vnseasonably or else when a man dallieth with the enimies of the truth yet this kinde of offence seemeth to be more like to that which is giuen then that which is taken For the auoiding wherof this rule is to be obserued we must doe nothing without faith and against charity Therefore Paul 1. Cor. 6.12 And. 10.23 saith All thinges are lawfull for me but all things are not expedient And the saying of Clement they which doe whatsoeuer is lawfull for them doe quickly come to doe that which is not lawfull VVhat is the end of offences The purpose of Satan who stirs vp scandalls is to draw men from the truth to stablish errors to corrupt good manners to waste the Church to increase his kingdome to hinder the glory of God to harden and to destroy men But the purpose of god who decreeth them is to proue his owne to manifest the reprobates that there might be made a manifest difference betweene the true worshippers of God and hypocrites a 1 Cor. 11.9 VVhat is the vse of this doctrine That our mindes being confirmed by the word of god against offences and our affections brought into order according to the direction of the law of god we might be sincere and without offence vnto the day of Christ full of the fruites of righteousnesse which are to the glory and praise of god thorow Christ Iesus VVhat thinges are contrarie to an offence giuen Honest examples speaches and deeds which inuite others to imitate them according to the commandemente Math. 5.16 let your light so shine before men that they seeing your good workes may glorify your father which is in heauen The fiue and thirtieth common place Of Prayer What meane you by the word Prayer NOT after the manner of Rhetoricians an order of speech throughly laboured by art which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but according to diuinitie a holy speech or talke with God not so much of the mouth as of the heart which also in other termes we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call vpon to request which is properly spoken of him who being in danger desireth the helpe of God with a crying out Hereupon by a Synecdoche it is taken for the whole worship of God b Acts 2 21. 1 Cor 1 2 2 tim 2 22 also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer or intreating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suplication The Scripture also Allegorically or Metaphorically calleth it the calues fruit of the lips a sacrifice of praise incense and a sweet smel c Ose 14 3 Psal 116.17 141.2 Heb 13 15 Malach 1.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat is Prayer The Greecians doe thus define it Damasc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Prayer is an ascending of the minde towards God and a request of things conuenient of him By a translation taken from burnt offerings vnto prayers Act. 10.4 Thy prayers and thy almes b Acts 2 21. 1 Cor 1 2 2 tim 2 22 are come vp into remembrance before God Or prayer is a holy meditation of things pertaining to the glorie of God and our safetie and an earnest wishing and desiring of the same proceeding from a filiall or sunnelike trust in God to the which for the most part thankesgiuing is wont to be added of holy men for benefits receiued from God Or it is an ardent affection mounting vp to God whereby we doe both aske and expect from God alone for Christs sake gifts spirituall and corporall according to his commaundement and promises and also do giue him thanks for gifts receiued Or it is an ardent earnest laying open of our hart before God wherby from faith in Christ we do either request or intreat for any thing or do giue thanks for benefits receiued whether this be done with words or without words as with grones fighs alone Wherby it is gathered that the ten commandements the Angels salutation the rehearsing of the Creed are no praiers because in these nothing is asked of God Though simple people vse those as prayers Of how many sorts is prayer Twofold in regard of circumstances Publicke or Solemn which is made in a publicke Ecclesiastical assemblie for the most part is wont to be vocal it is the 2 part of the ministery a 1 King 8.41 Esr 7 23 3.1 And Priuate which euery one do vse priuatly either at home or abroad in secret corners of the hart as Christ praieth in the mountain b Marke 6.46 Acts. 10.9 Peter in the vpper part of the house Izack in the field Daniel in the den Paul at the shore How many are the parts or kinds of prayer vel precamur vel deprecamur aliquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul 1. Ti. 2.1 doth reckō vp 4 which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a deprecation whereby we desire the turning away of some euil which eyther troubleth vs alreadie or hangeth ouer our heads of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to aske to pray as Luk.

c 2. Thess 2 8 Revel 20.10 whome the Lord at that time chiefly will destroy with the spirit of his mouth that is by the preaching of the Gospel and after vtterly abolish in his glorious comming that is when he shall returne in glorie vnto iudgement which the Epithite glorious comming sheweth 4. The vnreasonable creatures also the heauen and earth and whatsoeuer is contained in them shall be iudged in their manner For 2. Pet. 3.7.10.11.12 The heauens and earth are reserued vnto fire against the day of condemnation and of the destruction of vngodly men and the heauens shall passe away with a noyse that is from mutabilitie to immutabilitie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruption and the Elements shal melt with heate and be dissolued and the earth with the workes that are therein shall be burnt vp but not as touching the Essence as if this most goodly frame of the world were to be brought to nothing for then where should Christ execute his iudgement but that it is to be restored to a better more excellent forme as touching the corruptible qualities all those things being taken away which are vnperfect and transitorie certaine filthinesse dregs of mortality being put away purged by fire as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing the vertue of cleansing as gold in the fornace as it is saide 1. Cor. 7.31 The fashion of the word goeth away not the propertie And Rom. 8.22 We knovv that the vvhole vvorld groneth vvith vs also and trauaileth in paine together vnder hope that it also shall be deliuered from the bondage of corruption into the glorious libertie of the sons of God So Act. 1.21 a restauration of all things is promised So Ps 102.72.28 The heauens shal perish and they shal all waxe old as a garment as a garment shalt thou fold them and they shal be changed namely to the better And Reuel 21 1. I saw a new heauen So Isaiah 65 17. and 66.22 New heauen and a new earth that is renewed are promised Therfore Peter addeth verse 13 We looke for new heauēs a new earth according to his promise wherin dwelleth righteousnesse but it is not reuealed in the Scriptures what manner of restauration this shall bee For vvhat things shall iudgement be giuen For the faith and vnbeleefe of euery one according to the effects of either a Math. 12.36.37 for euery idle word how much more for grieuous sin shall there an account bee giuen in the day of iudgement euen of them that doe not embrace the satisfaction of Christ Rom. 2.16 The Lord will iudge the secrets of men And chap. 14.12 Euerie one shall giue an account for himselfe vnto God 2. Cor. 5.13 Euerie ones worke shall be manifest for the day will declare it and the fire will trie euerie mans worke what it is although this day may be better vnderstood of the light of truth driuing away the darknesse of ignorance and shining in our mindes as fire And 2. Cor. 5.10 All must be made manifest that euerie one may receiue according to what he hath done be it good or euill The like Reue. 20.12 Whereupon saith Augustine In what facts euery man shall be found when he departeth from his bodie in the same shall he be iudged VVhat shall the forme of this iudgement be It cannot be declared but yet the Scripture shadoweth it vnder the figure of a most iust and royall iudgement a Math. ●4 30.31 25.31 50. follow Math 13 26 1 Thess ● 4 And it doth consist in preparation sentence and execution of the sentence giuen The preparation shall be on this wise 1 As a theefe commeth in the night so shall Christ on a sodaine come visibly from heauen from whence we are bidden to looke for him in his maiestie that is in diuine power in heauenly brightnsse in glorification of bodie in authoritie to iudge and in the guard or company of all his Angels and armed with flaming fire b 2 Thes 1.8 Psal 50.3 A fire shall goe before him he shall not then come alone humble despised neither vnto affliction as in the first comming c Math. 11.29 Isa 53.5 2 He shall sit on the throne of the glorious maiestie d Math 19.28 but what the throne may be no man must enquire yet for certaine it shall appeare corporally and visibly in the clouds of heauen apparent to the eyes of all men Act. 1.11 and Reue. 1.7 Behold he commeth with clouds and euerie eye shall see him yea euen they which pierced him thorow 3 He shall gather together by the ministerie of the Angels all nations before him so that not any how wicked and mightie soeuer can withdraw himselfe or be absent escape flie from or resist thar appearance 4 He shall separate them one from another as a shepheard doth seuer the sheepe from the goats and he vvill set the sheepe that is those who haue heard his voice and haue embraced his sheep like innocencie on his right hand but the goates that is those who despising their shepheard haue followed their owne wantonnesse and lust like goates on his lest 5 He shall giue a double definitiue sentence and that in order The first shall be most earnestly wished for of all the Elects for the King shall say to them that shall be on his right hand with a singuler affection of fauour and loue commending and setting forth the grace God and his free adoption his Election from the beginning and blessing in Christ not their merits Come ye blessed of my father and possesse for your inheritance the kingdome prepared for you since the foundations of the world were laid Whereunto he will adde a reason of the cause taken from the fruits of faith declaring the cause that is from the works of mercie performed vnto him in his members For I was an hungrie and ye gaue me to eate c. The second shall be most fearefull For turning vnto them that shal be on his left hand he will say vnto them depart from me ye cursed into hell fire which is prepared for the diuell and his Angels Whereunto in like sort he will adde the reason of the cause for I was an hungrie and ye gaue me not to eate c. 6 The execution of the sentence shall presently follow the sentence For the reprobates being expulsed by the Angels from the Lords presence shall will they nill they be compelled by his glorious strength to goe into eternall torment a 2. Thess 1.8 9 but the godly shall be taken into the ayre to meete the Lord that they may enioy eternall life and blessed immortalitie with Christ b 1. Thess 4 17 After what law will Christ giue sentence Although the godly shall be freed also from the word of the law in as much as Christ hath fulfilled it for them and by the same law which appointeth euerie sinner to eternall punishments shall the wicked be condemned yet

the last iudgement shall not so much be squared by the word of the Law as of the Gospell which the Apostles haue preached according to that Ioh. 3.36 He that beleeueth in the sonne hath euerlasting life and he that beleeueth not the sonne shall not see life but the wrath of God abideth him And chap. 12.48 The word that I haue spoken it shall iudge him in the last day And Rom. 2.16 The Lord shall iudge the secrets of men according to my Gospel by Iesus Christ For the sentence in that generall iudgement shall be nothing else but a manifesting or declaring or the sentence now before vttered in this life by the ministerie of the word as concerning the iustification and condemnation of all VVhat are the noats or properties and Epithites of the last iudgment The Apostle Rom. 2.5 reckoneth vp three 1. for he calleth it the day of wrath that is of vengeance because vengeance shall be taken on all who in this life haue not beleeued the Gospell So Sophoniah 1.15 That day shall be a day of wrath a day of trouble and heauinesse a day of destruction and desolation a day of obscuritie and darknesse a day of clouds and blacknes so called indeed in respect of the wicked which day shall be a day of reioycing to the godly 2 The day of Reuelation because heere things are hid but there the thoughts words deeds of all the reprobates how secret soeuer shall by the diuine and omnipotent power of the Iudge be laid open Reuel 20.12 And I saw the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things vvhich vvere vvritten in the bookes according to their vvorkes But of the Elect the Lord speaketh Ier. 31.33 and Heb. 10.17 Their sinnes and iniquities will I remember no more 3 Hee calleth it a day of iust and vpright iudgement least any should think saith Chrysostome that the iudgement of God shoud proceed from an angry mind and that none might thinke that the Iudge will take vengeance otherwise then iustice doth sway the iudgement It is called also by way of excellency The day of the Lord and of Christ wherein he shall come with his glorie and maiestie a ●uk 17.34 1 Cor 5 5 Philip 1.6 And day of iudgement b Mat. 10 15 12 36. And the last day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the vttermost last day c Ioh. 6.39.40 by a significatiō taken from time because those which fall out at the last are most strange vnto vs VVhat are the forewarnings of the iudgement to come e Deut 27.26 Gal. 3.15 1 The sentence of death pronounced against transgressors before the fall of our first parents d Gen 2 17 2 The same sentence repeated in the lawe by the voyce of God 3 The hand-writing of God in the consciences of men their consciences bearing witnesse vnto them and their thoughts mutually accusing and excusing themselues in the day wherein the Lord shall iudge the secrets of men Rom. 2.15.16 4 The examples of God seuerity such as was the deluge in which the whole world perished Noe and his family excepted f Gen. 7. ●1 The burning of Sodom out of which iust Lot was saued g Gen 19.24 25 The destruction of the Citie of Ierusalem the basenesse and ouerthrow of the Iewish ciuill gouernment 5 Calamities both publike and priuate to be short the death also of the bodie are the beginning resemblances of the iudgement to come VVhat are the signes and tokens thereof They are manifold some going before others ioyned nigh therunto and of precedent signes some are happened long since which are farre distant from the end as 1. The publishing of the Gospell in all the habitable earth or amongst all nations h Math. 24 14 2 That securitie and gluttonie long agoe waxing strong as it was in the daies of Noah which were before the Deluge a Moth 24 37.38 3 Apostacie from wholesome doctrine wherof 1. Tim. 4.1 The spirit speaketh euidently that in the later times some shall depart from the faith and shall giue heed vnto spirits of errour 4 Generall corruption of manners b 2. Tim 3 1.2.3 5 The reuealing and comming of Antichrist 2. Thes 2.3 The day of Christ shall not come except the man of sinne be disclosed and 1. Iohn 2.18 Little children it is the last time and as ye haue heard that Antichrist shall come euen now are there many Antichrists whereby we know that it is the last time 6 Persecution and betraying of the Godly for the name of Christ 7 Pulicke offences d math 24 10 8 False Christes and many false Prophets saying I am Christ that is vsurping the name of Christ or faining that they are sent of Christ c math 24.9 Luk 21 1. that they are that which Christ is and shewing signes and miracles to seduce the verie elect if it were possible e luk 21.8 Math. 24 11 9 Neglect of charitie vers 12. and want of faith Others going next before which notwithstanding the ende shall not presently ensue and that in heauen Mark 13.3 The sunnne shall be darkened that is there shall be Eclipses of the sunne often The moone shall not giue her wonted light The starres shall fall from heauen that is seeme to fall The powers of heauen shall be shaken for these things are to be vnderstood properly not in a borrowed sense 2 In the earth great Earthquakes troubles and tumults For Nation shall rise vp against Nation and Kingdome against Kingdome Luke 21 9.10 Nor shall there be any place free from warres there shall be hunger and pestilence and fearefull things and people shall be in anguish and at their wits end with desperation f Mark 13 7.8 and in the Sea there shall be fearefull noises and tumults or inundations of the Sea and waters g Luk 21.25 4 In the ayre fearefull and terrible tempests In a word the heauen and earth and euen all the Elements shall in a sort resemble the countenance of an angrie Iudge that sinners being admonished may repent vnlesse they desire sodainely to perish 5 Vnto these is also added the conuersion or gathering together of Israell that is of the whole Nation in generall vnto the Church of Christ after that the fulnesse of the Gentiles shall come in Isay 29.20 Rom. 11 25.26 which neuerthelesse after what sort and when it shal be is not knowne The signes adioyning thereunto are wailing sorrowing of all the kinreds of the earth and the signe of the sonne of man which shall be seen in the heauen when the Lord commeth in the clouds a Math. 24.30 which some interpret to be the figure of the Crosse others great glorie and maiestie which shall testifie that Christ is at hand When shall the iudgement be This is

importunately askt saith Augustine seeing the Lord saith Math. 24.26 But of that day and houre knoweth no man no not the Angels of heauen but my father onely and Marke addeth 13.32 nor the Sonne And Act. 1.7 It is not for you to know the times or seasons and points of times which the father hath put in his owne power And it is said that the Lords comming shal be vnlooked for like the comming of a theef in the night b Math. 24 44 1 Thess 5 2 2 Pet. 3.7 But although rhat hower is vncertaine that it cannot nor ought to be searched after by vs yet haue we proofe sufficiēt that Christs day cannot be farre off by the former signes wherby we daily see many such like things so fall out by the impietie and corruption of manners which is now come to a full height c 1 Pet. 3.7 Iam. 5.8 In like sort as the buds and blossomes of trees signifie sommer to be nigh at hand d Math. 24.32 And when the corne waxeth yealow the husbandman gathereth that haruest is not farr off they are as so many criers by whose voice men are cited to appeare at the tribunall seate of Christ albeit they can know nothing of the verie yeare moneth day hower or moment because it is not reuealed in the Scriptures For as the last age of man saith Augustine that is his olde age cannot be defined in a certaine number of yeares as the rest of mans ages may as his childhood his youth his flower and vigour of age So the worlds last age cannot be determined in a certaintie of years And as we doe not call saith Chrysostome Homil. 33. in Ioh the verie last day in the yeare the end of the yeare but the last moneth as well also being the space of thirtie daies so if we call the end of so many yeare although 400. yeares and more we shall not mistake Seeing 1. Pet 4.7 it is expresly said the end of all things is at hand and Iames. 5.8 The comming of the Lord draweth neere doth not Paule make a proposition contradictorie vnto these when 2. Thess 2.3 he denieth the Lords day to be at hand No because neither are the selfesame things spoken of by them nor in the same respect and same time Paule denieth that the Lords day is nigh at hand in his age and that while he liueth against false Prophets who prefixed a certaine time not farre off then but he denieth not that the comming of the Lord draweth on or that those were the last times in respect of former ages and of the time of the Messias exhibited in that there shall not any other time follow nor shall this haue so long a continuance as was from the beginning of the world vntill the comming of Christ Last of all that day is at hand in respect of God with whom a thousand yeares are but as one day Psal 90.4 and 2. Pet. 3.8 How is the sonne Marke 13.32 said not to know of the day of iudgement Not that he knoweth it not to himselfe saith Augustine but that he knoweth it not to vs that is he maketh vs not know that is he sheweth it not vnto vs for whom it is not expedient to know it or as concerning his humane nature which in an ordinary and naturall condition knoweth nothing of this thing but what is shewed vnto it by the diuine nature or as touching the state of humilitie and in as much as being setled therein he accustomed to attribute works most commonly to the father as he saith Iohn 5.30 and 7.16 that he cannot doe any thing of himselfe and that his doctrine is not his but the fathers Why hath God hidden that last day Because he will haue vs looke for him euery day and hower to watch least that day come vpō vs sodainly we being vnprepared and to bridle our curiosity in prying into the secrets of God Why doth the Lord deferre the last iudgment That the number of the elect may be fulfilled whom god hath foreknowne from the beginning determined to call and that those who yet remaine vncalled might be called through the gospell might be gathered to the rest that haue beene already called from the beginning of the world and are at rest partly in the heauens and partly in the earth a 2. Pet. 3.9 Reue 6.11 2 That he might proue our hope patience our calling on him for help and our faith that he might stirre vs vp to repentance 3 That he might make the wicked more and more excuseles who despise the long suffering and lenity of God and the space freely graunted them to repent Rom. 2.4 5 2 Pet. 3.8.9 Which shal be the place of the iudgment to come The Iewes appoint the valley of Iosaphat which was situate nigh to Ierusalem at the east gate of the temple and was so called of a famous victorie graunted to King Iosaphat against the Ammonites Moabites b 2 Cron. 20 26. out of Ioel. 3.2 I will gather all nations wil bring thē downe into the valley of Iehosaphat for there will I sit saith the Lord to iudge all the heathen round about But they affirme this rashly for as God would haue the time knowne to himselfe onely so will he prouide himselfe a placc also fit to iudg this companie What is the end of the last iudgment 1 In respect of mē that euery one m●y receiue the things which are done in his bodie according to that he hath done in this world whether it be good or euil a 2. Cor. 5.10 2 But in regard of God that he may giue a finall perpetuall ●ētēce on all mākind that his glory may appere be declared ●nto al eternity for the iustice which he shal obserue in iudgmēt 3 The fulfilling of Christs office for then will Christ deliuer his ●ingdome to god the father that is Sathan all the wicked being ●●ed put to flight at once death it selfe destroied the elect ●ecōciled he will deliuer thē to his father to be crouned with eter●al glory thē both his ciuil ecclesiastical gouernmēt also ceasing he shall appere to haue most absolutely discharged the office he receiued of his father b 1. Cor. 15.24 yet so as he may reigne with the father for euer and the father may also triumph in his sonne being conquerour 4 The freeing of the creature from the bondage of corruption c Rom. 8.20 VVhat is the vse of this doctrine 1 It serueth for instruction for it putteth vs in minde of a perpetuall Repentance and stirreth vs to prayer watchfulnesse piety iustice and to embrace sobrietie d Luk. 21.24 Tit 2.12.13 2 Pet 3.11.12 2 It comforteth the godly for that they beleeue that the troubles of this world shall haue an end and that Christ shall come againe to vanquish and take vengeance on his our enemies and to deliuer vs out of

visible heauens c Heb. 7.262 or that third heauen into which Paule was rapt which by Interpretation he calleth Paradise 2. Cor. 12.2.4 But after the Iudgement restoring of all things eternall life or the seate and place of the blessed shall bee not onely in the heauens but in the earth also For wee looke for new heauens and a new earth according to his promise wherein dwelleth righteousnesse that is which are the mansion place of the righteous Isa 65.16 2. Pet. 3.13 Reuel 21.1 What is the end of eternall life 1. That God may make good in very deede and fact his grace toward the elect 2. That the godly may enioy the fruite of Christs death and passion 3. That they may receiue rewardes meete for their labours d Tim 4.2 4. That they may acknowledge Gods bottomelesse mercie That they may see him for euer which is the end of all their desires and that they may praise him continually without tediousnesse VVhat are the effectes of eternall life 1. Our being like vnto the Angels that is not as touching the substance but as concerning the proper conditions of this life a Math. 22 30 2. Our participation of the dignitie of the man Christ for thē hee will make vs verily Kings Priests and Prophets with himselfe b rev 1 6 but with this condition that himselfe be vnspeakeablie aboue all in dignitie What is the vse of the Doctrine of life eternall 1. It is a comfort in calamities and iniuries whereunto we are subiect in this life 2 It mitigateth the sorrow which we take for them that are dead 3 It lesseneth the feare of death when wee beleeue that a better life shall follow after this death and when we thinke vpon that saying Reuel 14.13 Blessed are they that dye in the Lord. 4 It maketh vs earnest and cheerefull to performe our duetie to God and charitie to our neighbors with whome we shall haue a perpetuall conuersation hereafter in heauen What are the Opinions disagreeing thereunto 1 The absurd opinions of Democritus Epicurus Plinie Galene and others who iest at the question of eternall life and think that all parts perish with the bodie 2 The curious questions and determinations of the Papists concerning the degrees of the Saints in eternall life as of a thirtieth folde pofite to maried folke that liue chastly to them that keepe themselues widowes sixtiefold and to Virgins a hundreth folde to be recompensed And of them also who before the time desire to know what is done in heauen and take no care which way to goe to heauen 4 The opinions of some Fathers as Irenaus Tertullian and others who did not thinke that the soules of the godly went vnto heauen vntill after the resurrection but were in a temporary store-house receptacle or Region though not in an heauenly one yet in an higher then hell where they might haue a refreshing euen vntill the resurrection The errour of Pope Iohn the twentieth who thought that foules did not see God face to face vntill the last day of resurrection 6 Especially eternall death doth directly thwart eternall life and so likewise doth lamentation feare crying out mourning colde wearinesse sleepe sicknesse death hunger thirst pouertie the snares and temptations of Sathan torment feare of hell c. The fortieth common place Of eternall Death From whence is death deriued MAny take it in a good sense to be deriued from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken vpward vnto God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider diligently those things which are aboue because it brings vs back againe to God It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an entrance into eternall life In Latine Death seemeth to bee deriued from tarrying because death tarrieth or stayeth for vs and it commeth stealing on vs with a still foote or because it esteemeth the condition of none How manifold is death Fourefolde 1. A corporall death which is also called temporarie and it is either naturall or accidentall and it is either violent or a voluntarie separation of the soule from the bodie common both to the good and bad inflicted on all through the malice of Sathan by the iust iudgement of God for the sinne of Adam a Gen. 2 17 Ioh. 8.44 Ro 5.12.17 6.23 1 Co. 15.21 Heb 9.27 and it is called by Iohn the first death in respect of the wicked Reu. 20 14. And surely the godly doe not escape it likewise albeit their sinnes be forgiuen them 1. That thereby they might learne to hate sinne 2. That they might acknowledge the seueritie of Gods anger for sinne 3. That they might lay away the remnants of sinne togither with the miseries that cleaue vnto them by reason of sinne 4. That they might try the power of God in raising the deade and so their death and infirmitie might serue for their owne good and for Gods glorie And for that respect should it be desired of them after the example of Paule I desire to be dissolued Phil. 1.23 Not for that they are wearie of life or for their ownselues because this desire is contrarie to naturall reason but for another end namely because it is a deliuerance from sinne wholy as also from the miseries of this life and a passage vnto the bright presence of God a returning and remoouing from banishment not vnto a ruinous but vnto a new and most delectable dwelling a 2. Co. 5. ●0 Because it is an aduantage b Phil. 1.12 a passage to the father c Ioh. 5.24 13 1. and therefore not to be feared because Christ hath ouercome it d Ose 13 14 and it is such vnto vs as he hath made it e He. 2 4.3 and the verie hower thereof is appointed vnto euery one by God but it should bee desired by the desire of faith yet so that we continue in this earthly house as long as it shall seeme good to the Lord for the godly do rather wish to liue vnto the glorie of Christ then for their own benefite 2 A spirituall death and it is either of beleeuers or vnbeleeuers and that of the beleeuers is threefolde 1. Of sinne as concerning the strength that is the force or life of sinne which is called mortification Rom. 6.2.8 Wee are deade vnto sinne in the datiue case how shall wee liue yet therein 2. Of the Law but in part as farre as the Law is the power of sinne 1. Because it accounteth them which are in Christ guiltie no more 2. Neither doth it prouoke men to sinne Rom. 7.4 Yee are deade to the Law by the bodie of Christ And Gal. 2 16 19. I am dead to the law that I may liue vnto God for Christ maketh vs dead to the Lawe because by iustifying vs hee taketh away those terrours of conscience which the Lawe doth cast into vs and by sanctifying vs hee maketh

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

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

same as a Diuine seale vnto the beleeuers b Act. 2.38 Secondly it is a document of mortification and renewing of our nature which Christ witnesseth that he both doth and will effect in vs by his spirit which though it be imperfect in this life yet it effecteth so much that though sin dwell yet it raigneth not in vs but rather is daily mortified more and more by the grace of the same spirit c Eph. 5 26 Tit. 3.5 Rom. 7.10 The inner man is renewed daily 2. Cor. 4.16 Thirdly it is the badge of our vnion and societie with Christ that we may knowe that we are conioyned vnto him as members to the head and therefore that we are now made pertakers of his goods and shall at the length be made partakers of himselfe together with his inheritance 1. Cor. 12.13 Wee are baptized into one bodie and hereof Paul proueth that we are the sonnes of God because we haue put on Christ in Baptisme d Gal. 3.26 that is because that we are conioyned vnto Christ the sonne of God by the Testimonie of baptisme Forthly it is an instrument whereby the plentifull effusion of the holy spirit vpon vs is communicated with his gifts of faith hope and charite and other vertues Tit. 3.6 by the Bath and renewing of the holy spirit which hee hath powred vpon vs plentifully as Augustine saith wee are made by Baptisme the members of Christ and of his fulnesse we haue all receiued Iohn 1.16 Fiftly it admonisheth vs sith wee shall become like vnto the Image of the sonne of God who is our head both in bearing the Crosse in his death and buriall as also in his setting of vs free his resurrection and glorie to come a Rom. 8.29 Sixtly it stirreth vs vp to innocencie to charity towards the saints to perpetuall mortifying of our selues and repentance and to frame our liues to Gods glorie b Rom. 6.4 Seauenthly it serueth as a full perswasion and confirmation of our faith likewise a consolation in tentations and tryals for that it is a Testimonie that God is wel pleasedl with vs in his son into whom wee are ingrafted by baptisme whose merits and benefits doe all belong vnto vs in whom wee are adopted to be the sonnes of God and that the father will gouerne vs by his spirit deliuer vs from eternall death and giue vs eternall life in the end Are all these benefits receiued by baptisme equally by all those which receiue the same No for they are not alike for the ingrafting into Christ and the benefits which follow it are not bestowed vpon the reprobate although they be offered them when they are baptised For God calleth and iustifieth regenerateth and glorifieth effectually them whom he hath elected predestinated to these things Rom. 8.3 but the elect aswell Infants as they of yeares are equally incorporated into Christ either in or before baptisme and are endewed with the imputation of his righteousnesse forgiuenes of sinnes and the right of eternall life for they are all alike the sonnes of GOD but regeneration is not wrought alike in all nor are the gifts of the spirit Faith Hope and Charitie giuen alike vnto all or receiued alike of all but according to the pleasure of God as the parable of the Talents teacheth c Mat. 25 15 and Ephes 4 7. To euery one is giuen grace according to the measure of the gifts of Christ we doe see that the effectes of Regeneration are more and greater in some and in other some fewer and lesser What is the other end of Baptisme That it may serue for our confession before men and is as it were a millitarie signe or note whereby we professe openly before men and Angels that we are incorporated into the visible Church of God to serue therein vnder Christ namely whilest wee doe protest that we doe consent with all Christians in one the same worship of the true God the Father sonne and holy Ghost and in one and the same religion and that wee are strangers from all the sectes of the Gentiles which do not truely worshippe God as he hath manifested in his word which confession of ours belongeth vnto Gods glorie What is the effect of Baptisme The sealing of the wholsome gifts of Christ and of our righteousnesse before God and the stipulation of a good conscience with God on Gods part whilest hee offereth and promiseth free saluation through Christ and the conscience on the other side answering and receiuing through faith that promised grace whence ariseth tranquillitie of conscience before God in him whom hee accounteth reconciled vnto himselfe through the resurrection of Iesus Christ 1 Pet. 3.21 And lastly a sure hope of being receiued into the kingdome of heauen Doth sinne remaine or is it all washed away in Baptisme It remaineth in Act by reson of the state of nature if wee respect the disease or roote of sinne and the matter it selfe but it is taken away by reason of the state of the person as touching the gilt or forme which is not imputed vnto the faithfull for their is now no condemnation to them which are in Christ Iesu Rom. 8.1 that is all sinnes both originall and actuall are pardoned in baptisme b Ezech. 36 75 Zach. 13.1 Marc. 1 4 1 Cor. 6.11 Heb. 10.2 Rom. 11.1 Gloss ad Rō 6 Whence Ambrose saith The grace of God forgiueth all things freely in Baptisme yea concupiscence is taken away not that it should cease to be but that it should cease to hurt Secondly it is daily more and more mortified Non vt non sit sed vt non obsit till at length it bee vtterly extinguished and taken away in death They are therefore deceiued which thinke that wee are by baptisme restored in this life vnto the same righteousnesse puritie of nature which Adam had before his fall For sinne is left to continue and dwell in him still who hath yet obtained the remission of all his sins by baptisme d Rom. 7 17 18 Yet not to reigne but that he that is borne againe might afflict it as an Enemie ouercome and bound And as we read of Adonibezeck e Iudg. 1 6 ouercome by the Israelites he must cut off the hands and the feete of sin so mortifie it till it be quite dead Furthermore the punishment of hell is taken away together with the afflictions of this life though they abide awhile for our exercise and our greater glorie that sinne dwelling in vs may bee mortified and our faith and pietie exercised and encreased as it is said Iud. 3.1 These are the Nations which the Lord hath reserued that he might instruct Israell by them and that the members might not be vnlike their head whereunto they are incorporated Rom. 8.17 for we suffer with him that we may be together glorified with him VVhat is the right and lawfull vse of Baptisme If we referre it to those ends

spiritually fed with my bodie giuen for you and my bloud shed for you and are nourished by it to life eternall Why had the Lord rather vse this phrase This is my bodie and this is my bloud then to say this signifieth my bodie and my bloud Because the word of signifying worthily seemed vnto him somewhat light and he would more expresly declare that those signes are not propounded that they may bee considered as they are in themselues but that it behoueth the receiuers so to behold and spiritually to apprehend with the eyes of a faithfull minde those things only in those signes which are represented by them as if that breade and that wine were not the signes of those things but those things themselues which they doe signifie Whether if the bodie of Christ bee denyed to bee in the bread of the Supper therefore Christ himselfe is said to bee altogether absent from his Supper No yet so that whole Christ is present but not the whole for Christ man is truely present 1. By the grace and operation of his spirit Where two or three are gathered together in his name Mat. 18.20 2. And by his power and maiestie a Math. 28.20 Heb. 7.26 3. That he which being absent in bodie and made higher then the Heauens yet may be whole most present by his vertue wherby he doth spiritually communicate both himselfe and all his great things to vs truely by faith 4. And by the promise of the Gospell he doth lift vp the hearts of the faithfull to himselfe euen into heauen that there they may behold namely in the celestiall sanctuarie the sacrifice offered vpon the crosse so may feed vpon it by faith Finally Christ doth truely and fully without all doubt accompish that which he promised Is the bodie of the Lord truely and Substantially present in the Supper It is present not truely by conuersion of the whole substance that is both of the matter and forme of the bread and wine into the bodie and bloud of the Lord either by impanation or assumption of the bread or locall inclusion not as an infant in the cradle for neither is it present in outward signes by in existence or indistance nor in regard of the place where the bread is neither also is it present in the bodies of men or is put into the mouth for if you respect the place the bodie of Christ is in heauen circumscribed But in the minds of the faithfull and in regard of the faith of a man lawfully vsing the holy Supper of the Lord. For that is the strength of faith that it may ioyne together most streightly things neuer so much distant asunder Therefore a true and liuely presence of the bodie of Christ in the Supper and communion of him with the beleeuers in the ministerie of the Sacraments is not reiected but onely that manner of presence which is fained at the bread is denyed Are these propositions contradictorie Christ is corporally in heauen and Christ with his body and bloud is in the Supper Not a whit because this latter is nor rightly vn●erstood of the presence at the place of bread but of the communion with man which is sealed and exhibited by the rite of the Supper Is not the Supper of Christ made voide if the very flesh of Christ be determined to be so farre essentially absent from this action as the heauens are from the earth In no wise because the bodie it selfe and bloud of Christ are set forth in these mysteries not simply and so farre forth as they are things subsisting in themselues but to be cōsidered intellectually and are offered to the minde not to the bodie to faith not to the senses to be taken also in the mind by faith alone For truely like as those things which are heard are to be perceiued by the hearing those things which are seene by the sight so also those things which are vnderstoode by the vnderstanding so those things which are beleeued by faith neither are these things alike present to their obiects But the perceiuing of faith is a great deale more certain then all comprehension of the senses or of reason how faith can make a thing present Paule declareth Gal. 3.1 where hee saith that Christ was described in their sight and among them crucified Are earthly and celestiall gifts present after the same manner of presence Not after the same because there is no other presence of Christ in the seale of grace then in the word or promise of grace But the presence of Christ Iesus in the word adde also in baptisme yea in the whole ministerie is only spirituall not corporall or locall For as there is not made an inclusion of Christ in the voice of the minister outwardly sounding so neither in the Sacramental symbols or signes For Paul saith that Wee whiles we are strangers in the bodie are absent from the Lord and doe walke by faith and not by sight 2. Cor. 5.6.7 Neither that wee know Christ henceforth after the flesh but after the spirit vers 16. Also that Christ is aboue Col. 3.1 That Christ shall descend from heauen in the day of iudgement 1. Thess 4.16 And truely that he shall come not daily and euery moment and otherwise then he ascended that is to say inuisibly and vncircumscriptiuely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in that manner not otherwise wherein he was seene to ascend into heauen a Act. 1.11 Wherfore the presence of Christ also in the Supper is spirituall which you may call celestiall Diuine supernaturall but not corporall or natural Which therefore is the thing signified of the Lords Supper Christ himselfe offering himselfe with all his benefits spiritually to bee apprehended in our mindes by faith for in the Lords supper wee are made partakers not onely of the operation or of the benefits and gifts of Christ but of the substance of the liuing bodie of Christ What is vnderstood by naming of bodie and bloud in the Attribute of these propositions This is my bodie and This is my bloud Not a signe thereof which some fathers call a Sacramentall bodie that is to say Sacramentally vnderstood euen as when they say that the bodie of the Lord is seene touched brused with the teeth doth fall vpon the earth is created made consumed Also not the mystical body which is the Church a Eh. 5.32 Eph. 23 For so the faithfull should seeme to cate either the signes alone or the Church although we doe not deny this that the mysticall bodie is shadowed and moreouer established by the signes of bread an● wine b 1 Cor. 10 16 but Synecdochically the whole humanitie of Christ both altogether and in respect of parts the true and naturall bodie of Christ deliuered for vs crucified and buried The true bloud shed for vs and his true soule yea also the whole person of Christ For truely his humanitie without the Deitie of the word

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