They are shut from pardon who are shut from repentance so that they who so sinne neuer returne to God by true repentance Now they who are excluded from repentance are also necessarily excluded from remission of sinne Christ Mat. 12. calleth this kind of sinne The sin or blasphemy against the holy Ghost when he saith Wherefore I saie vnto you euerie sinne and blasphemie shall bee forgiuen vnto men They are shut from repentance who sinne against the holie Ghost Why it is called in special a sinne against the holie Ghost but the blasphemie against the holie Ghost shal not be forgiuen vnto men But it is not therefore called the sinne against the holie Ghost as if the holy Ghost might be offended by any man and not the father also the Son but because the reuealing of the heauēly truth is the work of the diuinity which is immediatly wrought by the holy ghost And therefore they who witting willing resist this are blasphemous indeede against al the persons of the Godhead but in a more singular and special maner against the holy ghost that is against his proper immediate operatiō working in their minds That this kind of sin is signified by this name it hereby appeareth for that none can after a peculiar maner sin against the holy ghost but they on whom he hath bestowed a peculiar proper benefit that is a benefit immediatly giuē by himself appertaining to his sanctifieng or office which he exerciseth in the Church which is the very light of truth kindled in their minds The same appeareth by the speech of Christ Marke 3. plainly declareth whē he saith For they said he had an vncleane spirite that Christ did attribute this sinne vnto them who being conuicted as cōcerning the doctrin of Christ and his diuine works yet notwithstanding did against their conscience ascribe these thinges to the diuel The same is shewed by other places where this sin is described As Heb. 6. For it is impossible that they which were once lightned and haue tasted of the heauenlie gift and were made partakers of the holie Ghost c. if they fall awaie should be renued againe by repentaunce And 2. Pet. 2. If they after they haue escaped the filthinesse of the woorlde thorough the knowledge of the Lorde and of the Sauiour Iesus Christ are yet tangled againe therein ouercome the latter end is worse with them than the beginning Who sinne against the holie Ghost Out of which sayings first we vnderstand that not al the reprobate who perish not obtaining remission of their sinnes doe sinne against the holie Ghost but that this sinne falleth only on them who are lightned by the holy Ghost with certaine knowledge of the truth that which hapneth not to al the reprobate although so much neuerthelesse is reuealed to al of them concerning God as may suffice for the iust condemning of them and their posterity For the holy ghost is not giuen but to them who are endued with the knowledge of the heauenly doctrine as it is said Iohn 14. whom the world cannot receiue because it seeth him not neither knoweth him Likewise Luk. 12. The seruaunt that knoweth the wil of his master Wherefore some perish vnto whom the holy Ghost hath not giuen this light of truth and therefore they doe not commit this peculiar sinne against the holy Ghost If it be obiected The difference between other sinnes not pardoned and this sin against the holie Ghost That euerie vnpardonable sinne is a sinne against the holie ghost because Christ saith that the sinne against the holie ghost is vnpardonable But final perseuerance in whatsoeuer sinne without repentance is remitted to no man And therefore it is a sinne against the holie ghost and by a consequent all that perish sinne against the holie ghost The ambiguity of vnpardonable sinne maketh four termes in this Syllogisme For in the Maior it signifieth that kind of sinne which is neuer remitted to any because whosoeuer commit it whether at the end or before the end of their life they perseuere in it euen to the end without repentance But in the Minor it signifieth not a certaine kind of sinne but al their sinnes who repent not which indeede are not remitted to them because they perseuere in them to the end without repentance and they are vnpardonable not before the end but in the very end of their life yet are they remitted to others who perseuere not in them but repent For perseuerance in sinnes is nothing else than the sinnes themselues which are continued vnto the end therfore this is the meaning of the Minor Sinnes in which men perseuere without repentaunce vnto the end are not pardoned them who perseuere in them But now all men doe not perseuere in them as they perseuere in the sin against the holy Ghost euen whosoeuer once fal into it And christ in this speech sheweth not for what sins men are punished with euerlasting death For it is certaine that it befalleth for all sins of which men repent not but he sheweth what sins are such as whosoeuer doe commit them they do neuer repent This he affirmeth of no kind of sin but only of blasphemy against the holy Ghost Secondly out of the testimony alleadged we gather that the sinne against the holy Ghost is not euery Raigning-sinne The peculiar nature of the sin against the holy Ghost making it differ from al other Raigning sinne whether committed against our conscience or against the knowen truth but a sinne against the whole first table of the Law and not one onely part of it but a defection from al religion or godlinesse and such a denying or oppugning or contumelious handling of the true doctrine of God and his will as proceedeth not of weaknes or terrour or fear or torment but of a purposed and stubburn maliciousnes For the obedience of the first table is after a man hath once tasted of the word of God reuerentlie to obey and subscribe vnto it Neither depart they from a part of doctrine but from all religion who so fall that they crucifie againe to themselues the sonne of God and treade him vnder foote count the bloode of the testament as a profane thing and despite the spirit of grace Neither doe the Iewes sin of weaknes in ascribing the works of Christ to the diuel or hereticall men after they are once conuicted of their errours by certaine and manifest testimonies of the woord of God neither they who vnder the name and shew of Christ remaine stil dogs swine returning at length to their vomit wallowing in the mire from which for a while in outward profession and hypocrisie they abstained And hereby may be esteemed and iudged in some sort the grieuousnes of this sin whereas it commeth nearest to the sin of the diuels who knowing the truth yet stood not in it but doe despite it with hatred and horrible fury and endeuour vtterly
of Gods presence which knoweledge the Scripture calleth knowledge by the spirite and face to face 16 Faith which is onely historicall breedeth though by an accident despair and the grieuousnes of Gods iudgement 17 Temporary faith breedeth a certaine ioy but not a quiet conscience because it ariseth not from the true cause as also it maketh shew of confession and some shew of good woorkes but that only for a season 18 Faith of miracles doth obtain of God those miracles whereof it is conceiued 19 By faith only applying to euery one the promise of grace we obtaine and receiue righteousnes before God and the participation or communion of Christ with al his benefits 20 As before this faith cannot goe true conuersion and the beginning of true obedience according to all the commaundementes of God so can they not but needes accompanie the same OF THE CREEDE OR SYMBOLE OF THE APOSTLES AFter we haue intreated of FAITH Why the creede is called a symbole it directly followeth now that we speake of the sum of those things which are to bee beleeued which we cal the Symbole of the Apostles or the Apostolick Symbole The especial Questions here are 1 What a Symbole is 2 What are the parts of the Apostolique Symbole 1 WHAT A SYMBOLE IS THis woorde Symbole is deriued from a greeke woorde which signifieth either a common collation of diuerse men to the making of a banquet or a signe token and marcke whereby a man is discerned froÌ„ others Such as is the militarie signe whereby fellowes are desciphered from enimies The Symbole so termed in the Church is a breefe and summarie forme of christian doctrine or a briefe summe or confession of the points of Christian religion or Euangelical doctrine Nowe it is called by the name of Symbole because it is as a token or profession whereby the Church with her members is discerned from all her enimies and from al other sects Some say that this briefe summe of Euangelical doctrine was called a Symbole for that this doctrine was collated as it were and imparted by the Apostles and euery one of them did bestow some part thereof but that cannot be proued But if you wil deriue it thence this reason also nothing absurde may be rendered thereof for that the Articles of faith are the squire and rule whereunto the faith and doctrine of al Orthodox or right beleeuing Christians ought to agree and be conferred This Symbole is called Apostolique 1. Because it conteineth the summe of the Apostolique doctrine which the Catechumens were enforced to hold and professe 2. Because the Apostles deliuered that summe of doctrine to their Scholers and Disciples which the Church afterwardes held as receiued from them This selfesame Symbole is called also Catholick because there is but one faith of al Christians Question Were there not new Symboles made as Athanasius Symbole the Symbole of Nice of Ephesus of Chalcedon Aunswere These are not other from this Apostolique Symbole but certaine words are added as an explication of this by reason of heretiques by whom because of the shortnes thereof this was depraued There is no change either of the matter or of the Doctrine but onely of the forme of declaring it as easily appeareth by comparing them together 2 What are the parts of the Apostolicke Symbole or Creed THe principall parts thereof are three 1 Of the Father and our creation 2 Of the Sonne and our redemption 3 Of the holy ghost and our sanctification that is of the workes of our Creation Redemption and Sanctification How our Creâ—tioÌ„ RedemptioÌ„ Sanctification are ech appropriated to some one person of the Trinitie and yet all three persons haue their ioint working in them Obiection Vnto the father is ascribed the creation of heauen and earth vnto the Sonne the redemption of mankind vnto the holy ghost sanctification Therefore the Sonne and the holy ghost did not create heauen and earth neither did the Father and the holy ghost redeeme mankinde neither do the Father the Sonne sanctifie the faithfull Answere It is a fallacie grounding vpon that which is affirmed but in respect as if it were simply affirmed For the creation is giuen to the Father redemption to the Sonne sanctification to the holy ghost not as they are simply an operation or woork for so should other persons be excluded from it but in respect for the order and manner of woorking which is peculiar and proper to euerie of them in producing and bringing forth the same externall woorke A more open declaration hereof may be this The woorkes of our creation redemption sanctification are the operations of the Godhead outwardly that is externall operations which God worketh on his creatures and they are vndiuided that is common to the three persons which they by common wil and power woork in the creatures by reason of that one and the same essence and nature of the Godhead which they haue For the Scripture attributeth the Creation not onely to the father but to the Sonne also and the holy ghost Ioh. 1.3 Al things were made by it Gen. 1. The spirit of the Lord moued vpon the waters Mat. 1.20 That which is conceaued in her is of the holy Ghost Likewise our redemption is attributed to the father and the holy Ghost Iohn 3. God sent his Sonne into the woorlde that the world might be saued by him Tit. 3. Hee saued vs by the renewing of the holie ghost which he shed on vs abundantly And sanctification both to the father and to the sonne Gal. 4.6 God hath sent the spirit of his sonne into your harts crying Abba Father 1. Thess 5.23 The very god of peace sanctifie you throughout 1. Cor. 1.30 Christ is made sanctification vnto vs. Eph. 5.26 Christ sanctifieth the Church Al the persons therefore create redeem sanctifie Neuerthelesse yet in respect of that order of woorking which is betweene them Creation is ascribed vnto the father Because hee is the fountaine as of the Diuinitie of the Sonne and the holie Ghost so also of those diuine operations which hee woorketh and perfourmeth by the Sonne and the holie Ghost Redemption is ascribed vnto the Sonne because hee is that person which executeth the fathers will concerning the redeeming of mankinde and dooth immediatly perfourme the woorke of our redemption For the Sonne onely was sent into flesh and hath paied the ransome or price for our sinnes not the father nor the spirit To the holy ghost is ascribed sanctification because he doth immediatly sanctifie vs. For the father createth but mediatly by the Sonne and the holy Ghost The Son from the father and the holy Ghost from the father and the sonne The father and the holy ghost redeeme vs but mediatly by the sonne But the son immediatly from the father by the holy ghost The father and the son sanctifie vs but mediatly by the holy ghost but the holy Ghost immediatly from the father and the sonne The workes of the trinitie external
or internal external common to al three internal appropriated vnto the person Here is to be obserued that the workes of the persons are of two sortes namely Their woorkes inwarde and their woorkes outward The inward or internal workes of the persons are those which the persons haue and exercise one towardes another By these actions or properties are the diuine persons distinguished and described For the father is the first person which hath not his essence and beeing from any other neither begotten nor proceeding but being of himself he begot from euerlasting the sonne from him proceeded the holy Ghost The sonne is the second person of the Godhead begotten from euerlasting of the father This generating or begetting of the Son is the participating of the whole diuine essence wherby the son receiueth from the father the same essence wholely and entirely which the father hath and reteineth For the diuine essence being infinit and indiuisible there cannot some part thereof bee seuered and imparted to another as it commeth to passe in creatures but it must needs bee wholy imparted vnto him vnto whomsoeuer it is imparted The holy ghost is the third person of the deity proceeding from euerlasting from the father and the sonne But begetting proceeding differ For to be begotten or to be born is for another man or another person to bee produced out of the substance of him that begetteth by waie of birth as the sonne is borne of the father Proceeding is a communication of the diuine essence whereby the third person onely of the Godhead receiueth from the father and the sonne as the spirite from him whose spirit it is the same whole essence which the father and the son haue retaine As therefore he that begetteth is one person hee another that is begotten In like maner the holy ghost also is another person from the father the son from whom he from euerlasting ineffably is produced or hath his being by proceeding or issuing yet for al this there is but one and the same diuine essence of these three persons albeit the father as the foūtaine of the deity hath his beeing from no other but from himself the son begotten of the father the holy ghost proceeding from the father and the Sonne 2 The outwarde or external woorkes of the persons are those which are done towards the creatures and on them by them through the wil and power or efficacie of the father the son the holy ghost but yet that order stil of the persons beeing kept as that the father is the fountaine of the operations of the son the holy Ghost doth al things not of any other but of himselfe The Sonne and the holy Ghost doe not work of themselues but by themselues that is the Son worketh the fathers wil going befo e the holy Ghost woorketh the will going before both of the Father the Son Obiect Whose works are diuerse their essence also is diuerse The external works of the Father the Sonne and the holy Ghost are diuerse Therefore their essence also is diuerse Answere vnto the Maior we make by inuerting it thus Nay rather because the persons are infinit there must needes bee but one essence of all Because the inward operation is the communication of the essence and therefore the diuersity of externall woorks doth not import diuersitie of essence THE FIRST PART OF THE CREEDE OF GOD THE FATHER CREATOR I BELEEVE in God the father Almighty Creatour of heauen and earth To beleeue in God is to beleeue 1. That there is a God and hee such a one as hee hath manifested himselfe in his woord and woorkes 2. That he is such a one to me and that whatsoeuer he hath manifested of his nature hee will apply and refer to my safety Obiect In the Creed the father only is said to bee God The word God in the creede is ment essentially to all three persons not personallie to one Therefore the son the holy ghost are not god Ans We deny the antecedent Because the name of god in the creed is put essentially cōpriseth al 3. persons that is it is put for God the father the Son the holy Ghost These 3. therefore The Father the Son the holy Ghost are one subiect by appositiō of the word God as if it should bee saide I beleeue in one God who is the Father the Sonne and the holy Ghost The rest which commeth betweene each of these in the Creede appertaine to the description of each person and this is easily proued First these words I beleeue and the particle in are referred after the same maner and sense to al three persons For it is as well said I beleeue in the Son and I beleeue in the holy ghost as I beleue in the father But we may beleue but in one god Wherefore as we beleeue in the father in that he is God so beleeue wee also in the Sonne and the holy ghost because they are God When then it is said I beleeue in the sonne I beleeue in the holy ghost in both places is necessarily vnderstoode the woord God Furthermore if of these woordes of the first article it followe that the father onely is God then of the same words by the like reason it should followe that the Father onlie is omnipotent and creatour of heauen and earth which the whole Scripture crieth to bee most false But of especiall consideration is this name of God but only once mentioned in the Creede thereby to signifie that the true God is but only one One thing to beleeue God an other thing to beleue in God Wee are moreouer to obserue in this place that it is one thing to beleeue God another thing to beleeue in god For that sheweth a faith of knowledge or historicall this declareth true faith or confidence To beleeue god if wee speake properly is to beleeue there is a GOD and hee such a one according to whatsoeuer is ascribed vnto him as he hath manifested himselfe in his woorde To beleeue in god is to be perswaded that whatsoeuer God is is said to be he is al that and referreth it all to my safety for his sonnes sake that is to resolue that he is such a one towards me What is to beleeue in the father and why God is called a father To beleeue in the Father is to beleeue 1 That hee is the Father of our Lorde Iesus Christ 2 That he is also my father for Christs sake that is that he beareth a fatherly good will towards me as hauing adopted vs by Christ in Christ to be his sonnes God is called a Father First In respect of christ his onlie begotten naturall Sonne Secondly In respect of all creatures as he is Creator preseruer of them all Thirdly In respect of the elect whom beeing adopted in his beloued Sonne he regenerateth Wherefore GOD is our Father in respect both of our
Creation adoption and regeneration When the name of the Father is opposed to the Sonne it signifieth the first person of the God-head but when it is referred to the creatures it signifieth the whole diuine nature which is the Father the Sonne and the holy ghost Or the name of Father as it is opposite to the Sonne is vnderstood personallie as heere in the Creede but as it is compared with the creatures it is taken essentially as Our father which art in heauen To beleeue in God almightie is to beleeue in such a one What is to beleeue in God Almightie 1 Who is able to doe whatsoeuer he will yea also those thinges which he will not if they be not contrarie to his nature as hee could haue kept Christ frō death but he would not 2 Who doth all thinges euen with his becke and worde onlie without anie difficultie 3 Who alone hath power to woorke al thinges and is author of that power which is in all his creatures 4 Who is also vnto me Almightie and omnipotent and both can and will direct all thinges to my safetie that is who will vse his omnipotencie to the preseruing and sauing of mee not only for that he hath nothing wanting vnto him for performance hereof to my behoofe but also for that no creature is able to stop or hinder it There is no good then so hard or full of difficultie but he is able to giue me no euil so great but he can auert it from me And this is properly to beleeue in god almightie and omnipotent Neuerthelesse those things which go before are necessarily linked with the latter For except we beleeue God to bee such that is omnipotent wee shall not be able to beleeue that God is such to vs in christ that is wee shall not bee able to apply his almightinesse and omnipotency vnto vs so also in the rest which our faith apprehendeth concerning God these two are to be ioyned to wit that God is such both in himselfe and towards vs. Obiection God is not able to make that which is once doone vndoone Therefore he is not omnipotent Answere To haue the power to ly or to be changed and the like is no part of omnipotencie but of infirmity Now a passiue power as to suffer change and defects are in creatures not in God Furder it is Gods omnipotency to be able to do whatsoeuer he will By inuerting it therefore I conclude thus Because GOD is not able to will and doe that which is against his nature and which would destroy it he is omnipotent To beleeue in the creatour is 1 To beleeue in him What is to beleeue in God the Maker or Creatour who is creator of al thinges 2 Who sustaineth and gouerneth by his prouidence those thinges which he hath created 3 Who hath created all thinges and so my selfe also to his owne glorie and to the obtaining at length of my saluation that I may be a vessel of mercie hee bringeth mee to that saluation by his especiall prouidence where-with hee embraceth his chosen 4 Who hath created all other thinges to his glorie and for vs euen to serue for the safetie of his Church More brieflie thus I beleeue in God the Creatour that is I beleeue that God who hath created all thinges and gouerneth them by his prouidence hath created mee and the faithfull in the world to celebrate and serue him and all other thinges to serue for our safetie All thinges are yours and you are Christes and Christ is Gods as if he should say All thinges are created for vs euen as wee are created for God To this first part of the Creede belong three Common places verie necessarie to be knowen 1 Of GOD. 2 Of the Creation 3 Of Gods prouidence OF GOD. THE principall questions are 1 Whether there be a God 2 What hee is or what manner of God hee is whom wee woorship and in what hee differeth from Idols 3 Whence it may appeare that there is but one God 4 What the names of Essence Person and Trinitie signifie 5 In what the Essence differeth from the person 6 Whether these names are to bee vsed in the Church and whether they are had in the Scripture 7 Howe manie persons there bee of the godheade 8 Howe these differ one from another 9 For what cause this doctrine is to bee helde in the Church 1 WHETHER THERE BE A GOD. THE great miserie of mans nature cannot bee sufficientlie thought vpon that whereas it was created to the bright knowledge and euen the verie image of god it is fallen so farre as not onely it is ignorant who and what God is but also maketh dispute whether there bee any GOD in heauen or no. The causes of this euill The causes which haue made men to doubt whether there be a God the Church alone doth vnderstand the first whereof is the blindnesse and corruption of mans nature after his fall the next the instigation of the Diuel who would haue the whole opinion of God rased out of the minds of men vnto which commeth the horrible confusion of mans life and humane affaires in that often-times the wicked florish the godly either are oppressed by them or while they perceiue not the causes of these euils and the secret gouernment of God they fall to doubting whether there bee any God who hath care ouer the world and humane affaires But that there is a God is proued by diuerse reasons 1 From the beutifull goodly order of nature The reasons which proue there is a God 1. The order of all thinges in the world 2. The nature of mans minde beheld in the world Now order is instituted but of a wise and vnderstanding nature In nature there is order Therefore there is a superiour mind or intelligent power which instituteth and maintaineth the same 2 From the nature and excellencie of mans minde For it cānot possibly be that he should bestow any thing vpon an other which himselfe hath not who should giue it that our reasonable nature must needes haue his original from an intelligent vnderstanding nature is manifest inough for that the cause is not woorser or baser than the effect it bringeth But the mind of mā is reasonable or indued with reason hath some cause Therfore it hath an vnderstanding cause which is God The Minor is proued Whatsoeuer hath a beginning is from another because it must needes be from some thing And of it selfe it cannot haue being or beginning because nothing is cause of it selfe But mans mind hath a beginning Therefore from another which other must needes be God 3 From the notions of general rules or principles in the mind 3. The general rules and principles naturallie ingendered in the minde of man as are the difference betweene honest things dishonest numbering vnderstanding of consequences in discourse reasoning other notions borne together with vs. For these notions of
exercised Ioseph and taken vengeaunce on his brethren that shoulde then haue beene the best It foloweth therefore that God will no other thing after hee hath once decreed what hee will haue done but that he was able from euerlasting to haue decreed some other thing For whatsoeuer he would that from euerlasting hee woulde most freely 4 Obiection Moreouer some places of scripture seeme to intimate that the will of God may bee sometimes hindered by his creatures As Ezech 33.11 I desire not the death of the wicked Math. 23. How often would I haue gathered thee and thou wouldst not Ans These and the like places onely shew with what God is delighted to what he inuiteth calleth al but not what by his mercie spirit he hath purposed to work in euery one Wherefore this doctrine of the libertie and free will of God let vs diligently maintaine that both the glorie of god may bee vindicated from stoicall blasphemies and in vs faith hope inuocating on god and sedulitie and earnestnes in performing our duety may be established if acknowledging god most freely to gouerne all hir creatures we be neither secure in prosperitie nor in aduersitie doe cast away hope and good indeuours Lastly in the description of gods nature is put The anger of God against sinne that he is angrie and wrath with offences and sinnes Which horrible anger and wrath of god whereby hee detesteth and punisheth all sinnes although al the wicked at length too late perceiue haue experience of when they rush into eternall dispaire yet such his displeasure and indignation as god will haue to be knowen they cannot so much as conceiue who are without the Church seeing they neither iudge all those euils to be sinnes which god in his lawe threatneth hee will punish with euerlasting tormentes neither knowe the death and punishment of the sonne of god than which god could not shewe a greater token and Argument of his anger against sin The elect and chosen alone are throughly moued by a right and sauing knowledge thereof gathered out of gods punishments and threatninges to conuersion and the feare of god But the greatnes of it no man can fully conceiue according as it is saide Psal 90. Who knoweth the power of thy wrath How the conceiuing of the whole nature of God he that is instructed by the spirit goeth beyond him whom nature informeth Out of the description therefore of God before deliuered wee may vnderstand how the true God is discerned from false Gods Likewise what the knowledge of God reueiled in his word differeth from that which the heathen haue beeing deriued from the light of nature The difference consisteth first In the attributes or properties of God now expounded Secondly In the persons Thirdly In the workes of these two is to be spoken afterwardes These thinges are fullie and rightly vnderstood in the Church onely Because they are made knowen by reuelation from GOD onely wherefore they who are not of the Church doe not knowe and worship of the true GOD but an idole in steede of the true GOD. For they erre First in the attributes or properties of GOD who either knowe not and professe all or doe not rightly and fully expounde them as they are declared in the worde or else corrupt them The Heathen therefore know not the omnipotencie wisedome goodnes iustice truth mercie bountifulnesse of GOD shewed in the sauing and restoring of men by the sending of the Sonne and the holie Ghost They knowe not the death and punishment of the Sonne of GOD therefore they knowe not the grieuousnesse of GODS anger against sinne euen that hee will punish all sinne yea the least with eternall punishment Wherefore also they know not the iustice of GOD punishing all sinne with eternal pains in the wicked or with that which is equiualent to eternall in his Sonne They knowe not the Wisedome Mercie Truth of god freeing vs sinners from death and receiuing vs without breach of his iustice into fauour Iustifiyng vs sanctifiyng and glorifiyng vs in his Sonne by the holie ghost according to his promises Neither further doe they ascribe vnto god fullie and wholy his Omnipotencie Wisedome goodnesse which shineth in the creation of thinges and in the continuall preseruing of the same For of manie things they haue either none or but a darke knowledge many things they subtract and withdrawe from the prouidence and gouernement of god and attribute it to their owne wisedome industrie vertue and strengh or ascribe it to fortune and chaunce The like we are to conceiue of other attributes of god in which they are alike blinde Secondly The Church acknowledgeth three persons of one and the same Diuine Essence that is that the true god is an Essence so in number one eternall and infinite that notwithstanding it is the same and whole substaunce of the three persons to wit the eternall Father and his Coëternall Sonne and the Coëternall holy ghost But the Heathen and Pagans and other sectes doe not acknowledge three persons but as the Essence so also the person of the Godhead they professe to bee onely one Thirdly They which are not of the Church are altogether ignorant of the works of the Churches saluation namely the reconciliation of men with god iustification sanctification and full deliuerie from all sinne and miserie by the Sonne and the holie ghost Neither doe they wholy acknowlege or professe the woorkes of Creation For they doe not thinke all thinges to haue beene created of nothing by the woorde of god onely they denie all generally and each in particular euen the least to bee administred power-fullie by the Omnipotencie of God but ascribe very manie to Chaunce Fortune and humane Wisedome Wherefore seeing out of the woorkes of god as his proper affectes are made knowen both the properties or nature of the true god as also the Trinitie of persons in one godhead and therefore god and eache of the persons take their names from them and seeing those woorkes are both all and chieflie extant in the Church and are by the Church rightly and sufficiently vnderstoode hereof is necessarily concluded that hee alone who is made knowen in the woorde and the Church is the true and naturall god and that hee is to bee knowen and discerned from Idols by the woorde onely and by his benefites and reuelations exhibited to the Church as the sending of the holy ghost the redemption of mankinde regeneration sanctification and glorification concerning the which Pagans and many other sects know nothing at all 3 Whence it may appeare that there is but one god Whence first sprang the multitude of Gods ALbeit god in the beginning did as certainely declare vnto mankinde that he is but one onely as what he is yet the world by the guile and deceit of the Diuel going about to spoile god of his honour and to beare and vaunt himselfe for god and to destroy mankinde for the hatred hee beareth vnto
saide to haue appeared vnto Moses in a flame of fire out of the middest of a bushe Steuen Acts. 7.30 calleth him the Angell of the Lorde which is Christ the Sonne of God euen that Angell of the great counsaill Isay 61.1 The spirite of the Lorde God is vpon me therefore hath he annointed mee he that sent me to preach good tidinges vnto the poore to binde vp the broken hearted Heere the spirite is discerned both from him that annointeth and from him that is annointed Hee is discerned also by his giftes because he saith Vpon me that is dwelling in me sanctifieng me Therefore these be three diuerse persons subsisting But yet there are both mo and more cleare testimonies in the newe Testament Mat. 28.19 Teach all nations baptising them in the name of the father and the Sonne and the holy Ghost Iohn 14.26 The comforter which is the holy Ghost whom the father will send in my name Ioh. 15.26 When the Comforter shal come whom I wil send vnto you from the Father euen the spirite of trueth which proceedeth of the Father 2. Cor. 13.13 The grace of our Lord Iesus Christ and the loue of God and the communion of the holie Ghost be with you al. In this saying of the Apostle inuocation is ioyned with an application distinction of the 3 persons By grace he meaneth the benefites of Christ by Loue the acceptation whereby GOD for his Sonnes sake doth receiue vs into fauor by the communion of the holie ghost his gifts which are common vnto the godly 1. Iohn 5.7 There are three in heauen which beare record Tit. 3 5 God saued vs by the washing of the new birth and the renewing of the holie ghost which he shed on vs aboundantlie through Iesus Christ our Sauiour Heere hee maketh three authors of our saluation Ephes 2.18 Through him we haue an entrance vnto the father by one spirite Gal. 4.6 God hath sent forth the spirit of his sonne into your harts Therefore it is one spirit which the father the Sonne sendeth Secondly The same is proued by those places of Scripture which giue vnto these three the Father the Sonne and the holie Ghost the name of Iehoua and true God In like manner those places wherein those thinges which are spoken of Iehoua in the old Testament are in the newe referred expressely and most plainly to the Sonne and the holy Ghost Thirdlie those places which attribute the same whole diuine essence to the three and shew that the Sonne is the proper Sonne of the father most truly begotten of him and that the holy ghost is the spirit of the father and the Sonne and that so proper and peculiar as that he is and proceedeth of God which is the father and the sonne The sonne therefore and the holie Ghost haue the same and that whole essence of the Deity which the Father hath The Sonne hath it communicated of the father by beeing borne of him and the holy Ghost of the father and the sonne by proceeding from them Fourthly those places which giue vnto the three the same attributes or properties and perfections of the diuine nature namely eternity immensity omnipotency c. Fiftly those places which attribute to the three the same effects or works proper vnto the Deitie namely creation preseruation and gouernment of the world as also miracles and the saluation of the Church Sixtlie those places which yeeld to the three equall honour and worshippe and such as agreeth to the true god alone By this consent therefore of the olde and newe Testament it is confirmed that one GOD is three persons truely distinct and those three persons are one God By this also we vnderstand that it is truly said that the father is other from the sonne and the holie ghost and the holie Ghost other from both but not truly that the father is another thing from the sonne the sonne another thing and the holy ghost another thing For to be another thing betokeneth a diuersitie of essence to be other a diuerse manner of existing or a distinction of person Nowe the three distinct persons haue not a diuerse Deity but one and the same in number 8 How the three persons of the godhead are distinguished THese persons are distinguished two waies The three persons distinguished by their inwarde workes mutuallie directed towardes one another by their inward woorkes and by their outward woorkes Their inwarde works are those which the persons haue and exercise one towardes another By these then they are distinguished in that the father is and existeth of himselfe not from another Hee begot the Sonne inspired the holy Ghost by communicating his essence vnto them after an vnspeakable manner The sonne hath his beeing from the father beggotten of him from euerlasting that is he hath the same essence with the father but communicated vnto him from the father The holie ghost proceedeth from euerlasting from the father and the Sonne that is hath the same essence but communicated vnto him from the father and the Sonne Obiection That which is not vnderstoode cannot be discerned or distinguished the manner of the begetting and generating of the Sonne and of the proceeding of the holie ghost is not vnderstoode Therefore they cannot bee discerned or distinguished Aunswere Those things cannot be discerned which are not at all vnderstoode neither in respect of the proper causes thereof nor in respect of the effects But that the son is begotten of the father and the holy ghost proceedeth from the father and the sonne we know out of the holy Scriptures We vnderstand also in some sort what this is namely the sonne to be begotten of the father For to bee borne or to be begotten is to be produced out of his essence who begetteth to haue his essence communicated vnto him of him who begetteth Albeit the maner whereby the eternal father communicated his essence the same whole and entire vnto his son we conceiue not The like also is to be vnderstood concerning the proceeding of the holy ghost Here is to be obserued also that it is truly said The son is begotten The holie ghost proceedeth Likewise The diuine person is produced begotten proceedeth of the essence of the father or of the father and the son But not truly The diuine essence is produred or begotten or proceedeth Yet truly it is said The diuine essence is giuen communicated to another receiued of another The reason hereof is for that to bee giuen communicated receiued The person not the essence of the Sonne is begotten stretcheth further than to bee produced begotten or to proceede For not whatsoeuer is giuen communicated receiued is also begotten Further that is said to bee begotten not which is communicated to the thing begotten but that vnto which the substaunce of him that begetteth is communicated So the essence of GOD the father is not begotten or produced from another and yet the selfe same essence of it selfe subsisting is giuen and
communicated to the Sonne and the holy Ghost and receiued of the Sonne and the holy GHOST Iohn 5.26 The father likewise hath giuen to the Sonne to haue life in himselfe Neither dooth it followe The person is begotten therefore the Essence is begotten For that which is affirmed truely of a thing respectiue is not necessarily to bee affirmed of a thing absolute in his owne nature For although euerie father hath a Sonne yet not euerie thing of which it maie bee truely affirmed that it is a father maie bee said to haue a Sonne Albeit then the person of the Sonne is begotten yet whatsoeuer is the Sonne is not begotten The persons distinguished by their outward works extended vnto the creatures Another difference of the persons is in the order of their outwarde actions which they exercise towardes the creatures in them and by them The Father woorcketh createth sanctifieth of himselfe by the Sonne and the holie Ghost Hee sendeth them and is not sent The Sonne woorketh from the Father by the holie Ghost hee is sent of the Father hee sendeth the holy Ghost The holie Ghost woorketh and is sent from both His working is said to bee from another who woorketh anothers will and pleasure going before his owne accompanieng and following it not in time but in the order of woorking The persons therefore differ not in the woorkes themselues but in the manner onelie and order of working The work is not distinct the manner of working is distinct The father is called the first person because the Deity is communicated vnto him from none The Sonne the second person because the Deity is communicated vnto him from the Father The holie Ghost the third because the essence of the father and the son is communicated vnto him from the father and the son Now the first and last are here said not as in degree or dignity or time but onely in order of existing and working This eight question together with the former shall be more at large explicated in the Articles of the sonne and the holy Ghost 9 Wherefore this doctrine is to be held and maintained in the Church THis doctrine of the Trinity is to be learned and held in the Church 1. In respect of the glorie of God The doctrine of the Trinity to be tuaght in the Church 1 In respect of Gods glory 2 In regard of our saluation that God maie be discerned and distinguished from Idoles For God will not bee matched with Idols but will haue himselfe to bee woorshipped and celebrated and therefore knowen and agnised for such a one as he hath declared himselfe to bee 2. In regard of our owne saluation and comfort No man is saued who knoweth not the father and the father is not knowen without the sonne 1. Iohn 2.23 Whosoeuer denieth the sonne the same hath not the father Againe no man is freed and saued from sinne and death without beleeuing the Mediatour Christ But no man reposeth trust and confidence in the sonne when as yet he is not knowen vnto him Therefore we must first know the sonne and then for the son we must know the father that we may beleeue in him Likewise no man is sanctified and saued by the holy Ghost who knoweth not the holy Ghost For he who receiueth not the holy Ghost is not saued But no man receiueth him whom hee knoweth not Therefore who knoweth him not is not saued That no mā receiueth him whom he knoweth not is proued by those words of Christ Iohn 14.17 The spirite of truth the world cannot receiue because it seeth him not neither knoweth him Ioh. 3.5 Except a man bee borne againe of water and the spirit he cannot enter into the kingdome of heauen Hence it manifestly appeareth that they which wil be saued must necessarily know the father the sonne and the holy ghost And they must knowe that the sonne and the holy ghost are distinct from the father but yet cōsubstantial with the father equal in perfections honor worship therefore the same true God which is the father For except God be known of vs to be such as he hath declared himselfe to be he doth not communicate himselfe to vs neither may wee looke or hope for euerlasting life from him And what he hath shewed himselfe to be wee haue heard namely that he is the eternall Father coeternall Sonne and coeternall holie Ghost But among al points there is none more sharply oppugned by the aduersaries of the truth than this doctrine of the three persons in one godhead especially since the son of god was manifested in the flesh It is not harde to espie the causes of this strife for that indeede no part of Doctrine is more vnknowen and vnsearchable to mans reason as also for that the diuell in hatred of God and men attempteth with horrible fury to darken and extinguish the glory of the Sonne of God incarnate Certaine obiections against the Trinitie aunswered 1 Obiection One Essence is not three persons Iehoua is one essence Therefore he is not three persons Answere One finite essence is not three persons But God is infinite Obiection 2. That which hath a beginning is not eternall But the sonne and the holy Ghost haue a beginning Therefore they are not eternall Aunswere That which hath a beginning of essence and time is not eternal But the sonne and the holy ghost haue onely a beginning of person or order or maner of beeing and so the Scripture teacheth Christ both to bee Iehoua and to haue a beginning namelie as touching his manner of being He gaue vnto the sonne to haue life in himselfe Obiection 3. Our vnity with God is a consent But the vnity of the son with the father is like to ours Therefore it is the vnitie not of essence but of consent which the sonne hath with the father Answere The conclusion of this reason hath more in it than was in the former propositions For the conclusion is general of al kind of vnitie whereas the Minor was particular of the vnity of consent For there is another vnitie of the Sonne with the Father namelie of essence Obiect 4. In whome the whole Deitie is besides him there it no other in whome the whole Deitie is But the whole Deity is in the father Therefore not in another Aunswere The Maior is false because the same Deity which is in the Father is whole also in the Sonne and whole in the holy Ghost Obiection 5. The diuine essence is not begotten But the Sonne is begotten Therefore he is not the diuine Essence Answer Where al be particulars nothing can be concluded And the first proposition or Maior cannot bee expounded vniuersallie For it is false That whatsoeuer is the diuine Essence is not begotten Obiection 6. Where are distinct operations at leastwise internall there also are distinct essences But the internal operations of the father and the sonne and the holy Ghost are distinct Therefore also their essences are
made of God vnto vs wisedome and righteousnesse and sanctification and redemption So is hee often called the Angell of the couenant sent of olde vnto the Church 2. Hee is called annointed in respect of the giftes of the holie GHOST which were poured on him thicke aboundauntlie and most perfectlie that is al the giftes and graces whatsoeuer are in all the blessed Angels and men and those in the most excellent and high degree that hee might bee sufficient for the restoring ruling preseruing of his Church and for administering the gouernement of the whole woorlde and for the directing thereof to the safetie and saluation of his Church Iohn 3.34 God giueth him not the spirite by measure Hebr. 1.9 Wherefore God thy God hath annointed thee with the oile of gladnesse aboue thy fellowes Isaie 61.1 The spirite of the Lorde is vpon mee therefore hath the Lorde annointed mee The annointing therefore is of the whole person yet with this difference that it is so applied to both natures as it signifieth the ordaining of him to the Mediatourshippe For hee is Mediatour according to both natures who was alwaies present with his Church euen before his fleshe was borne Christ anointed in respect of his humanitie not of his Godhead in respect wherof he is annointer But as his annointing designeth the communicating of the giftes of the holie GHOST so his humane nature onelie is meant to bee annointed For his Godhead because it is alwaies in it selfe goodnesse most perfect and passing measure is not annointed but annointeth filleth with giftes and graces both his owne humanity which his God-head dooth personally inhabite as also all the elect and chosen Wherefore one and the same Christ in respect of his diuerse natures is both annointed and annointer as raiser and raised For the father annointeth with the holie Ghost but by the Lorde so that Ireneus said pretilie that by the name of annointing was comprised and vnderstood the three persons of the godhead The annointer the annointed and the annointing Obiection But it is no where reade Christ annointed spirituallie that Christ was annointed Aunswere Christ was not annointed typicallie ceremonially or sacramentallie but reallie and spiritually that is hee receiued the thing it selfe which was prefigured and signified by the ceremonial annointing which was the holy Ghost as it is said Psalm 43.97 and Heb. 1.9 Wherefore God thy God hath annointed thee with the oile of gladnesse aboue thy fellowes Isaie 61.1 The spirite of the Lorde is vpon mee therefore hath the Lorde annointed mee As therefore it was meete that Christ shoulde bee a Prophet a Priest and a King not typical but the verie signified and true that is the great and high Prophet Priest and King so it was necessarie that hee should be annointed not with typical oile but with the signified and true oile which was the holy Ghost For such as the office was such should the annointing be But the office was not typical but the very thing it selfe Therefore such also should the annointing be Hence wee learne and vnderstand these two thinges The first is That Christ hath this name not from the ceremonial annointing but from the thing it selfe which was thereby signified because he is that chiefe and high Prophet Christ hath his name not from the ceremonial annointing but from the thing thereby signified Priest and King whom as types the Prophetes Priestes and Kinges of the olde Testament which were wont to bee annointed with external oile did represent The name therefore of the signe or type that is Annointed is transferred to the thing it self euen to the High-Priest Prophet King Iesus Another thing that wee learne is The difference between Christ Annointed and the Annointed of the old Testament That there is a great difference between this Iesus Annointed and the Annointed of the olde testament For 1. There were only certaine types and shadowes of this onely chief and true Christ that is of this King Prophet Priest Wherefore necessary was it that they should yeeld giue place to him being once exhibited For the thing it selfe being come exhibited the types cease 2. The annointing that is the communicating of the gifts of the Holy Ghost in the typicall Annointed was imperfect weake But in Iesus christ it is perfect exceeding great For in him dwelleth the fulnes of the Godhead personally so that he is both the Annointed the Annointer 3. He onlie hath receiued all the giftes of the holie Ghost and those manie waies more excellent than they are to bee found in all the Angels and men Because hee had them in the highest both number and degree 1. Iohn 1.16 Of his fulnesse haue all wee receiued But the Annointed of the old testament receiued neither all the giftes neither in the highest degree but diuided and according to the measure of the gift of christ some more some fewer some greater gifts than some 1. Cor. 12.11 Ep. 4.7 Much lesse were they able by their own power and vertue to worke the same in others Replie 1. GOD cannot bee annointed christ is GOD. Therefore he coulde not be annointed no not with the prefigured or signified oile Aunswere In some respect wee graunt this whole reason For Christ as touching his God-head cannot be annointed with the giftes of the holie GHOST First because not one iot of the giftes of the holie Ghost can bee added to the God-head because of the exceeding perfection thereof And further because the holie Ghost by whome the annointing is immediately administred is the proper spirite of christ no lesse proceeding from him than from the father Wherefore he as he is God hath not any thing from the holy Ghost neither dooth hee receiue him which is alreadie his owne from any other but giueth him vnto others whom it pleaseth him As also no man can giue thee thy spirite which is in thee because that which thou already hast cannot bee giuen vnto thee Reply 2. According to which nature christ is annointed according to the same he is Mediator that is the Prophet Priest and King of the church But according to his humane nature only he is annointed Therefore according to that only he is Mediatour The Minor is thus proued To be annointed is to receiue the gifts of the holie Ghost But according to his humane nature onlie hee receiued these giftes In what sense Christ may bee saide to bee annointed accoding to his Godhead therefore according to that onelie he is annointed Aunswere The Maior of the former reason is made of a bad and faultie definition because the definition is of too strait and narrowe a compasse For to bee annointed is not onely to receiue the giftes but also to bee designed to some certaine office In the former sense Christ is annointed according to his humanitie only in the later according to both natures Or we may aunswere that the whole reason is faulty because of an ambiguity
attributed vnto Christ can not bee wrested to any other meaning If therefore wee fence and gard our selues with such testimonies the aduersaries of this Doctrine cannot consist or stand but will they nill they they shall bee forced to confesse that Christ was before hee tooke fleshe And if hee were before hee tooke fleshe hee was either the Creator or a creature But he was no creature both because he created all thinges and because also hee is called creator Wherefore seeing the true GOD hath beene from euerlasting his Godhead also which is true God must needes be subsisting from euerlasting The Minor is likewise confirmed by the former Argument 1. The nature which tooke flesh is GOD and the Sonne of GOD. For neither the Father nor the Holy Ghost tooke flesh Therefore the Sonne otherwise the Sonne of God is not by nature GOD. 2. The humane nature in Christ is not the naturall sonne of GOD. Therefore the Diuine nature must bee that sonne 3. The Diuine nature in Christ is the Worde 4. Jt is Wisedome 5. According to it Christ is Mediatour 6. The Deitie of Christ is the Angel and messenger of the Lord sent of olde vnto the Church Therefore the Deitie of Christ is the sonne of God THE SECOND CONCLVSION The sonne of God Christ is a person reallie distinct from the Father and the holie Ghost THat the Worde or sonne of GOD is diuers and distinct from the Father and the Holie Ghost not in office onelie but also in subsistence and Person is prooued by foure Arguments No one person can be both Father and sonne in respect of him selfe 1 None is the same person with him whose sonne hee is or with him who proceedeth or floweth from him Otherwise the same thing in one respect shoulde bee relatiue and correlatiue But the Word is the sonne of the Father and from the Word the Holy Ghost proceedeth and is giuen therefore the Word is neither the Father nor the Holy Ghost 2 Christ himselfe expresselie calleth himselfe another from the Father and the Holie Ghost Iohn 5.32 Christ another from his Father There is another that beareth witnesse of mee namely the Father in the same Chapter vers 37. And John 7.16 My Doctrine is not mine but his that sent me Iohn 14.16 J wil pray the Father and hee shall giue you another comforter 3 The scripture dooth plainelie affirme that the Father Three persons expressed in scripture the sonne and the holie Ghost are three 1. Iohn 5.7 There are three which beare witnesse in heauen the Father the Word and the Spirite and these three are one Gen. 1.26 Let vs make man in our image Iob. 10.30 I and my father are one hee dooth not say am but are Iohn 14.26 The comforter which is the Holie Ghost whom the Father will send in my name hee shall teach you all thinges Ioh. 15.26 When the comforter shall come whom I will send vnto you from the father euen the spirite of truth which proceedeth of the Father hee shall testifie of mee Matthew 28.19 Teach all Nations baptizing them in the name of the Father the sonne and the Holie Ghost 4 The attributes or properties of the Persons namely The properties of the persons are distinct and diuers sending reueiling and their offices are diuers The Argument is this Whose properties are distinct they are in them-selues distinct But the properties of the Father the sonne and the Holie Ghost are distinct therefore the sonne is neither the father nor the Holie Ghost The Minor is prooued because the sonne onely and not the father or the Holie Ghost was begotten of the Father conceiued by the Holie Ghost made flesh sent into flesh manifested in the flesh made Mediatour baptized did suffer and died The Father of himselfe woorketh by the Sonne The Sonne not of him-selfe but of the Father by the Holy Ghost the Holy Ghost of the father and of the sonne Matthew 11.27 No man knoweth the sonne but the father neither knoweth anie man the father but the sonne These words cannot be expounded after this sort No man knoweth me but I and no man knoweth me but I. Iohn 10.15 As the father knoweth me so knowe I the Father The sense of these words cannot be this As I knowe mee so I knowe mee The sonne of GOD therefore Christ is another from the father and the holy Ghost THE THIRD CONCLVSION The Word is equall with the Father THat the Word or the sonne of God Christ is no made god or inferiour to the father but by nature true eternal God and equall vnto the father in Godhead and in all essential perfections of the Godhead is confirmed first by testimonies of scripture 1. Iohn 5.20 We are in him that is true that is in his sonne Iesus Christ This same is verie God and eternall life Iohn 16.15 All thinges that the father hath are mine Colos 2.9 In him dwelleth all the fulnes of the god-head bodilie Iohn 5.26 As the father hath life in himselfe so hath he also giuen vnto the sonne to haue life in himselfe Phil. 2.6 Who being in the forme of god thought it no robberie to be equall with god Iohn 5.19 Whatsoeuer thinges the Father doth the same thinges doth the sonne also that all men shoulde honour the sonne as they honour the father But the father is to bee honoured as God Therefore Christ is God equall in honour with the father Christ hath the whole Godhead entirely cōmunicated 2 He that hath the whole Essence of the godhead is necessarilie equall with the father But the sonne of god hath the whole Essence of the godhead communicated vnto him For this because it is infinite is indiuisible Therefore the whole must needes be communicated vnto whomsoeuer it is communicated Therefore the Word or the sonne of god is equall in all thinges with the eternall father in the god-head The minor is prooued Generation or begetting is a communicating of the Essence the Word was generated or begotten of the Essence of the eternall father because he is his sonne proper naturall and onelie begotten Therefore the whole Deitie was communicated vnto the Word 3 The Scripture giueth the same proprieties and perfections of Diuine nature vnto the Sonne which it dooth vnto the Father Hee hath the same properties of the godhead as namelie eternitie omnipotencie immensitie omniscience the searching of the hearts and reines 4 The same woorkes are attributed to the father Hee worketh the same diuine workes and to the sonne as that he is creatour preseruer gouernour of all thinges that he susteineth all thinges by his powerfull woorde Heb. 1.3 that hee is the authour and woorker of miracles Lastly that hee is the giuer of the holie ghost and that he saueth his Church that is hee ordaineth and maintaineth his ministerie and by it through the vertue of the holie ghost is effectuall and forcible in moouing the heartes of men These diuine woorkes
God not the Father Therefore the Sonne is Iehoua Againe the Minor is also heereof manifest for that what thinges in the oulde Testament are spoken of Iehoua those in the Newe are referred vnto Christ as Psal 68.18 and Ephes 4.8 Hee that ascended on high and gaue giftes is Iehoua and the same is Christ As Psal 95.9 1. Cor. 10.9 Iehoua was tempted in the desert and the same is Christ Psal 97.7 Heb. 1.6 Likewise Psalm 102 and Heb. 1.10 He that is to be woorshipped and is creatour of things is Iehoua and the same is Christ Isai 8.14 and 28.16 Luk. 2.34 The stone of offence Isa 41.4 and Reu. 1.17 and 21.6 The first and the last is Iehoua and the same is Christ Lastly the same is proued by those testimonies which attribute things that are proper vnto Iehoua vnto Christ also as autor and effectour or worker of them 2 The true God is but one The Sonne is the true God equall with the eternal Father in Godhead properties woorks honor as hath bin before declared Therefore the Sonne is that one and the same god or that self-same diuine essence which is God 3 Whose essence is distinct their spirit is not one in essence which proceedeth of both and is proper vnto both but is either of a diuerse essence or compound whether hee be of a part or of the whole essence of them of whome hee proceedeth But one the same is the spirite of the Father the sonne proceeding of both proper vnto both by him both worke effectually Gal. 4.6 God hath sent the spirite of his Sonne into our harts Therefore the father and the son are one essence and the same god Otherwise each essence should haue his proper spirit and diuers 4 Vnto whome the eternall Father communicateth the same essence which himselfe hath that whole he is of the same essence with him Vnto the eternall sonne the eternall father communicateth his essence the same and whole Therefore the Sonne is of the same essence with the father The Minor is prooued because Christ is the onelie begotten and proper Sonne of the Father begotten therefore of the essence of the Father But the diuine essence or God-head by reason of the immensitie and great simplenesse thereof can neither bee multiplied nor diuided Therefore the Father communicateth the same and that whole vnto the Sonne Wherefore as in respect that it is the whole essence of the God-head which is communicated vnto him of the Father hee is coequal with the Father so in respect that it is the same which the father hath and reteineth he is coessential and consubstantial with the father Nowe it shall bee expedient to set downe the generall heades of those reasons wherewith the heretiques both oulde and newe oppugne this opinion and doctrine that there is both an equal and one and the same God-head of the Father and the Sonne and also of the holie Ghost and to adioine those rules whereby aunswere maie bee easilie and soundlie made vnto their obiections 1 The heriticks build on most false principles groūds such as is this If the father begot one Sonne of his substaunce hee coulde also haue begotten more For aunswere this rule is to bee helde Wee are to iudge of God according to his owne woorde not according to hereticall braines and hee is to bee acknowledged such as hee reueileth him-selfe in his woorde as beeing the eternall Father with the onelie begotten Sonne and the holie GHOST For GOD hath so reueiled himselfe that he begotte the Sonne and that one Sonne onelie Therefore we ought to rest here and not to imagine false conceits of our owne 2 They reason out of naturall principles or groundes which are such as are true in thinges created and finite but false in GOD who is an essence infinite as Three cannot bee one Three persons reallie distinct cannot bee one essence That which begetteth and that which is begotten are not one and the same essence Likewise Hee that communicateth his whole essence to another dooth not himselfe remaine the same which he was To this wee aunswere by another rule Those principles which are true of a finite nature are foolishlie and impiouslie translated to the infinite essence of GOD. And argumentes of this sort are refuted not by a simple deniall of them but by distinguishing betweene natures capeable and vncapeable of those principles whereon they ground 3 Of the properties of the humane nature in Christ they inferre the inequalitie and diuersitie of his godhead As Christ suffered died and so forth Therefore he is not God The rule whereby we aunswere to this is Those thinges which are proper to the humane nature are not to bee drawen to the diuine nature For Christ died not as God but as man 4 They confound the office of the Mediatour with the nature or person that is they go from the office to the nature As Christ is sent of the Father therefore he is inferiour to the Father The rule to answere this is The inequalitie of office doth not infer inequalitie of nature or persons Or as Cyrill saith The sending and obedience take not away the equalitie of power or essence So the father is said to be greater than the Sonne not in nature or god-head but in manifestation For not the Father but the Sonne was made base and miserable in the humane nature assumpted Where therefore Christ saith that his Father is greater than hee it is meant in respect of his humane nature and in respect of his office of the Mediatourshippe 5 They exclude and shut out the Sonne the Holie Ghost from those thinges which are attributed vnto the Father as the fountaine of all diuine operations As The Sonne saith that his woorkes are the woorkes of the Father Therefore hee is not author of them neither dooth hee those woorkes by his own power but onely is the instrument whereby God the Father dooth them The rule and aunswere hereto is those thinges which are ascribed vnto the Father as fountaine are not remoued from the Sonne or the holie Gost to whome they are communicated that they may haue them their own and proper For the Sonne worketh * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise and in like manner Vnto whom the father likewise did giue to haue life in himselfe Ioh. 5.26 6 They detract those thinges from the Sonne and the Holie Ghost whereby the Diuinitie in the person of the Father is discerned from creatures or false Gods To which this rule answereth As often as in Scripture one person of the God-head is opposed to creatures or false Gods and is discerned from them the other persons are not excluded from the Godhead but onely those thinges are excluded against which the comparison is made Or the Diuine properties operations and honour are so attributed to one of the persons as that notwithstanding they are not taken away from the other persons of the god-head but onely from creatures
Againe A superlatiue or exclusiue speech vsed of one person dooth not exclude the other person of the god-head but creatures and faigned gods vnto whom the true god either in one or in mo persons is opposed The Father is greater than all that is than all creatures not than the Sonne or the holie Ghost I giue eternall life vnto them that is no creature dooth giue it For both the Father also and the holy Ghost doe quicken and giue life The father onelie knoweth the daie of iudgement that is no creature and so forth 7 They wrest the phrase of Scripture to another sense as The Sonne shal deliuer vp the kingdome vnto the Father 1. Cor. 15.24 The rule for aunswere to this is Of the phrase of Scripture we must iudge according to the whole Scripture that is by marking circumstances of the text alleadged and by conference of other places with it The Sonne shall deliuer the kingdome vnto the Father not by laying it downe but by manifesting it or chaunging the forme thereof For the Father also raigneth now neither shall the Sonne euer cease to raign Likewise he shall deliuer it by subiecting all thinges vnder him So the Father also deliuereth the kingdome vnto the Sonne neither yet doth he forgoe it Other Rules whereby the obiections of the Arrians are dissolued 1 NOthing hindereth why they who are equall in nature may not be in degree of office vnequall 2 That which the father hath giuen vnto the Sonne that he should euer haue it he will neuer demand of him againe but that which was but for a certaine time giuen committed vnto him the same he must needes depart from and resigne 3 That consequence dooth not holde in reason which is brought from a thing that is respectiue to a thing that is absolute 4 â—hat is said of the person in the concrete which is proper only to one nature but no otherwise than in respect of that nature vnto which it is proper 6 There is a double wisedome one existing in the creatures which is the order of thinges in nature wiselie disposed and the doctrine or knowledge aswell of nature and the Lawe as also of the Gospell Another wisedome is subsisting in God which when it is opposed vnto the creatures is the verie diuine minde or eternall decree as touching this order of thinges in the Father the Sonne and the holie Ghost that is it signifieth the three persons but when it is distinguished from God then is it taken for the Sonne of God the second person onely The former wisedome existing in the creatures is created the other subsisting in god is vncreate 7 God absolutelie named in the scripture is neuer meant but of verie God himselfe 8 Whereas the sonne and the holie ghost are of the Father and the Father worketh by the sonne and the holie ghost neither was humbled as the sonne the scripture doth oftentimes especially in Christs speaches vnderstand by the name of the father the sonne also and the holy ghost 9 When god is considered absolutelie or by himselfe or is opposed to the creatures the three persons are comprehended but when he is opposed to his sonne the first person of the godhead is vnderstood which is the Father 10 The name of God beeing put simply or absolutely is essentially taken that is for the godhead it selfe and compriseth all three persons but when the propertie of any person is ioyned therwith it is taken personallie 11 The Scripture distinguisheth the persons when it opposeth or compareth them among themselues or expresseth their personal properties whereby it restraineth the name of God common to them all to one certaine person it meaneth them al together when it opposeth the true God to creatures or false gods or considereth him absolutely according to his owne nature 12 That which began at some certaine time to be manifested may not thence be concluded neuer to haue beene before 13 The sonne is woont to refer that to the Father which yet he hath common with the Father not making any mention of himselfe when he speaketh in the Mediatours person 14 The sonne is said to see learne heare and woorke as from the Father in respect of both natures yet not without a difference still remaining For vnto his humane vnderstanding the will of God is made knowen by reuelation But his godhead dooth by it selfe of his owne nature know and behold from euerlasting most perfectly the Fathers will 15 The externall operations of the three persons if they were distinct they should make verily distinct essences because one woorking another ceasing there would be diuerse essences but the internall operations because they are the communicating of one the same whole essence make not a diuersitie but an vnity of essence 16 When God is called the Father of Christ the faithfull it doth not hereof folow that he is after the same manner their father and his 17 The Father was neuer without the sonne nor the father the sonne without their spirit in asmuch as the godhead can neither be augmented nor lessened nor changed The principal arguments against the Diuinity of the Sonne and the holy Ghost together with the Aunswere vnto them 1 ONE essence is not three persons for one to be three doth imply a contradiction God is one essence Therefore there cannot be three persons of the godhead Aunswere The Maior is true of an essence created finite that can not beeing one be the same and whole substance of three or bee three but it is false of the infinite most simple and indiuiduall essence of the Godhead For this as it existeth one and whole together in many nay in infinit places and thinges so may it be remaining one the same and whole essence of moe yea and moreouer it is necessarie so to be seeing the generation of the Sonne and the proceeding of the holy ghost is the communicating of the essence of the Father 2 Whose operations are distinct their essences also must needes be distinct The internall operations of the father the son and holy ghost are distinct Therefore they haue also distinct essences Answere The Maior of this reason is true of persons hauing a finite essence but being vnderstood of the diuine persons it is false if it be ment of those internal operatioÌ„s whereof the Minor speaketh Wherefore inuerting the Maior we return it back vpon the aduersaries themselues For whereas the internal operations namely the generatioÌ„ of the son the proceeding of the holy ghost are the coÌ„municating of the fathers essence whole the same in number it must needs be that there is not a diuerse or distinct but one diuine essence of al three persons 3 That which hath a beginning is not eternal But the son and the holy ghost haue their beginning or originall from the father therefore they are not eternal Aunswere That is not eternall which hath a beginning of essence or nature and time But
the son and the holy ghost haue a beginning or original of person or order or of the maner of existing but not of essence For this they haue one the same in number with the father from euerlasting that is void of al beginning and original and existeth necessarily from no other but of it selfe Reply But he who hath his originall of person from another is not Iehoua But the son and the holy ghost haue their original of person from the father Therefore they are not Iehoua Answere The Maior is a false ground For the scripture dooth plainly teach both of theÌ„ namely both the son the holie ghost to be Iehoua Ioh. 5.26 As the father hath life in himself so hath he giuen likewise to the son to haue life in himselfe yet the scripture withall affirmeth that both haue their originall of person froÌ„ the Father For the Father begot not the essence but the person by communicating vnto him his owne essence the same and whole 4 The faithful are one with God not in essence but in consent of wils But the Father and the Sonne are in such sort one as the faithful are one with god Iohn 17.11.21 Therefore the Sonne is one with the Father in coniunction of wils onelie not in vnitie of essence Answere There is more in the conclusion than in the premisses For the particle ONLIE which is stitched to the conclusion is not in the Minor proposition Wherefore of a Minor which is but particular an vniuersal coÌ„clusion is ill inferred after this maner There is a certain vnity between the father the son such as is between god and the faithful Therefore al vnitie which is betwixt them is such Wherefore we saie That the faithfull are one with God among themselues in will onelie or conformitie or coniunction of mindes The Father the Sonne are one both in wil furdermore in vnitie of essence Wherefore if a wider and more ample coniunction be put a streiter coniunction is not thereby excluded 5 He that is the whole God-head is not any one person of the God-head or there is not anie one besides him in whom likewise the whole God-heade is But the Father is the whole God-heade Therefore the Father is not anie one but euen al the person that is of the god-head neither are there mo persons wherein that godhead is Aunswere Wee denie the Maior Because the same god-head which is in the father is whole also in the son the holy ghost For by reason of the immensity and vndiuidablenes thereof that is communicated of the father euen the same entire and whole both to the son to the holy ghost so that there is neither more nor lesse of the godheade in euery person than either in two or in al three 6 The diuine essence is neither begotten nor proceeding of another But the Sonne is begotten and the Holie ghost proceedeth Therefore they are not the same diuine essence which the Father is Answere Of meere particulars nothing can follow or be concluded The Maior cannot bee expounded generallie For it is false that whatsoeuer is the diuine essence hee is not begotten or proceeding 7 The Diuine essence is incarnate The three persons are the Diuine essence therefore the three persons are incarnate Aunswere Of meere particulars there followeth nothing The Maior speaketh onely of the sonne For it is false being taken generally as Whatsoeuer is the diuine essence is incarnat This general proposition is false For the diuine essence is incarnate only in one of the persons which is the sonne not in al three 8 The sonne is Mediatour with Iehoua But the son is Iehoua Therefore Iehoua is Mediator with himselfe Answer Nothing followeth of mere particulars For the Sonne is not Mediatour with al that is Iehoua but the father Reply Therefore the Father only is pacified towardes vs and by a consequent he alone is true GOD not the Sonne or the Holie Ghost For hee is the true GOD who is pacified by the Mediatour Aunwere We denie this Sequele For there is but one will of the three persons and that agreeing in al thinges Wherfore the father being pleased pacified for the sons satisfaction in our behalfe the sonne also and the holie ghost are pacified and receiue vs into fauour for the same satisfaction 9 Christ dooth euery where discerne and seuer himselfe from the father he hath a Head he hath a God hee is lesse than the Father Therefore he is not the same God which the Father or he is not equal and consubstantial with the Father Answere He discerneth and distinguisheth himselfe from the Father 1. in person 2. in office as he is Mediator but not in God-head So hee hath a Head and a God and is lesse than the Father First as touching his humanitie in nature and office then as touching his Godhead not in nature but in office onlie and in the manifestation of his godhead For they which are in nature equal may bee vnequal in degree of office 10 This is saith Christ Ioh. 17.3 life eternall that they knowe thee to bee the onely verie god Therefore the sonne and the holie ghost are not verie god Aunswere First in this place are opposed not the Father and the Sonne or the holy Ghost but God and Idols and creatures Therefore these are excluded not the Sonne or the holy Ghost And Secondlie there is a fallacy in transferring the particle ONELY vnto the subiect THEE vnto which it dooth not belong but vnto the predicate God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Greeke Article in the originall dooth shew For the sense is that they knowe thee the Father to bee that God who onely is verie God Reply But this Argument followeth Maximilian is Emperour â—herefore Rodulph is not Why theÌ„ doth not this folow The father is God Therefore the Sonne is not god Ans These persons are finite and their essence cannot belong to moe but the Father and the Sonne are persons infinite and their essence may be of moe namelie of three persons 11 Jehoua or the true God is the Trinitie The Father is Jehoua Therefore the Father is the trinity that is all three persons Answer Meere particular propositions conclude nothing And if the Maior bee expounded generallie after this manner Whatsoeuer is Iehoua is the Trinitie it is false For that which is Iehoua maie be some one person of the trinitie The whole Syllogisme therefore is faulty because Iehoua is not taken in the same signification in both the premisses For the name Iehoua in the Maior is taken absolutelie essentially for the three persons For one and the same Iehoua or true God is The Father and sonne and holy Ghost iointly But in the minor it is taken personallie for one person of the Godhead that is the Father who is Iehoua of himselfe Replie Iehoua is one in number Therefore it is alwaies taken in scripture after the same maner Answer
is a consuming fire Fourthly That wee might know that whatsoeuer this sonne speaketh it is the will of God and the truth For whatsouer is borne of flesh which is sinful and not sanctified is flesh falshood and vanitie Obiection But he was borne of a Mother which was a sinner Why then should not Christ haue sinne Aunswere The Holy Ghost doth best know how to seuer sinne from mans nature for sinne is not of the nature of man but came else-whence euen from the Diuel Mary therefore was a sinner but that masse of flesh which was taken out of her substaunce was by the operation of the Holy Ghost at the same instant sanctified when it was taken The third thing which is signified 3 The vniting of his flesh vnto his Godhead in that Christ is saide to bee conceiued by the holie Ghost is the vnion of the humane nature with the Woorde For the fleshe of Christ was together both created or formed and also sanctified and vnited to the Sonne of the holy Ghost immediatelie but of the Father and the Sonne by the spirite It is added furder in the Creede Born of the Virgin that he was borne of the Virgine Mary that is of the Virgins substance and that cheifely for these causes 1 That we might know 1 The seede of Dauid Christ our Mediatour to be the true seede of Dauid that is to be true man and our brother who hath humane flesh made not of nothing neither else-whence but issued from the seede of Dauid Isaack and Abraham of whome also the virgine Mary hir selfe came yea of the selfe same masse of Adam whereof both they and we are 2 That it may certainly appeare vnto vs 2 Messias That this Iesus borne of the Virgine is that Messias promised vnto the Fathers For it was foretolde by the Prophets that the Messias the redeemer of mankind should be born of the stocke of Dauid and that by a miraculous conception birth hauing a Virgin for his Mother Wherefore seeing both that is both the prophecies and the miracles are in this Iesus fulfilled there can bee no doubt but that this is the Messias true Man and true God the reconciler of GOD and man 3 That this Christes birth of a Virgin might be a testimonie that he is pure and without sinne 3 Without sinne sanctified in the wombe of the Virgin by the vertue of the holy Ghost 4 That it might bee a figure of our regeneration 4 A figure of our new birth which is not of blood nor of the will of the flesh nor of the wil of man but of God Iohn 1.13 Wherefore to beleeue in Christ which was conceiued by the Holie Ghost â—â—d borne of the Virgin Mary is to beleeue That this naturaâ— Sonne of God conceiued and borne after this maner is made true man after a marueilous order and the same to bee one Christ hauing two natures vnited by personall vnion one to another which are his diuinity and his humanitie and to beleeue farther that he was holy from his mothers wombe to redeeme sanctifie me and that I for this Sonnes sake so conceiued and born haue the right of the adoption of the Sonnes of God For he cannot be Mediatour betweene God men who is not himselfe man who is not righteous who is not vnited with the Woorde that is true and by nature God man of sufficiencie and abilitie to bestowe his purchased saluation for vs on vs. Next after this article of the conception and Natiuitie of Christ for the better vnderstanding thereof followeth not vnfitly the common place Of the incarnation of the Sonne of God or Of the two natures in Christ THE COMMON PLACE OF THE TWO NATVRES IN CHRIST The Questions here to be obserued 1 Whether there be two natures in the Mediatour 2 Whether they be one or two persons 3 If they be one person what maner of vnion that is of them and how made 4 Why this personall vnion was necessarie to be made 1 WHETHER THERE BE TWO NATVRES IN CHRIST OVR MEDIATOVR Two natures in Christ WHAT there are two natures in Christ this one reason doth shewe by good demonstrance Essentiall properties which are opposite caÌ„not be in the same nor be affirmed of the same thing in respect of the same nature or cause Vigilius lib. 4. One nature dooth not receiue in it selfe a thing contrarie diuerse But in one and the same Christ are are affirmed of him properties diuerse contrarie diuine and humane finite infinite passible impassible and such like Therefore there must needes be diuerse natures in him humane and diuine And that the very diuine nature creatresse of all thinges is in Christ Christ true man and of our kinde and nature hath bin alreadie proued It remaineth that we shew a true humane nature to be in him that such as ours is and perfect consisting of a bodie and a reasonable soule of which as of essentiall parts is made a third substance to wit this particular humanitie which the Word hauing taken once into the vnity of person doth neuer laie awaie againe Which we are to holde against heretickes both oulde and newe whereof some deny Christes fleshe to haue bin formed of the Virgins substance but will haue it brought down from Heauen into the Virgin or begotten in her of the substance of the holy Ghost Others fancie Christ to haue in steede of true fleshe the likenesse semblance and appearancie of a mans bodie Others acknowledge indeede that hee hath a true bodie but not a humane soule the roome whereof is supplied by the Woord vnited vnto the body Against these the like errors the sentence doctrine of the church is confirmed First by plaine places of scripture which testify christ Maries son to haue bin made like vnto vs in al things that is in essence in properties in infirmities sin only excepted Lu. 1.31 Loe thou shalt coÌ„ceiue in thy womb bear a son Seeing then the Virgine conceiued this her sonne in her womb bare it vntil the vsual time of deliuery and was deliuered of it as other weomen vse to bee of their children it followeth that his flesh was not brought from heauen or elsewhere taken which should but passe only through the womb of the Virgin but was formed in the Virgins womb of her seed substance Heb. 2.11 He that sanctifieth and they which are sanctified are al of one wherfore he is not ashamed to cal theÌ„ Bretheren And a litle after For asmuch as the children were partakers of the flesh and blood he also himselfe likewise took part with them Again In al things it became him to be like to his brethren Therfore he hath a humane nature of the same kind wholy with ours Heereof hee is called the fruite of Maries womb Luk. 1.42 the first begotten son of Mary Luk. 2.7 made of a woman Gal. 4.4 The seed of Abraham Gal. 3.16
the flesh taken or assumpted is truely vnited both to the person and to the nature of the Word For the person is not any seuerall thing or reallie differing from the essence but is the essence it selfe yet is it well saide that the flesh is vnited to the Word in person only and Likewise that the person onely of the Word is incarnate The reasons hereof are 1. Because not the Father nor the Holy Ghost were incarnate but the sonne onely 2. Because the first and neerest terme of this vnion is the person onely of the Word assuming and taking the flesh but not the Godhead For the person onely is proper vnto the Word the essence of the Godhead is common to him and the same with the Father and the Holy Ghost This is plainely taught by the 6. Toletan Councel Cap. 1. in these wordes The son onely tooke the humanitie in singularity of person not in vnitie of diuine nature that is in that which is proper vnto the son not which is common to the Trinitie And Rusticus in his dialog against the Acephalists Not god the Word by the diuine nature but the diuine nature by the persō of god the Word is said to be vnited to the flesh And a little after Wherefore both God the Woorde and his nature is incarnate hee by him selfe in that he is himselfe his nature not so but by the person God the Word then as touching himselfe is vnited to the flesh for he is made one person and one subsistence with the flesh but as touching his nature hee is conioyned rather than vnited because there remaine still two natures Wherefore either foule shamefull is the follie or notorious the malice and slaunder of certaine smatterers that of this verie orthodoxall and sound position not of the schoolmen onely but of Councels also and auncient Fathers The flesh is vnited to the Word in person onely or according to subsistence and this onely maketh the proper difference of personall vnion they inffer that by this meanes the diuine nature of the Woorde is drawen away from the personall vnion But let them againe and againe looke vnto it least by that their reall communicating of the essentiall properties of the Godhead which are the verie diuine essence common to the sonne with the Father and the holy Ghost which communication they will haue to bee the personall vnion which they define by it they ouerthrowe as well the eternall Godhead of Christ man as also the manhood it selfe and withall plainlie incarnate the whole Trinitie That then one and the same Christ is and is called truly and reallie the verie eternall God immense omnipotent creatour and true naturall man finite weake subiect to passions and sufferinges and a creature the onely cause is the vnitie of person subsisting in two natures perfect whole and reallie distinct diuine and humane For euerie indiuiduall and person is denominated or named of the natures or formes and their properties and operations cōcurring or subsisting in it Wherefore seeing in the same indiuiduall person of the Word doe truely subsist and belong to the substance of one Christ these two most diuers natures vnto one and the same Christ of which soeuer nature he be called do agree are affirmed of him all the attributes and properties both diuine and humane but after a diuerse manner For the attributes which agree to Christ in respect of the personall vnion are of two sorts some are attributes or properties of the natures others of his office The naturall attributes are those which are proper to ech nature whether the same bee essentiall belonging to the essence of the thing or which necessarily followe accompanie it without which the nature can not consist or accidentall which may bee away and wanting without the destruction of the nature The essentiall properties and perfections of the Godhead are to be eternall vncreate immense euerie where present not to be circumscribed in place omnipotent omniscient and the like which are the verie essence of the Godhead as also to create to giue the Holy Ghost to regenerate The essentiall attributes of the humanity are to haue a soule vnderstanding immortall and a body compounded of elements consisting of skinne bloud flesh bones veines and sinowes hauing a certaine and definite greatenesse figure proportion and collocation or localnes of partes and therefore to be circumscried in one place to be solid visible palpable and such like These Christ reteineth for euer because without these nothing can bee a humane nature The accidental properties of the humanitie are those infirmities which ensued vpon sinne which infirmities Christ together with the humane nature it selfe assumed and tooke without sinne For he tooke the forme of a seruant which by his resurrection and ascension hee laide down againe The attributes of his office are called those which agree not to one nature onely but to both together that is it agreeth to the whole person according to both natures as being the compound of both A rule to be obserued as touching the attributes or properties of both natures in Christ BOTH natures and their properties are truely and reallie affirmed of the person and of themselues interchangeably in concrete termes or voices yet so that the proper predicate which is proper vnto one nature is attributed to the person not according to both natures but according to that onely to which it is proper The reason is for that one and the same person subsisting in two natures hath and reteineth for euer reallie the properties of both natures and also because one and the same person is signified by the concrete voices of both natures As therefore one the same man is liuing and corporeal according to diuerse natures and the corporeal is liuing by the soule onely and contrarilie the liuing is corporeall by the bodie onely For both soul and bodie are of the substance and essence of the same man So likewise one the same Christ is God eternal immense omnipotent according to the God-head onely is man the Virgines sonne created finite infirme and did suffer according to his humanity onely So likewise God is man borne of a Virgine annointed with the holy Ghost and suffered according to the flesh And man is God eternal creatour omnipotent giueth the holie Ghost not according to the humane nature but according to the diuine For the sense and meaning of these speaches is The person which is God creatour of thinges omnipotent by reason of the God-head the selfe-same person is man a creature infirme by reason of the flesh subsisting in it But notwithstanding one nature and the properties thereof whether they bee vttered in abstract or in concrete voices cannot be affirmed of the other nature or forme truly and really The reason is Because the vnion is not made in the nature that is two natures are not made one nature and because in neither nature the properties of the other doe reallie exist neither can exist
the verie essence it selfe of the God-head c. Therefore if Gods omnipotencie bee really communicated to Christs humanitie so that this also is by reason of the omnipotency communicated vnto it reallie omnipotent of necessity then by reason of the same omnipotency really communicated Christes humanitie shall bee indeed an essence subsisting of it selfe and by it selfe incorporeall eternall immense creatres of all thinges that is God himselfe blessed for euer and so by consequent the diuine person For an essence intelligent subsisting by it selfe which also is God must needs be the person And these are the fruits of reall communicating of properties in natures The participation of the God-head exaltation and maiestie of the flesh and such like is not a real communicating of the essentiall properties of the God-heade made into the humane nature or an omnipresence omniscience omnipotency that is a God-head of the man-hood For such a communicating should not perfect but destroy the man-hoode and conuert it into the God-head and dissolue the personal vnion of distinct natures but it is First the verie vnion of the humanitie with the Word in such sort as it being created finite doth together with al the essential properties therof subsist not in a created person of the same humane nature but in the increate and eternal person of God the Word by reason of which vnion God the Word but not the God-head is is called trulie man and contrarie man but not the manhood is and is called truly eternall God No dignitie eminence can be imagined greater than this neither doth it agree to anie but to the flesh of Christ onely Secondly Jt is the excellencie of gifts For these christs humanitie receiued without measure that is all whatsoeuer and most great and most perfect that maie fall into a created and finite nature Thirdly The office of the mediator to the perfourming whereof the vnited but yet distinct properties and operations of both natures doe necessarily concur Fourthly The honor and worship which by reason of the Mediatorship agreeth is giueÌ„ to whole christ according to bâ—th natures keeping still as was before saide the difference of properties and operations in natures Now whatsoeuer testimonies some bring either out of the Scriptures or out of the Fathers which were sound in faith thereby to proue that their Eutychian transmutation and a third kind of communicating forged by themselues that is exequation or equalling of natures all those testimonies indeed belong either to the grace of vnion of the natures which is signified by the communicating of properties or to the grace of Christes Headship which compriseth the office and honour of the Mediatour which are affirmed of whole Christ by waie of communicating or to the habituall grace that is the created giftes which Christ receiued without measure which are properly affirmed of the flesh or humanitie These giftes which are also called graces are not properlie effectes of the personal vnion as are the attributes or properties of the natures and office First because they are communicated to the manhoode as well of the Father and the Holie Ghost as of the Word or Sonne For he is said to haue receiued of the Father the spirite without measure that is aboundauntlie likewise to be annointed with the Holy Ghost And if the giftes were effects of the vnion it would follow of necessity that the flesh was vnited not to the Son only but to the Father also and the holy Ghost Secondlie The vnion of the flesh with the Woord was from the verie moment of the conception alwaies most perfect But the consummation and perfection of giftes was not vntil the accomplished time of his resurrection ascension For hee was indeede humble weake and contemned he was indeede ignorant of some things he did indeede encrease in wisedome stature and in fauour not with men onely but also with God himselfe Thirdly The flesh when it was in the state of humility had not immortality or a nature not subiect to sufferings or the like and yet remained it alwaies vnited with the Woorde Wherefore the habitual giftes or graces of the humanitie for which it is also in it selfe reallie wise mighty iust holie follow not the personal vnion in respect of dependency as the effect followeth and dependeth of this cause but onely in respect of order Because namely the humane nature was first to subsist and bee before it were enriched with giftes and it subsisteth vnited to the Woord in the very first moment of the conception But after what maner the humanitie is vnited vnto the Sonne of God hath beene said before For by the special and miraculous working of the holy Ghost in the womb of the virgine of her blood was the flesh of christ formed sanctified and vnited according to subsistence or personally vnto the Wâ—ord 4 Why it was necessarie that the two natures should bee vnited in the person or subsistence of the sonne of God FOR what cause Christ our Mediatour was to bee together both a true and perfect iust man and true that is by nature GOD hath beene declared of vs before in the common place of the Mediatour in the 4 question pag. 237. For the woorke of our redemption could not haue bin compassed and finished by the Mediator without the concurrence of diuers natures operations in the same person For albeit he suffred died in the flesh yet his passion and suffering would not haue that force and efficacy to redeeme iustifie sanctifie vs neither could christ haue applied those benefites vnto vs except he had bin withal true and natural God Of the Incarnation of the Word the confession made by the Fathers of Antioch against Paulus Samosatenus TAKEN OVT OF THE ACTES OF THE FIRST EPHESINE COVNCEL VVEE confesse our Lord Iesus Christ begotten before all worlds of his Father but in the last times borne according to the flesh of the Virgine by the holy Ghost subsisting in one person onely made of the celestiall God-head and humane flesh Whole God and whole man Whole God also with his bodie but not according to his body god Whole man also with his God head but not according to his God head man Againe whole adorable also with his bodie but not according to his bodie adorable Whole adoring also with his Godhead but not according to his godhead adoring Whole increat also with his body but not according to his body increated Whole formed also with his Godhead but not according to his godhead formed Whole consubstantial with god also with his body but not according to his body consubstantiall as neither also according to his Godhead he is coessentiall with men but hee is according to the flesh consubstantiall vnto vs existing also in his Godhead For when wee say hee is according to the spirit consubstantiall with God wee doe not say hee is according to the spirit coessentiall with men And contrarily when wee affirme him to bee according to the
shall deliuer me from the bodie of this death Reu. 22.17 The spirit the Bride say Come Lord Jesu which they say not who are not ready to receiue the Lorde For the wicked tremble and shake at the mention of that iudgement THE THIRD PART OF THE CREED Of the holy Ghost the sanctifier IN this last part of the Apostolike confession are cōteined six articles whereof the first speaketh of the person of the holie Ghost the next of the Church which is gathered confirmed and preserued by the holy Ghost the foure articles following are of the benefites bestowed by the Holy Ghost on the Church and first of the communion of Saints Secondly of remission of sinnes Thirdly of the resurrection of the flesh Lastly of euerlasting life The chiefe Questions of the holy Ghost or holy spirite 1 What the name spirit signifieth 2 Who and what the Holie Ghost or spirite is 3 What is the holy Ghosts office 4 Of whom the holy Ghost is giuen and wherefore 5 To whom he is giuen 6 How he is giuen and receiued 7 How he is reteined and kept 8 Whether he maie be lost and how 9 Wherefore he is necessarie 10 How we may know that he dwelleth in vs. 1 * It is here to be noted that this Questiō serueth more properlie for the latine which vseth this name Spiritus only when as we in English vse as much or more rather the word Ghost than Spirit when wee speake of the third Person WHAT THE NAME SPIRIT SIGNIFIETH THE name spirite is taken sometimes for the cause sometimes for the effect When it is taken for the cause it signifieth a nature incorporeall and liuing of a spirituall essence wielding moouing and stirring some thing So first God essentiallie and personallie is a spirit that is incorporeal without any bodilie dimensions or quantitie inuisible Secondly The Angels also whether good or bad are in this sense spirites Thirdly after the same manner the soules of men are called spirits Gen. 2.7 Hee breathed in his face breath of life that is he sent in a spirit or soule into him When the woorde spirit is taken for an effect it signifieth 1. The aire moued 2. The mouing it selfe and motion of the aire 3. The wind and moouing vapours 4. Spirituall effects or motions good or bad So is it said The spirit of fear And contrary The spirit of Princes that is courage likewise The spirit of fornication 5. New spirit signifieth the giftes of the holy spirit In this doctrine which we haue in hand Spirit signifieth the cause stirring and moouing namely the third person of the God-head which is forcible in the mindes and wils of men And this third person of the God-heade is called a spirit 1. Because he is a spiritual essence or substaunce incorporeall and inuisible 2. Because he is inspired of the Father and the son that is because is the immediate stirrer and moouer of diuine works The Father and the Sonne mooue but by this spirit 3. Because himselfe inspireth and immediatly worketh motions in the harts of the Elect whence he is called Luk. 1.35 The power of the most high 4. Because hee is God equall and the same with the Father and the Son And god is a spirite This third person of the God-head is called Holie 1. Because he in himselfe by himselfe and of his owne nature is Holie 1. Because he is the hallower or sanctifier that is he immediatly halloweth or sanctifieth and maketh holie others The father and the sonne sanctifie by him and therefore mediatelie 2 Who and what the holy ghost is THE holie ghost is the third person of the true and onelie god-head proceeding from the Father and the Sonne and coeternall coequal and consubstantial with the Father and the Son and is sent from both into the harts of the Elect to sanctifie them vnto eternal life Here are we to say the same thinges of the Godhead of the holy Ghost which haue bin spoken before of the Godhead of the son For this definition is also to be prooued and confirmed by the proofes of the same foure partes 1 That the holy Ghost is a person 2 That he is the third person or that he is other distinct from the father and the Sonne 3 That he is true God with the Father and the Sonne or that he is equall to the Father and the Sonne 4 That he is of the same God-head with the Father the Sonne or that he is consubstantiall vnto both FIrst therefore that the holy ghost is a person is prooued 1 By his apparitions Because he hath appeared visible Luk. 3.22 The holy ghost came downe in a bodilie shape like a Doue Act. 2.3 And there appeared vnto them clouen toungs like fire and it that is the fire or the holie ghost sate vpon each of them Seeing then the holy Ghost descended in bodilie shape vpon Christ and sate vpon the Apostles it followeth that he is subsisting For no qualitie or created motion of minds or hearts is able to doe in like manner For an accident doth not only not take vpō it any shape but standeth in neede of some thing else in which it selfe should consist and bee Neither is the aire the place or subiect of holinesse godlinesse loue of God and other spiritual motions but the mindes of men 2. He is proued to be a person because he is called god 1. Cor. 3.16 Know yee not that yee are the temple of god and that the spirite of god dwelleth in you Acts 5.3 Why hath satan filled thine hart that thou shouldest lie vnto the holie Ghost And in the next verse he saith Thou hast not lied vnto men but vnto god See also Isai 40.7.13 Actes 28.25 Ephes 4.4.30 Howesoeuer then the aduersaries of this doctrine gtaunt the holy Ghost to be God yet this cannot bee but he must be a subsistent or person seing God is a being but our godlinesse goodnesse Godly motions and other diuine affections cannot be called God 3. He is a person because he is the author of our Baptisme and we are baptized in his name that is by his commaundement and wil. But wee are not baptized by the commaundement and wil of a deade thing or of a thing not existing neither are wee baptized in the name of the graces or giftes of God 4. Because the properties of a person are attributed vnto him as that hee teacheth that he distributeth giftes euen as he wil that he comforteth confirmeth ruleth raigneth likewise that hee sendeth Apostles that hee speaketh in the Apostles Luke 12.12 The holie Ghost shall teach you in the same houre what yee ought to saie So also he declareth the thinges to come Ioh. 16.13 The spirite of truth wil shewe you the thinges to come Hee giueth prophecies he commaundeth and willeth that the Apostles be separated and lastlie he appointeth teachers in the church All these are thinges proper vnto a person existing intelligent endued with a wil working
and liuing 5. Because hee is plainlie distinguished from the giftes and graces of God 1. Corinth 12.11 All these things worketh the selfesame spirite distributing to euery man seuerallie as he wil And againe 1. Corint 12.4 There are diuersities of giftes but the same spirit Wherefore the giftes differ much from the spirite it selfe Obiection The gift of God is not a person The holie Ghost is called the gift of God Actes 2.38 Therefore he is not a person Aunswere The Maior is false For the sonne beeing giuen is the gift of God and yet is a person The holie Ghost is called the gift of god because hee is sent from the Father and the sonne John 15.26 J will send the comforter vnto you from the Father Or we maie aunswere Hee is called a gift in respect that hee was sent and dwelleth in the hearts of the saintes to whom hee is giuen and is such a gift as woorketh by his vertue and power the rest of the giftes and graces Now that to proceede signifieth to exist or be from both I prooue Because Paul calleth him the spirite of god which is of god and in god Of god Because the spirit floweth from the Father and the Sonne In God therefore he is somewhat of God himselfe Other spirites are not in God that is in the substaunce of God And what is in God that is the very essence of God Secondly That the holy ghost is other that is distinct from the Father and the Sonne wee prooue against those who say hee is the subsistent of the Father Which wee prooue 1. From his verie appellation in that hee is called the spirite For none is his owne spirite As none is his owne Father and none his owne Sonne Therefore hee is other from both Obiection That which is common to al the persons ought not to be distinguished and seuered The name spirite is common to all three persons Therefore it ought not to bee distinguished Aunswere This whole reason wee graunt If it bee vnderstoode of the essence of the persons and not of their order of beeing and woorcking For as hee that breatheth and the breath it selfe differ so hee that enspireth and the spirite are different Hee that proceedeth is one and hee another from whom hee proceedeth The thirde person of the godheade is one and the first or second another But the Holy ghost is saide to bee the thirde person of the Godhead and this not in that respect as if there were in God any first or last in time but in respect of the order or manner of beeing Because the Holy Ghost hath his essence from the Father and the Son from both which hee proceeded from euerlasting as also hee is the spirite of both In like manner the Son is called the second person because he is of the Father The Father the first person because he is of none 2. The holie ghost is in expresse woordes called another Iohn 14.16 J will praie the Father and he shal giue you another comforter 1. Iohn 5.7 There are three which beare record in heauen the Father the Word and the Holie Ghost and these three are one 3. He is sent of the Father and the Son Therefore he is another from both For none is sent of himselfe One maie come of his owne wil or of himselfe But none can be sent of himselfe John 15.26 I will send him vnto you from the Father Iohn 14.26 The Father sendeth him in my name 4. The holie Ghost hath distinct attributes or properties personal from them The holy Ghost onely proceeded from the Father and the Sonne He alone appeared in the shape of a Doue in the likenesse of fire not the Father or the son Christ also is said to haue beene conceiued not by the Father or the Sonne but by the holie Ghost that is by the immediate vertue and efficacie of the holy Ghost Wherefore he is another from the Father and the Sonne which is diligently to be obserued For the aduersaries heereof being conuicted of the person of the holy Ghost grant that he is a subsistent but of the Father Obiection The vertue and power of the Father is the Father himselfe the holie ghost is called the vertue and power of the Father therefore the holie ghost is the Father himselfe Aunswere This reason is Sophistical because vertue is not taken for the same in the Maior for which it is taken in the Minor For in the Maior it is taken for the power of the Father in the Minor for the person by whome the Father sheweth forth his power Thirdly That the holie Ghost is equall with the Father and the Sonne these argumentes doe proue 1. The essence of the Father and the Sonne is communicated vnto him because hee proceedeth from both and is the spirite of both But there is nothing in God which is not his essence Seeing then that is indiuisible it must needes be whole and the same communicated vnto him which is in the Father and the Sonne As the spirite of man which is in man is of the essence of man so the spirit of God which is in God is of the essence of God By this it appeareth What is the proceeding of the holy ghost namely the communicating of the diuine essence whereby the third person of the god-heade alone receiueth the same and whole or entire essence from the Father and the Sonne as from him whose spirite hee is And that the holy ghost proceedeth from the Sonne also is proued by certaine reasons First Because hee is called the Sonnes spirite Roman 8.9 If anie man hath not the spirite of Christ the same is not his Galat. 4.6 He hath sent forth the spirite of his Sonne into your heartes The spirite of his Sonne that is not giuen vnto the Sonne of the Father but existing and proceeding as of the Fathers so of the Sonnes substaunce seeing the Sonne is equall and consubstantiall with the Father Secondly because the Sonne together with the Father giueth him Iohn 15.26 And Iohn 20.22 Receiue the holie ghost Thirdly Because the holy ghost receiueth the wisedome of the sonne which hee reueileth vnto vs. Iohn 16.14 Hee shal receiue of mine and shall shew it vnto you But seeing the holy Ghost is true God consubstantiall with the Father and the Sonne he cannot receiue any thing but of him of whose substance he is Wherfore he proceedeth of the substance of the Son because he receiueth that of him which is the sonnes 2 The holy ghostes equalitie with the Father and the Son is proued by those diuine attributes properties which are attributed and communicated vnto the holy ghost as eternitie because hee created heauen and earth and because God was neuer without his spirit Likewise omnipotency and omnisciencie that is the knowing of al things 1. Corin. 2.10 The spirite searcheth al thinges yea the deepe thinges of god Likewise immensitie or vnmeasurablenesse as who dwelleth whole entirely in al the Elect.
are to bee attributed as proper functions vnto the Holie ghost For those also doth the Father and the sonne work by the holie ghost according as it is saide Wise 1.7 The spirite of the Lord filleth all the world Aunswere To the assigning of a work as proper vnto the holie ghost is required not onelie that it be immediatlie done by him but in such wise also as that he be acknowledged and worshipped therein Nowe there doth the holie ghost woorke properlie where he sanctifieth and halloweth for therefore also is he called holy 4 Of whom the holy Ghost is giuen and wherefore HEE is giuen of the Father the Son also by the Son of the Father but not by the Father For the Father giueth the holy ghost frō no other but frō himself as who is of no other but of him-selfe neither worketh from any other but from himselfe The sonne giueth the Holy Ghost from the Father from whom also him-selfe both woorketh and is That hee is giuen of and from the Father these testimonies doe confirme Act. 1.4 Hee commaunded them to waite for the promise of the Father Act. 2.17 J will powre out of my spirit vpon all flesh Iohn 14.16 vers 26. I will praie the Father and hee shall giue you another comforter The Father will send him in my name That the Holy ghost is giuen of the sonne these testimonies doe proue Iohn 15.26 I will sende you from the Father the spirit of truth Iohn 16.7 If I depart I will send him vnto you Acts. 2.33 Since hee by the right hand of God hath bin exalted and hath receiued of his father the promise of the Holy ghost hee hath shedde forth this which yee now see and heare Wherefore the sonne also giueth him but in this order that the sonne sendeth him from the Father whence is gathered a strong argument for proofe of Christes godhead For who giueth the spirite of god and who hath any right or title vnto him but god For the humane nature of Christ so far off is it that it should haue this right and power to send the Holy ghost that contrarilie it selfe was hallowed and sanctified by the Holy ghost Now wee are so to vnderstand this giuing of the goly ghost as that the Father is effectuall and forcible by him and that because the holy Ghost will the Fathers will going before woorke and effectuate this Here is then to be obserued the order of operation which is heere kept in working The Fathers will goeth before the will of the Sonne and the holy Ghost followeth The cause wherefore hee giueth vs the holy ghost is none other but onely of his free Election through the intercession of his sonne Ephes 1.4 Which hath blessed vs with all spirituall blessings in heauenlie thinges in Christ as he hath chosen vs in him before the foundation of the world Iohn 14.16 I will praie the Father and hee shall giue you another comforter The sonne giueth vs him or he is giuen by the sonne because he hath obtained for vs by his merit that he should be giuen vnto vs. 5 Vnto whom the holy Ghost is giuen THE spirit of sanctificaton is giuen to the Elect only Iohn 14.17 The world can not receiue him because it seeth him not neither knoweth him Or the holy Ghost is giuen to the whole Church or assemblie of those that are called both to the Elect and to hypocrits and furder he is not otherwise giuen vnto them than as themselues also be willing and desirous of him and then is augmented and encreased in them if they perseuere To the Elect he is giuen not onelie as concerning the knowledge of gods doctrine but also as concerning regeneration faith and conuersion because besides that he kindleth in them the knowledge of Gods truth and wil he doth further also regenerate them and endowe them with true faith and conuersion But to Hypocrites the holie ghost is giuen only as touching the knowledge of doctrine which is not profitable vnto saluation to them as it is vnto the Elect and chosen For vnto the Elect the holy ghost is so giuen that he worketh and effectuateth in them his gifts to their saluation and themselues also may know and feel by those giftes imparted vnto them the holy Ghost dwelling in them Hence it is apparent how the knowledge of tongues sciences and the like gifts bestowed on the Heathen differ from those which are bestowed on the church For they who amongest the Heathen excelled in the knowledge of tongues and good arts and thinges profitable had indeede the giftes of God but not the holy ghost whom none are saide to haue but they whom he hath sanctified and who acknowledge him to be the author of the giftes receiued We must obserue heere that the holie ghost is giuen either visiblie when he bestoweth his gifts adioyning outward signes and tokens or inuisibly when he bestoweth his giftes without signes or tokens He was giuen visiblie vnto the Apostles and others in the primitiue church Actes 2.3 There appeared vnto them clouen tongues like fire and it sate vpon each of them Actes 10.44 The holie Ghost fel on al them which heard the word And these and other like speeches are so to bee expounded as that the signe taketh the name of the thing it selfe and therefore that is affirmed of the thing which agreeth vnto the signe by which signe the holy Ghost witnesseth his presence and efficacie So also Iohn sawe the holie Ghost descending on Christ in bodilie shape like a Doue Hee sawe then the shape of a Doue vnder which god shewed the presence of his spirite wherefore wee must not thinke that there is local motion in God but his presence operation which hee sheweth and exerciseth in the church For the Holie ghost is spread abroad euery where filleth both heauē earth In which respect hee is said to bee giuen sent powred out when by his effectual and forcible presence he doth create stirre vp and by litle and litle perfect his gifts in the members of the church 6 How the holy ghost is giuen and receiued HEE is giuen after an ordinarie waie by the ministerie of the Woord and by the vse of the Sacramentes and first in manifesting himselfe vnto vs through the studying and meditation of the doctrine of the gospel For when he is known of vs he wil communicate himselfe vnto vs and when hee sheweth himselfe to be knowen of vs he dooth also renue and reforme our hearts So did hee woorke in the Elect by Peters Sermon in the daie of Pentecost Actes 2.37 Likewise hee wrought in Cornelius and the rest there present by the same Peter speaking Actes 10.44 But yet notwithstanding he doth so work by the word and Sacraments as that he is not tied to these meanes For hee conuerted Paul in his iourney Hee furnished Iohn Baptist with his giftes while hee was yet in the wombe Secondly he is giuen by woorking a
vnto Moses in the Cloud and in the Sea 5 Baptism is instituted to signifie the vnity of the Church 5 To signifie the vnitie of the Church therfore is a confirmatiō of this article I beleue the catholike church This end neuerthelesse may be contained vnder the first as also that that Baptism is a binding of the mēbers of the church among thēselues to mutual loue Because when Baptism seuereth the members of the church from others it doth also ioine and vnite them among themselues 6 It is instituted to be a token Symbole of our receiuing entrance into the Church like as in the first end of Baptisme 6 To be a token of our entrance into the church which is a distinguishing of the Church from al others For these are opposed contradictory to be not to be in the Church to enter not to enter into the Church Hither appertaine all those places in which those who were become Christians are said to haue bin presently Baptized Wherefore the Supper also is giuen only to them who are baptized for they onely are receiued into the church 7 Jt is instituted to be a means of preseruing propagating the doctrine of the free promise through the death of christ 7 To be a means of preseruing publishing more largely the Doctrine of Gods free promise that the baptised may haue occasiō to teach learn who is the autor what is the meaning or signification of Baptisme 3 What is the sense and meaning of the words of the institution of Baptisme THE confirmation of the Definition and chief ends of Baptisme is conteined in the woordes of the institution which are read in S. Matthew and S. Mark Goe and teach all Nations baptizing them in the name of the father and the sonne and the holie ghost He that shall beleeue and shall be baptized shal be saued but he that wil not beleeue shall be damned These are briefly to be expounded and declared Teach all Teach all and not some nations neither Abrahams posteritie onely Here is the difference of the sacraments of the old and new Testament For Christ did not institute this new sacrament for the Iewes onely to whom properly did belong the old sacramēts but to all others also succeeding Baptising them That is all who by your doctrine come vnto me are made my Disciples And among them are numbred the Infants also of such as come vnto Christ or are Christes Disciples For their Infants also are Disciples as being borne in the schoole of Christ For to bee borne in the Church serueth to the Infants insteede of their profession The woord is to go before the Sacramentes The order here is to be noted and obserued Hee willeth first that they be taught and after that they be baptised Wherefore hee will not haue the sacraments to bee dumbe but signifieth that the woord ought to goe before and then the sacraments to follow In the name of the Father and the sonne and the holy ghost These wordes Jn the name signifie 1. That Baptisme was instituted by the common commandement and autoritie of these three and that these three persons doe command that they who will bee members of the Church be baptised Wherefore it is of like force when the Minister baptiseth as if God the Father the Sonne and the holy Ghost did baptise And hereof also it is manifest that these three persons are the three subsistentes or persons of the Godhead 2. They signifie that these three persons confirme vnto vs by their owne testification that they receiue vs into fauour and performe that vnto vs which is signified by baptisme which is saluation if we beleeue and be baptised Where is noted the second ende of baptisme 3. To be baptised in the name of the Father the sonne and the holy ghost i◠That hee which is baptised be bound to the knowledge faith worship trust honor and inuocation of this true god who is the Father the sonne and the holy ghost This is the third ende of baptisme which Paul also in these wordes declareth Were yee baptised into the name of Paul As if hee should say Ye ought to bee his to whom ye haue giuen your name and bound your selues in Baptisme 4. Baptising them in the name of the Father the sonne and the holy ghost that is Baptising them by inuocation of the three persons inuocating the name of the father the sonne and the holy ghost vpon them Which three persons receiue vs into fauour And the Father verily receiueth vs into fauour for the sonne by the holy Ghost whome the sonne giueth vs from the Father Hee that shall beleeue This is added vnto the promise For they who are Baptised can not receiue that which is promised and sealed in Baptisme but by faith And in these wordes is noted briefly the right vse of Baptisme in which right vse the sacraments are ratified But in whatsoeuer corrupt and vnlawfull vse and administration the sacraments are no sacraments but are sacramēts to them onely who receiue them with a true faith And shall bee baptized Hee woulde confirme vs also by the outwarde signe and therefore this is added shall be baptised that wee may know that not onely by faith but by the outward signe also we are assured that wee are of the number of them who shall bee saued Vnto both both vnto Faith and vnto baptisme the promise is adioyned but after a diuerse manner vnto faith because it is the onely instrument whereby the merit of christ is apprehended vnto Baptisme because it is the signe and token of this benefit Hee shal be saued That is let him that is baptised know that hee hath if he beleeue those benefits which are signified by the externall rite namely that he is iustified and regenerated Hee that will not beleeue shall be condemned that is although he be baptised The vse of the sacrament without faith doth not saue Therefore with faith it doth saue The want of the sacrament doth not condemne yet so as that want of the sacrament be without contempt For not the want but the contempt of the sacraments condemne as which can-not possibly be where faith is And hence it cōmeth that if we cōuert this proposition He that shall beleeue and be baptised shall bee saued wee can-not reteine both necessarily Now wee conuert it thus Hee that shall be saued shall beleeue and be baptised this proposition is not necessarie because some may bee saued which are not baptised but none can bee saued which do not beleeue Wherefore there is not the same necessitie of faith and the sacraments The sacraments are then necessarie when they may bee had according to the ordinance and institution of God For the contempt of the sacrament when it may so be had is repugnant vnto faith Obiection Christ attributeth saluation both to faith and to baptisme Therefore in conuerting the proposition wee must affirme both
endeuour to obserue al these conditions in their praying the wicked contrarily either omitte and neglect them all or keeping one or two conditions erre in the rest Some er in the knowledge of the nature and wil of God therein omitting the first condition some erre in the thinges which are to bee asked when they aske either euill thinges or vncertaine or not approoued by god Some aske these hypocriticallie some without a feeling of their want some not with a confidence in the Mediatour some persisting in their wickednes thinke yet that God heareth them some desire things necessarie to saluation with a distrust and diffidence some lastly aske not thinking of Gods promise and therefore not according to faith 4 What is the forme of praier by Christ prescribed THE forme of prayer prescribed by Christ vnto vs is recited by the two Euangelists Matthewe and Luke Which forme Christ deliuered vnto vs not that we should be tied to these woords but that we might know both how and what to aske Obiection We may not be wiser than Christ Therefore seeing hee hath appointed vs a certaine forme of praier we must hold vs contented therewith and therefore we doe amisse when wee vse other formes of praiers Aunswere Wee maie not depart from that forme if Christ will haue vs tied vnto it but he will not haue vs tied to these words because his purpose was when he taught his disciples to pray to deliuer a briefe summe of those things which we are to ask of God Replie That is to be reteined than which no better can be inuented Wee cannot inuent a better forme and better woords than are these of Christ himselfe Therefore wee must retaine also the forme and woords Aunswere Wee can not inuent better woordes neither a better forme that is to expresse this summe of such thinges as are to bee desired which is as it were the general of al thinges that are to be desired These generals of gods benefits which Christ in this forme hath prescribed vnto vs to be desired cannot bee proposed in a better forme but Christ will haue vs also to descend to the specials to aske particular benefits according to our necessitie For that forme prescribed by Christ is nothing else but a set or course of certaine heads or generals whereunto al benefites as wel corporal as spiritual may be referred And whē christ willeth vs to desire the generals he willeth vs also to desire the specials And furder also those things which are here put in general we are in like maner for this cause to declare in special that we may be lead into a consideration of our necessity to a desire of making our petition vnto God to help our necessity Now that we may do this we haue neede also of special formes of praieng For to the explicatiō of generals by their specials we haue need of another form But yet al other forms of praier must agree with this form prescribed by christ although we be not tied vnto this form of Christ as being a thing altogether indifferent as appeareth by these places of Scripture Ioh. 14.13 Whatsoeuer ye aske of the father in my name whether ye aske it in general or in special he wil giue you Wherefore Christ hath not tied vs to a certaine forme Jam. 1.5 Jf any of you lack wisedome let him aske and it shal bee giuen him Likewise Matt. 20.24 Pray that your flight be not in the winter But this as touching the woordes is not in the praier prescribed by Christ There are also examples of praiers both in the New and old Testament Wherefore the forme of praier deliuered vnto vs by Christ is wholy a thing indifferent Nowe this praier of christ hath three partes a Proeme a Petition and a Conclusion The Proeme is Our Father which art in heauen The Proeme hath two partes 1. Our Father 2. which art in heauen And the Lord vsed this kind of Proeme because he wil be called vpon with due honor This honor consisteth 1. In true knowledge 2. Jn true confidence 3. Jn obedience Obedience compriseth 1 True loue 2. True fear 3. Hope 4. Humiliation 5. Patience The first part of the Proeme Our Father God is called Our Father 1. Jn respect of our creation Luk. 3.38 The sonne of Adam the sonne of God 2. In respect of our redemption and receiuing into fauour by his sonne our Mediatour Christ is the only begotten sonne of god we are not his sons by our owne nature but are adopted for christs sake 3. In respect of our sanctification or regeneration by the holie Ghost in Christ Obiect 1. We Jnuocate the Father according to the prescript of his own son Therefore we must not inuocate the son and the holy Ghost Aunswer The consequence of this reason is denied because the consequēce holdeth not from the attributing of some property vnto one person of the god-head to the remouing of the same from another person of the god-head Again the name of Father as also the name of god when it is opposed to all the creatures is taken essentially not personally but when it is put with another person of the God-heade it is taken personallie Wherefore in this place the name of Father is taken essentially the reasons hereof are manifest 1. Because the name of Father is not here put with another person of the God-head but with the creature of whom he is inuocated So also by the Prophet Isaiah cap. 9.6 Christ is called The euerlasting father 2. The Jnuocating of one person doth not exclude the others when mention is made of their external outward works 3. We cannot consider God the father but in the sonne the Mediatour And the Son hath made vs Sons by the holy ghost who is called the spirit of adoptiō 4. Christ teacheth vs that we must inuocate him also saying Verilie verilie I say to you whatsoeuer yee shal aske of the father in my name he shal giue you 5. Christ giueth the holie Ghost Therefore it is hee himselfe of whom wee aske him Obiect 2. Christ is called and is our brother Therefore he is not our father Aunswere He is our brother in respect of his humane nature But hee is our father in respect of his diuine nature Ob. 3. If he be called the father who hath receiued vs into fauor for Christs sake then is not Christ vnderstoode by the name of father because he that receiueth vs into fauour for christs sake is not Christ himself But the father whō we here so cal receiueth vs into fauor for christs sake Wherefore he is not christ Answ Hee that receiueth vs into fauour for Christs sake is not Christ himselfe that is not in the same sense and respect Christ as he is our Mediatour is hee through whom we are receiued but as he is god he is he that receiueth vs. Christ wil haue vs to call God Father and so to inuocate him 1. In regard of the true
was neither to last continually neither did it binde consciences for feare of the wrath of God if these things were not obserued but it dured but for a time for their infirmity who were conuerted from Iudaisme to Christ or were to be conuerted as Paul doth at large teach 1. Cor. 10. To these they ad the examples of the Church whom they say Obiection 4 euen from the Apostles to these verie times to haue beleeued and obserued some thinges not onelie not deliuered in the Scripture Present examples but contrarie to the Scripture They bring forth the selfesame decree of Ierusalem concerning things offered to idols and blood which being made of the Apostles and expresly set downe in the Scripture was yet abolished by the Church But it hath bin already ready said that that constitution was made not that it should last for euer but for a time for a certaine cause euē for the infirmitie of the Church which was gathered from among the Iewes and after that cause ceased that ordinance taketh place no longer Neither yet did it at that time fetter mens consciences as if the worshipping or offending of God did lie in it wherefore the abrogating of it is not contrarie but doth verie well agree with it To these also they recken the obseruing of the Lords Daie We trulie as we doe beleeue this to be an Apostolick tradition perceaue it to be profitable and a farre other maner of one then for the most part they are which they would faine thrust vpon vs vnder the Apostles name so we doe not put anie worship of God to consist in this thing but know it to be left arbitrarie vnto the Church Euen as Coloss 2. it is said Let no man condemne you in respect of a holie daie But they affirme also that some things not written are beleeued which yet to call in question we our selues confesse to be vnlawful as That infantes are to be baptised That Christ descended into Hel That the Sonne of God is cōsubstantial vnto the eternal father But they are too impudent if they take vnto themselues a licence of hatching newe opinions because the Church for to expound the meaning of the Scripture vseth some where wordes which are not extāt in the Scripture But impious are they blasphemous if they saie the doctrine it self which the Church professeth in these wordes is not extant in the Scriptures 5 Obiection The holie Ghost is to teach the Church therfore not the Scripture They say also that the holy Ghost is promised the Church that it may teach those things which ar not deliuered in the Scriptures as Iohn 14. But the cōforter which is the holy Ghost whō the father shal send in my name he shal teach you al things And cap. 16. whē the spirit of truth shal come he shal lead you into al truth But here they maliciously omit that which is added And shal bring all things to your remembrance which I haue told you Again He shal beare witnes of me Again He wil reproue the world of sin of righteousnes of iudgement Again He shal glorify me for he shal receiue of mine shall shew it vnto you For out of these it is manifest that the holy Ghost should speake nothing but that which was writtē in the Gospel Christ himself had before time taught his disciples so far is it that he should bring any thing contrary to thē For neither can he dissent frō Christ nor frō himself So also when they alleadge that of Ier. 31. I will put my Lawe in their inward partes and in their harts will I write it And 2. Cor. 3. Ye are the Epistle of Christ written not with incke but with the spirit of the liuing God not in tables of stone but in fleshie tables of the hart they doe not marke that the spirite cannot speake in mens hearts contrarie vnto these things which he reuealed in the Scripture neither would God write anie other Law in mens harts but that which is alreadie reuealed and written and that therefore the Apostle Paul opposeth not the matter written but the manner of writing in tables and hearts one against another for because that the same was written in both but there with ink and here with the spirit of God It hath lesse colour which they goe about to builde out of that place to the Philippians cap. 3. If you be otherwise minded God shall reueile euen the same vnto you If therefore saie they the Church think anie thing different from the written woorde that proceedeth from the holie Ghost For the Apostle comforteth and cōfirmeth the godly that albeit they did not vnderstād somewhat of that which there hee had written or were of another iudgement in it yet that hereafter they should bee taught it of God and should know those things to bee true which he had written Whenas therefore it is denied that the holy Ghost reuealeth any thing diuers from that which is written the rule maistership of the spirit in the Church is not taken awaie but the same spirit is matched with him selfe that is with the rule of Scripture least those thinges should be thrust vpon vs vnder his name which are not his Further they make their boast that the Church cannot erre 6 Obiection The Church doth not er and that therefore the decrees of the Church are of equall autoritie with the holie Scripture because the Church is ruled by the same spirite by which the Scripture is inspired euen as it is promised Matth. 18. If two of you shall agree in earth vpon any thing whatsoeuer they shal desire it shal be giuen them of my Father which is in heauen For where two or three are gathered in my name there am I in the middest of them And cap. 28. I am with you alway vnto the end of the world So 1. Ioh. 2 Yee haue anointment from him that is holy and yee know all thinges Likewise The anointing which yee receaued of him dwelleth in you and yee neede not that any man teach you But as the same annointing teacheth you of all thinges and it is true and is not lying and as it taught you yee shall abide in him But first of all wee know that it is the true Church onely 1 Aunswere The true Church Mat. 13. Mar. 4. Luk. 8. which erreth not and is ruled by the holy spirite which is gathered in the name of Christ that is which heareth and followeth the voice of the Sonne of God And therefore these things doe nothing appertain to a wicked multitude which openlie maintaineth doctrine contrary to the Gospel though it neuer so much vaunt of the Churches name yea and beareth sway and rule in the Church according to that which is said To him that hath shal bee giuen But from him that hath not euen that which hee seemeth to haue shall bee taken away So did the Pharisees and Sadduces amongst the Israelits er
be obiected that this honor is proper vnto Christ to be the image of god Coloss 1. and Hebr. 1. it is well knowen that Christ is after an other sort the image of god than other men For hee is in respect of his Diuinitie the image not of himselfe neither of the holy Ghost but of his eternall father coeternal and consubstantiall and coequall with his Father in essence essential properties and workes and is that person by which the Father doth immediatly reueal himselfe in creating and preseruing all thinges but chiefly in sauing the elect Secondly In respect of his humane nature he is the image of God that of the whole Trinitie because the three persons together bestowed on Christs humanity these giftes properties maiestie which are the image of God Now albeit this image of God is created finite not immense yet doth hee by many degrees and in number of gifts as in wisedome righteousnes power glorie far excell al Angels men after a peculiar maner resembleth the fathers nature and wil vnto vs in doctrine vertues actions because as the human nature which he took vnto him so all the properties actions thereof are proper vnto the Substantiall coeternall word of the eternall father Iohn 14. Philip hee that hath seene me hath seene my father Beleeuest thou not that I am in the father the father in mee The wordes that I speake vnto you I speake not of my selfe but the father that dwelleth in me he doth the workes Angels holy men are termed the image of god as wel in respect of the son the holy ghost as of the eternal father as it is said Let vs make man in our image according to our likenes that not for the likenes or identity of essence or some equality but for the agreeing of some properties not in degree or essence but in kind imitation which are essential infinit in god but in the creatures finite accidental that is qualities motions framed in thē by god to represent in some sort his nature They also who as in time past the Anthropomorphitae will haue the image of god to be the forme of mans body Adam not the image of God according to his bodie but according to his soule say that whole Adam was made to the image of God and therefore according to his body also But they perceiue not the vsual maner of speaking of a person composed of diuers natures which is called The communicating of properties when that is communicated to the whole person in the concrete which is onely proper to one of the natures as in the same place Adam was made a liuing soule Now as the scripture mentioneth the nature of the soule so also doth it mention such an Image of God as agreeth not vnto the bodie Again they obiect Christ is the image of god The faithfull not in al thinges like vnto the diuinitie in which they are like Christ because Christ himselfe in his body was not like vnto God but vnto man But the faithfull beare in their bodie the Image of Christ Heb. 2. 4. Philip. 4. Therefore the body also is the image of Christ There are 4. terms in this Syllogism because christ is not in his body but in his Diuinity the image of his father in soul or in the gifts or properties thereof actions he is the image of the whole Diuinity or godhead Wherefore the image of god is in the faithful the same which the image of god is in Christ neither are they in all thinges like vnto the godhead in which they are like Christ because there is somewhat in Christ besides his Diuinity the image of the Diuinity which is in the soul that is his body which hath an affinity not with the diuine nature but with the nature of our bodies Again they say The frame of mans body is made with admirable skil cunning wherefore there shineth in it is beheld as in an image the wisedom of the creator But it foloweth not hereof that the body is the image of god For so should al things be made to the image of god seing that in al gods works his power wisedome goodnes doe appeare which yet the scripture doth not permit which setteth out onely the reasonable creatures with this title commendation placeth the image of god in those things which belong not to the body but to the soul Here also question is made concerning the place of the Apostle 1. Cor. 11. Man is the image glory of god How man is said of S. Paul to be the image of god and not the woman but the woman is the glory of the man where Paul seemeth to attribute the image of god onely to man and to take it away from the woman But the Apostle meaneth that man only is the image of god not in respect of his nature being partaker of diuine wisedome righteousnes ioy neither in respect of his dominiō ouer other creatures for these are common to man woman but in respect of ciuil domestical ecclesiasticall order Gen. 3.1 Cor. 14. 1. Tim. 2. in which he wil haue the publick gouernmēt administratiō to belong vnto the man not to the womā Quest Seing that mā was made to the image of God it is demanded whence came this state in which now we see all things contrary Ans From the sinne of our first Parents OF THE FIRST SINNE Next vnto the place of the image of god is adioyned the place of the first sinne For seeing man was created to the imade of God that is perfectly wise perfectly righteous perfectly blessed the questiō hath been not without cause in all times whence this present estate of man commeth wherein he except he be born again by the holy ghost cannot do other than sin and be obnoxious to calamities of all sortes and at length to death it selfe To this question answere cannot be made but out of the doctrine of the Church onely which is that all this confusion and miserie floweth from the first sinne of our first Parents We must see therefore what that sinne is concerning which fower thinges especially come to bee considered 1 What it was 2 What the causes thereof 3 What the effectes 4 Why god permitted it 1 What that first sinne of Adam and Eue was The manifoldnes of the first sinne 1 In pride against God IT was diuers and manifolde and many and most grieuous sinnes are seene in that first sinne 1. Pride against god ambition and an admiration of himselfe For man not content with that state wherein god had placed him desired to bee eequal with God This doth God charge him with when he saith Behold the man is become as one of vs to know good and euill 2 In incredulitie contempt of Gods iustice 2. Incredulitie and vnbeliefe and contempt of Gods iustice and mercie because
then and deliuerer must wee seeke for Such a one verily as is verie man perfectly iust and yet in power aboue al creatures that is who also is verie f 1. Cor. 15.21 25. Ier. 23.6 Isai 53.11 2. Cor. 5.14 Heb. 7.16 Isa 7.14 Rom. 8.3 God 16 Wherefore is it necessarie that he be verie man and that perfectly iust too Because the iustice of God requireth that the same humane nature which hath sinned doe it selfe likewise make recompence for sinne But hee g Ro. 5.12 17. that is himselfe a sinner h 1. Pet. 3.18 cannot make recompence for others 17 Why must he also be verie God That he might by the power of his Godhead i Isay 55.3 18. Acts. 2.24 1. Pet. 3.18 sustaine in his flesh the burden of Gods wrath and k 1. Iohn 1.2 49.10 Act. 20.28 Ioh. 3.16 might recouer restore vnto vs that righteousnesse and life which we lost 18 And who is that Mediatour which is together both very God and a very perfectly iust man Euen our Lord Iesus Christ l Mat. 1.23.1 Tim. 3.16 Ioh. 14.16.1 Tim. 2.5 Luk. 2.11 who is made to vs of God wisedome righteousnesse sanctification and m 1. Cor. 1.30 redemption 19 Whence knowest thou this Out of the gospell which God first made knowen in n Gen. 3.15 Paradise afterwards o Gen. 22.18 49.10.11 Rom. 1.2 Heb. 1.1 Act. 3.22 c. 10.43 did spread it abroad by the Patriarks Prophets p Ich. 5.46 Heb. 10.7 shadowed it by sacrifices other ceremonies of the law lastly q Rom. 10.4 Gal. 4.4 3.24 Heb. 13.8 accōplished it by his only begotten Son 20 Is then saluation restored by Christ to all men who perished in Adam Not to al but to those only who by a true faith are engraffed into him r Ioh. 1.12 3.36 Isa 53.11 Psal 2.12 Rom. 11.20 Heb. 4.2 10 39. receiue his benefits 21 What is faith It is not only a knowlege whereby I surely assent to al things which God hath ſ Heb. 11.13 Ia. 2.19 Gal. 2.20 reuealed vnto vs in his word but also an assured t Rom. 4.16 5.1 10.10 c. Iac. 1.8 trust kindled in my u Rom. 1.16 10.17 1 Cor. 1.21 Mar. 16.16 Act. 16.14 heart by the holy x Mat. 16.17 Ioh. 3.5 Gal. 5.22 Phil. 1.19 ghost thorough the gospel whereby I make my repose in God being assuredly resolued that remissiō of sins euerlasting righteousnes life a Hab. 2.4 Mat. 9.2 Eph. 2.7.8.9 Rom. 5.1 is giuen not to others only but to me also and that freely through the mercy of God for the b Rom. 3.24.25 Act. 10.43 merit of Christ alone 22 What are those thinges which are necessarie for a Christian man to beleeue All things which are c Ioh. 20.31 Mat. 28.10 promised vs in the gospel the sum whereof is briefely comprised in the Creed of the Apostles or in the Articles of the Catholick vndoubted faith of all Christians 23 Which is that Creede I Beleue in God the father almighty maker of heauē earth And in Iesus Christ his only Son our Lord which was cōceiued by the holy ghost born of the virgin Mary suffered vnder Pontius Pilate was crucified dead buried he descended into hell the third day he rose again frō the dead he ascended into heauen sitteth at the right hand of God the father almighty from thence shal he come to iudge the quick the dead I beleue in the holy ghost the holy catholick church the communion of saints the forgiuenes of sins the resurrection of the body and the life euerlasting AMEN 24 Into how manie parts is this Creede diuided Into three parts The first is of the eternall father our creation The second of the Sonne our redemption The third of the holie ghost our sanctification 25 Seeing there is d Deut. 6 4. Ephes 4.6 Esa 44.6 45.5 1. Cor. 8.4 but one onlie substance of God why namest thou these three The Father the Sonne and the holie Ghost Because God hath so e Esa 61.1 Luc. 4.18 Psal 110 1. Mat. 3.16.17 28.19 Io. 14.26 15.26 Tit. 3.5.6 Eph. 2.18 2. Cor. 13.13 Gal. 4.6 1. Ioa. 5.7 manifested himselfe in his woorde that these three distinct persons are that one true euerlasting God OF THE FATHER 26 What beleeuest thou when thou saiest I beleeue in God the Father almightie maker of heauen and earth I beleeue the euerlasting father of our Lord Iesus Christ who a Gen. 1. 2. Psal 33.6 Iob. 33.4 Act. 4.24 14.15 c. Isa 45.7 hath made of nothing heauen earth with all that are in them who like-wise vpholdeth and b Psa 104.3 115.3 Mat. 10.29 Heb. 1.3 Rom. 11.36 gouerneth the same by his eternal Counsel and prouidence c Ioa. 1.12 Rom. 8.15 Gal. 4.5.6.7 Eph. 1.5 to bee my God my Father for Christes sake and therefore I doe so trust in him and so relie on him that I make no doubt but he will prouide all things d Psal 55 23. Mat. 6.26 Luc. 12.22 necessarie both for my soule and bodie And further whatsoeuer euils he sendeth on mee in this troublesome life hee will e Rom 8 28. turne them to my safety seeing both he is able to doe it as beeing f Isa 46 4 Rom. 10 12. 8.38 c. God almightie and willing to doe it as beeing g Mat 6. 7.9.10.11 a bountifull father 27 What is the prouidence of God The Almighty power of God euery where present h Act. 17.25 c. Psal 94 9. c. Is 29.15 c. Ezec. 8.12 whereby hee doth as it were with his hand vphold i Heb. 1.2.3 gouerne heauen earth with all the creatures therin So that those thinges which growe in the earth as likewise raine and drouth fruitfulnes barrainnes meat k Ier. 5.24 Acts. 14.17 drink l Ioh. 9.3 health and siknesse m Prou. 22.2 riches and pouertie in a woord all things come not rashly or by chance but by his fatherly counsell and will 28 What doth this knowledge of the Creation and prouidence of God profite vs That in aduersitie n Rom. 5.3 c. Iac. 1.3 Iob. 1.21 c. wee may bee patient and o Deut. 8.10 1. Thess 5.18 thankfull in prosperitie p Rom. 5.4.5 haue hereafter our chiefest hope reposed in God our most faithfull father beeing sure that there is nothing which may q Rom. 8.38.39 withdrawe vs from his loue for as much as all creatures are so in his power that without his will they are not r Iob. 1.12 2.6 Prouer. 21.1 Acts. 17.25 c. able not only to do any thing but not so much as once to moue OF THE SONNE 29 Why is the Sonne of God called Iesus
power to a new life Lastly the resurrectiō of our head christ is a l 1. Cor. 15.12 c. Rom. 8.11 pledge vnto vs of our glorious resurrection 46 How vnderstād you that He ascended into heauē That Christ his Disciples looking on was a Act. 1.9 Ma◠16 19. Luc. 24.51 taken vp from the earth into heauen and yet still b Heb. 4.14 7.25 9.11 Rom. 8.34 Eph 4.10 Col. 3.1 is there for our sakes and wil be vntill he come againe to iudge the quick and c Act. 1.11 Mat. 24.30 dead 47 Is not Christ with vs then vntill the ende of the world as he hath d Mat. 28.20 Mat 26.11 Io◠16.18 17.11 Acts. 3.21 promised Christ is true God and true man and so according to his manhood he is not now on earth but according to his godhead his maiesty his grace and spirit he e Ioh. 14 17. c. 16.13 Ep. 4.8 August tract 50. in Ioh is at no time from vs. 48 Are not by this means the two natures in Christ pulled asunder if his humanity bee not wheresoeuer his diuinity is No for seeing his diuinity is incomprehēsible euery where f Act. 7.49 17.27 c. Ier. 23.24 present it followeth necessarily that the same is without the bounds of his human nature which he took vnto him and yet is neuertheles in it g Col. 2.9 Ioh. 3 13. 11.15 Mat. 28.6 abideth personally vnited to it 49 What fruite doth the ascension of Christ into heauen bring vs First that he h 1. Ioh. 2.1.2 Rom. 8.34 maketh intercession to his father in heauen for vs. Next that wee haue our flesh in heauen that wee may bee confirmed thereby as by a sure pleadge that it shal come to passe that he who is our head will i Ioh. 14.2 20.17 Eph. 2.6 lift vp vs his mēbers vnto him Thirdly that hee k Ioh. 14.16 16.7.2 Cor. 1.22 2. Cor. 5.5 sendeth vs his spirit insteed of a pledge between him and vs by whose forcible working we seeke after not earthly but heauenly things where he himselfe is l Col. 3.1 Phil. 3.20 c. sitting at the right hand of God 50 Why is it further saide Hee sitteth at the right hand of God Because Christ therefore is ascended into heauen to m Ep. 1.20 5.23 Col. 1.18 shewe there that hee is the head of his church by whō the father n Mat. 28.18 Ioh. 5.22 gouerneth al things 51 What profite is this glorie of our head christ vnto vs First that through his holy spirite he a Eph. 4.10 powreth vpon vs his members heauenly graces Then that hee shieldeth and b Ps 2.9 101. 2. Ioh. 10.28 Ephes 4.8 defendeth vs by his power against all our enimies c Lu. 21.28 Ro. 8.23.24 Phi. 3.20 Tit. 2.13 52 What comfort hast thou by the comming againe of Christ to iudge the quicke and dead That in all my miseries and persecutions I looke with my head lifted vp for the verie same who before yeelded himselfe vnto the iudgemēt of God for me and d 2. Thess 1.6.7 1. Thess 4.16 Mat. 25.41 tooke away all malediction from me to come iudge from heauen to throw al his my enimies into euerlasting paines but to e Mat. 25.34 translate me with all his chosen vnto himself into celestiall ioies and euerlasting glory OF THE holie-HOLIE-GHOST 53 What beleeuest thou concerning the holy-holy-ghost First that he is true and coeternall God with the eternal father the f Gen. 1.2 Is 48.16 1. Cor. 3.16 1. Cor. 6.19 Act. 5.3.4 Son Secondly that he is also g Mat. 28.19 2. Cor. 1.2 giuen vnto mee to h Gal. 3.14 1. Pe. 1.2 1. Cor. 6.17 make mee through a true faith partaker of Christ and all his benefits to i Act. 9.31 comfort me and to k Ioh. 14.16 1. Pet. 4.14 abide with mee for euer 54 What beleeuest thou concerning the holy Catholicke Church of Christ I beleeue that the Sonne of l Ioh. 10.11 God doth from the m Gen. 26.4 beginning of the worlde n Rom. 8.29.30 Ep. 1.10 1. Pet. 1.20 to the end gather defend and o Is 59.21 Ro. 1.16 10.14.17 Eph. 5.26 preserue vnto himselfe by his spirite and p Act. 2.46 Eph. 4.3.4.5 woorde out of whole q Mat. 16.18 Ioh. 10.28 mankinde a company r 1. Ioh. 3.21 2. Cor. 13.5 chosen to euerlasting life and agreeing in true faith and that I am a liuely ſ 1. Ioh. 2.19 member of that company and so shall t 1. Cor. 1.8.9 Rom. 8.35 c. Psal 71.18 remaine for euer 55 What meane these wordes The communion of Saints First that al and euerie one who beleeueth are in common a Ioh. 1.3 Rom. 8.32 1. Cor. 12.13 21. 1. Cor. 6.17 partakers of Christ all his graces as being his members And then that euerie one ought readily b 1. Cor. 13.5 Phil. 2.45.6 cherefully to bestow the giftes graces which they haue receiued to the common commodity and safety of all 56 What beleeuest thou concerning remissiō of sins That god for the satisfaction made by c 1. Ioh. 2.2 2. Cor. 5.19.21 Christ hath put out all the remembrance d Ier. 31.34 Ps 103.3.4.10.11 Rom. 7.24.25 Rom. 8.1.2.3 of my sinnes also of that corruption within me wherewith I must fight all my life time and doth freely endowe me with the righteousnesse of christ that I e Ioh. 3.18 come not at any time into iudgement 57 What comfort hast thou by the Resurrection of the flesh That not only my soule after it shal depart out of my body shal presently be f Luc. 23.43 Phil. 1.23 taken vp to christ but that this my flesh also being raised vp by the power of christ shal be again vnited to my soul shal be g 1. Cor. 15.53 Iob. 29.25.26 1. Ioh. 3.2 Phil. 3.21 made like to the glorious body of christ 58 What comfort takest thou of the article of euerlasting life That for asmuch as h 2. Cor. 5.2.3 I feel already in my hart the beginning of euerlasting life it i 1. Cor. 2.9 Iohn 17.3 shal at length come to passe that after this life I shal enioy ful perfect blisse wherein I may magnifie God for euer which blessednesse verily neither eie hath seene nor eare hath heard neither hath any man in thought conceiued it 59 But when thou beleeuest all these thinges what profit redoundeth thence vnto thee That I am righteous in Christ before God and an heir of k Heb. 2.4 Rom. 1.17 Ioh. 3.36 eternal life 60 How art thou righteous before God l Rom. 3.21.22.24.25.28 5.1 Gal. 2.16 Ep. 2.8.9 Phil. 3.9 Only by faith in Christ Iesus so that although my conscience accuse me that I haue grieuously trespassed against al the commandemēts
vnto the end among which none is so little that deserueth not euerlasting death and all of them are so euill and grieuous that they cannot bee expiated or doone away no not by the eternall punishment of any creature The third is That he may restore by his forcible operation power the Image of God in vs. The fourth is That he should make knowen vnto vs the secret wil of God concerning the receiuing of mankind againe into fauor For of this except he were God himselfe should bee ignorant so should not be able to reueale it vnto others Ioh. 1.18 No man hath seene God at anie time the onlie begotten Sonne which is in the bosome of the Father hee hath declared him The fift is That he might giue the holie ghost by whome hee might bestowe on vs mantaine and perfect in vs the benefits purchased by his death to wit remission of sinnes righteousnesse new obedience and life euerlasting For it is not sufficient for our Mediatour to make intercession for vs to be made a sacrifice to open and manifest the decree of God but it is necessarie also that he promise in our behalfe that wee shall embrace the decree concerning our redemption by our mediator and cease at length to offend God through our sinnes which is the other part of the couenant made betweene God and vs and is performed by vs that the couenant may remaine firme and ratified But this by-reason of our corruption could bee promised of no man in our behalfe except hee haue the power also of giuing the holie ghost by whom he might woorke in vs to assent and to be more and more conformed to the Lawe of God But to giue the holy ghost and by him to woorke forcibly in the harts of men faith conuersion and saluation belongeth to god alone whose also is the spirit Ioh. 15.26 Whom I wil send you from the father Obiection The partie offended cannot bee Mediatour Christ as he is God is the partie offended Therefore as hee is God hee cannot bee Mediatour Aunswere The Maior proposition is true if the partie offended be such a one in whom there are not more persons But a most cleare Testimony whereby are taught in few words those three to wit That the Mediatour is both true man and perfectly iust and true God is extant Act. 20.28 when it is said God hath purchased the Church with his blood For he is true man who sheddeth his owne blood He is perfectly iust who sheddeth it for the redemption of others He is true God to whom both the name and properties of true god are giuen which is to be a redeemer both by his merit and also by his efficacy and power and that of the church that is of the elect and chosen 5 Who is and may be that Mediatour OF the person who should be that Mediatour mention hath beene made by the way in the former question but the handling of it dooth chiefly appertaine vnto this The Mediatour was to bee God yet not the father nor the Holy Ghost That Mediatour who must be both very god and very man is not neither can be any other than the naturall sonne of god who also is the sonne of Mary that is Iesus Christ 1. Our Mediatour must be true god But god the father could not be Mediatour because he worketh not by himselfe or immediatly but mediately by the Sonne and the holy Ghost though yet he dooth all things of himselfe neither is hee the messenger or is sent but he sendeth the Mediatour Neither yet could god the holy ghost be Mediator because he was to be sent of the Mediator into the harts of the elect Therefore necessarily the sonne was to be our Mediatour 2. That which a man imparteth to others he must needes haue himselfe first But it belongeth vnto the Mediatour to conferre and bestowe grace and the name of the children of God vpon vs that is to woork that through him we might be adopted of God to bee his sonnes now this the holy Ghost doth not giue for hee is not the Sonne neither had the father it because hee was to adopt vs by his Sonne to bee his Sonnes Therefore the Mediatour himselfe was to haue the right and name of a Sonne and that not by grace onelie but by nature that is hee was to bee a Sonne by nature that hee might make vs the Sonnes of adoption Iohn 8.36 If the Sonne shall make you free yee shall bee free indeede Iohn 1.12 As manie as receiued him to them hee gaue power to bee the Sonnes of GOD. Ephes 1.5 Who hath predestinate vs to bee adopted thorough Iesus Christ vnto himself vers 6. With his grace he hath made vs accepted in his beloued 3. The Sonne alone is that person by which the father openeth his will concerning our redemption giueth his holie spirit maketh vs new creatures Therefore is the sonne called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the price ransome of our redemption and the scripture ioineth the first creation with the second sheweth that we are again to be created by him by whom we were created of God 2 Cor. 5.17 Gal. 6.15 Eph 2.10 Ioh. 13. But this was proper vnto the Mediatour to be a messenger truceman betweene God vs to remake or regenerat vs by his spirit Therefore the sonne must be this Mediatour 4. It belongeth to the Mediatour to send the holy Ghost But the son sendeth the holy Ghost Therefore the sonne is Mediatour The father also indeede sendeth the holy Ghost but mediately by the Sonne the Sonne immediatly 5. It belongeth to the Mediatour to suffer die for vs. But the son is he who taking our flesh vpō him hath suffred in it died Therefore he is the Mediator 6. That the son is the Mediatour is proued by conference of reuelations prophecies in the old testament by the fulfilling of the same in the new 7. The same is proued by the works miracles which Christ wrought Ioh. 5.36 The works that I do beare witnes of me that the father sent me Ioh. 1.38 Beleeue my works 8. This is also apparant by the office of the son His office is to declare the counsail of his father whence he is called the word Ioh. 1.18 The onely begotten son which is in the bosome of the father he hath declared him Hee hath also opened vnto vs the true knowledge of god his secret wil concerning our redemption 9 By testimonies of Scriptures both others this of the Apostle 1. Cor. 1.30 Christ is made of god vnto vs wisedome righteousnes or iustice sanctification redemption Here are put the * That is wisedome is put for the maker of vs wise Iustice for our Iustifier sanctification for our sanctifier redemption for our redeemer abstracts for their concrets Iustification and Sanctification in vs before the fall were one the same thing as in the holie Angels
the holie ghost proceeding from the Father and the Sonne Euen as it hath bin manifested from aboue certain worde thereof beeing deliuered by the Prophets Christ and the Apostles and by diuine testimonies tâ—at the eternall Father together with the Sonne and the holy ghost hath created heauen and earth and all creatures and worketh all good things in all that in mankind he hath chosen vnto himselfe and gathered a Church by and for the Sonne that by his Church this one and true Deitie may be according to the word deliuered from aboue acknowledged celebrated and adored in this life and in the life to come lastly that he is the iudge of the iust and vniust The description of God according to philosophie Philosophically he is described on this wise God is an eternall minde or intelligence sufficient in himselfe to all felicitie most good and the cause of good in nature So is hee defined by Plato in his book of Definitions likewise in his Timaeus And by Aristotle Lib. 12. Metaph. Cap. 7. and Lib. de Mundo c. The Theological description of god In what the former descriptions differ which the church deliuereth differeth from this Philosophical description because that is pefecter than this 1 In the number of parts whereof it addeth manie by nature vnknown vnto men as of the Trinity of the RedeÌ„ption of man c. 2. In the vnderstanding declaration of those parts which are common to both for the Theological description declareth them more certainlie and fullie 3. In the effect or fruite By Philosophie or the light of nature men are not able to bee brought to the true knowledge of God both because it is maimed and false by mens corruption as also because it doth not stirre vp in vs Godlines that is the loue and feare of God seeing it teacheth not those things whereby this is effectuated and brought to passe An explication of the description of God deliuered by the Church GOD is an essence That is a thing which 1. hath his being from none but from himselfe 2. is preserued or sustained of none but subsisteth by himselfe 3. is necessarilie 4. is the only cause vnto all other things of their being Wherfore he is called Iehoua as if you would saie beeing by himselfe and causing other things to be to wit according to his nature and promises Spirituall 1. Because hee is incorporeal as being infinite and indiuisible most excellent 2. Insensible For first experience teacheth this Secondly God is without sensible qualities which are the obiects of the senses and Thirdly hee is immense The eies perceiue onely thinges finite and which are within a certain compasse 3. He is spirituall because both himselfe liueth and is the author of all life both corporall and spirituall Obiection Against this opinion manie places of scripture haue beene heretofore by some alleadged How God and Angels appeared vnto men in which it is written that God and Angels did appeare and were seen thereby to proue that their nature is corporeal and visible But we are to know that not the very substances of God and Angels but created shapes and bodies were beheld of men made carried and moued by the will and vertue of God or Angels that by them they might make knowen their presence and vse their ministerie and seruice in instructing men of those thinges which seemed good vnto them And these were sometimes by imagination represented to the interiour senses of men which also somewhere may somewhere cannot be gathered out of the circumstances of the histories As the Angels appearing to Abraham Lot were inuested with true bodies as which might bee toucht and handled Whether Micha before Achab saw with the eies of his bodie or of his mind the Lord and his Angels is a matter of doubt But that those visible shapes were not the very substaunce of God is hereby manifest for that the scripture with great consent teacheth that God is seene of no man neither can be seene and incomprehensible and vnchangeable But those visible shapes were not alwaies the same How God is saied to be seene face to face 2 Obiection To these they adde that which is saide that God was seene of Iacob face to face Gen. 32. And of Moses Exod. 33. and Deut 34. And of all the people Deut. 5. And that all of vs shall see God face to face in the life to come 1. Cor. 13. By which metaphor or borrowed speeche is signified a cleare and conspicuous manifestation and knowledge of God which is perceiued not with the eies of the bodie but of the minde either by meanes as by the word by his woorkes and outwarde tokens and such as runne into the the senses whence the minde may gather somewhat of God Or without meanes by inwarde reuelation And albeit in the life to come shall bee a farre more bright knowledge of god than nowe yet to knowe god most perfectly is proper to god onely as it is saide Iohn 6.46 Not that any man hath seene the father saue hee which is of God hee hath seene the father So farre is it that the inuisible infinite and euerlasting Deitie may euer be conceaued by bodilie eies whose nature is not to perceiue any obiectes but such as are finite and limited How the partes of mans bodie are attributed vnto God 3 Obiection They haue alleaged also those sayinges wherein the parts of mans bodie are attributed to God But these also are not properly but by a Metaphor spoken of god whereby is signified to vs a power in god working after an incomprehensible manner his workes a certaine shadowe whereof are those actions which men doe by the ministerie and helpe of their bodily partes as the eies and eares signifie the wisedome of god whereby hee vnderstandeth all thinges the mouth the publishing of his worde the face the declaration tokens and feeling of his diuine goodnesse grace or seueritie anger The hart his loue the hands and armes his power the feete his presence 4 Obiection They haue affirmed also The image of God in man doeth not argue a bodily shape in God because man was made according to the image of god that therefore god hath a humane shape not marking that the image of god consisteth not in the shape and figure of the bodie but in the mind integritie of nature in wisedome righteousnes and true holines Eph. 4. As for Tertullian whereas he reasoneth that god is a bodie that he speaketh vnproperly therein and abuseth the word bodie in steed of substance not only Austine witnesseth in his Epistle to Quoduultdeus but this is also an argumeÌ„t proofe thereof because he termeth also the soules and Angels oftentimes bodies Wherefore let vs know that therefore wee are taught the nature of god to bee spirituall Why wee must knowe God to bee spirituall that wee may not conceiue of god anie thing which is grosse terrene carnall
in vs euen nowe a conformitie with God which shall bee perfected in the life to come And lastly when Christ himselfe is said to be God and to haue a diuine bodie There is not thereby signified a mutation of the diuine nature into the humane or of the humane into the diuine but an vnseparable conioyning of two natures reteining their properties distinct into one person and a glorifiyng of the humane nature which indeede agreeth to a nature ruler and gouernes of all things but yet notwithstanding made created What wee are to learne by the immensitie and incomprehensibilitie of God Incōprehensible or immense 1. He wil haue vs to know that he cannot be cōprehended in the cogitation of any creature so that what things he ascribeth to himself in his word how great soeuer they be thought of vs yet are they alwaies far greater For the power of vnderstanding which reacheth but to finite things cannot cōceiue the forme or perfect patterne of an infinit nature 2. The Deitie cannot be cōprehended or circumscribed in place or space or any limits that is the essence of God is immense or vnmeasurable neither to be extended nor diuided nor multiplied Therefore it is al euery where one the same The 1. reasō hereof is Because an infinit power cannot be cōtained in an essence or nature which is finit limited Reasons to shew that the power and essence of God is euerie where whole one and the same 2. Because the power of god is alwaies euery where therefore his substance also For that cānot be without this yea it is the diuine essence it selfe And that the power or vertue of the diuinity which hath been spread perpetually in infinit maner both before after the creation of the world cannot be any where either in no substāce at al or in any substāce but only in the very substāce it self of god the Philosophers also who cōceiued god to be infinit haue cōfessed Neither yet is it to be thought that the substance of the diuinity is so extended that one part thereof is one where or so multiplied that an other part is another where but that it being infinit is euery where and seeing it cannot bee diuided into partes as beeing immense and most perfect to bee all euerie where and seeing it is but one that it is euerie where the same so that none can pierce into or cōprehend it but it pierceth into cōprehendeth all things Iere. 23. Doe not I fill the heauen the earth saith the Lord 3 Not onely the power but the essence also of the Diuinitie to be infinite doth euen hereby most certainlie appeare Because there is one the same and whole substance of the three persons For the eternall father as he is alwaies so at that time when Christ liued on earth was hee in heauen And the woorde or coeternall Son of the Father was in his bodie on earth yet because there is but one the same essence of the father the sonne both the father was with the Son on earth and the son with the father in heauen as himselfe saith Ioh. 16. The father is with me Ioh. 3. The sonne of man which is in heauen and Iohn 14. I am in the father and the father is in me So the holy ghost was truely present in the likenesse of a Doue and a flame at the Baptism of Christ at Pentecost now dwelleth in vs as in his Temple And yet is alwaies with the father and the Sonne in heauen as the father and the Sonne are with him in all the Saintes which are dispersed through out heauen and earth And hence appeareth the third difference betweene an infinite nature and a finit nature or the third reason which is onely opened in the worde of God whereby the diuine essence is incomprehensible to witte by communication whereas the whole is in such sort common to the three persons of the Diuinity as not only it is in them as in the creatures but also is their very substance yet neuerthelesse remaineth in number one and the same Nowe that it is proper to the Deity alone Infinitie or immensitie proper to God not imparted to anie creature nor imparted or communicated to any creature to bee infinite or immense or to bee euerie where at the same time or to be the same in diuerse places is apparant by these reasons First Because it is impossible that any creature should be or be made equal to the creator as it hath beene often said Lord who is like vnto thee 2. Because god himselfe by this mark distinguisheth and discerneth himselfe from the creatures for in saieng that he is he who filleth heauen earth he signifieth that there is no other such besides him 3. Because christ sheweth his diuinity by this argument in that whē he was in body on earth yet hee affirmeth himselfe to bee in heauen Iohn 3.13 The fourth reason is that the godly Doctors of the auncient Church defended the Diuinitie of the holy Ghost by this selfesame argument as Dydimus in his Treatise of the holy Ghost lib. 1. cap. 1. The holy Ghost himselfe if he were one of the creatures shoulde haue at leastwise a substaunce limited as all thinges which were made For although inuisible creatures are not limited and circumscribed by place yet are they limited by the propertie of their substaunce But the Holie GHOST beeing in manie hath not a limited and finite substance God most perfect in himselfe God is moreouer most perfect in himselfe 1. Because hee onely hath al things which maie be desired vnto perfect felicity and glory so that no way any thing may bee added vnto him to make him more glorious or happy And all the creatures haue but only some parts and degrees of blessinges distributed vnto them conuenient for their nature and place which the Creator assigneth and giueth to euery one 2. Because hee receiueth no part of this most absolute felicitie from anie other but hath al thinges in himselfe and of himselfe and is alone sufficient to himselfe for all thinges and therefore needeth no mans labour or aide or presence but was alike blessed from euerlasting before any creature was as hee is now after the creation of the woorlde But contrariwise al the creatures stand so in neede of the goodnesse and presence of God that without it they cannot onely not any way bee well and in good state but not so much as bee at al the space of one moment 3. Because hee is not for himselfe onely but for the creating also preseruing guiding and furnishing of all and euerie creature so sufficient that he alone doth giue to al of them all good thinges necessarie and meete for them aswell eternall and heauenly as terrene and temporall neither yet for all that dooth the least iot depart either from his power or from his happinesse Now all the creatures not onely cannot at
diuers manner in god As when we speake of god the father that being is of it selfe not from another The sonne is the father The Sonne is the same being or Essence but from the Father The holie ghost likewise is the selfe same diuine being which the father is and the sonne but from the father and the sonne So the wisedome power iustice goodnes bountifulnes mercie c. of these three are the verie diuine being or essence which is in number one and the same in these three But to be of himselfe or from another likewise to be from one or from two that is to haue that one Essence of himselfe or to haue it communicated from an other either from one or from two is the manners of being which are three to wit The eternal father and the sonne and the spirite of them both And this is it that Iustine Martyr saith There is one existence or essence of the three which is from none but of it selfe because it is but one but the manners of the existence are three Wherefore as concerning existence Being or essence it selfe the three persons are of themselues as concerning the maner of existing or beeing the father is none but of himselfe The sonne of the father the holie Ghost from both The sonne begotten the holy Ghost proceeding The summe of the difference between the Essence and person is the essence is absolute and communicable the person respectiue and incommunicable This may bee made more manifest by exemplifiyng in a man It is one thing to bee a man an other thing to bee a Father or a Sonne and yet one and the same is both a man and a Father but hee is a man absolutely or in himselfe or according to his owne nature he is a father to another or in respect of another namely of his sonne Semblablie it is one thing to be God another thing to be the father or son or holy ghost and yet one and the same is both God and father god in respect of himselfe or his own nature father in respect of the sonne Again the essence of a man who begetteth another is communicated to him who is begot but the person or indiuidual is not communicated For the begetter bringeth forth not himselfe but another distinct from himselfe the same essence notwithstanding being communicated vnto him And no relatiue is his correlatiue or any part thereof Therefore the sonne is not the father nor the father the sonne although both bee true man So in like sort the eternall Father hath by eternall generating communicated to the Sonne his Essence but not his Person that is hee begot not the Father but the Sonne neither is the Father the Sonne or the Sonne the Father albeit each is true God God and man communicate both their Essence to another but their maner of communicating is most different and is much to be obserued Now although this be like in God and man that both doe communicate to an other not his Person but his Essence yet is there an exceeding dissimilitude in the maner whereby the diuine Essence being infinite and the humane being created and finite is communicated to another Which dissimilitude is diligently to be obserued For first in men in the father the Sonne the Essence is as distinct as the Persons themselues The father and the Sonne are not onely two persons but also two men distinct in essences So that the father is not that man which is the sonne But in God the persons are so distinct that yet the essence remaineth common one and the same and therefore there are not three Gods but the Sonne is the same God in number which is the Father and the Sonne Secondlie In persons created hee that begetteth and generateth doth not communicate his whole essence to him that is begotten For then hee should cease to be a man but only a part which being alotted and seuered out of the essence of him that begetteth is conueied or deriued into him that is begotten and is made the essence of another indiuiduall or person distinct from the essence of the indiuiduall who begetteth But in vncreated persons he that begetteth or inspireth communicateth his whole essence to him that is begotten or proceedeth or is inspired yet so that he who communicateth doth reteine the same and that whole The reason of both differences is that the essence of man as also of other creatures is finite and diuisible the essence of God infinite and indiuisible and therefore the Deity may beeing the same and whole or entire bee together both communicated and reteined Wherefore the eternall Father and Sonne and holy Ghost are that one true GOD and yet the Father is not the Sonne or the holy Ghost neither is the holy Ghost the Sonne that is they are one God not three Gods but three persons subsisting in one God By the name of Trinity are vnderstoode the three maners of beeing in God that is three not essences but persons of the same diuine Essence Now Trinity and triplicitie as also Trinal and triple differ That is said to be Triple which is compounded of three essences or is distinct by three essences Trinall is that which in essence is but one and most simple but hath three manners of beeing God therefore is not Triple because there are not mo essences but Trinall because he beeing one according to his essence is three according to his persons This difference of essence and person is to be obserued and held 1 Least the vnitie of the true God be distracted 2 Least the distinction of the persons be taken awaie 3. Least another thing be vnderstoode by the name of person than the truth of gods woorde declareth For person in this place doth not signifie only a relation or office as the Latines are wont to speak Principis personam tueri to defend the person of the Prince as of olde Sabellius falsely taught muchlesse doth it signifie the countenance or visible shape as in these daies Seruetus sported and trifled with the word person representing the forme or gesture of another such as is the person of a stage plaier but it signifieth a thing subsistent truely distinct frō others vnto whom it hath a relation respect by an incommunicable property that is it signifieth that which begetteth or which is begotten or which proceedeth not the office or dignity or degree of him that begetteth or is begotten or proceedeth Furthermore the persons are not anie thing separated from the essence but each of them are the verie selfesame whole essence of the Diuinitie But the difference is in this that the persons are each distinct from the other but the essence is common to them three And that the person is no other thing subsisting or other substaunce than the essence may be vnderstoode in some sort by the example of a man One and the same man or one and the same substaunce is a father and a man or
a sonne and a man and yet the manhoode or to be a man is one thing the fatherhoode or to bee a father another but there is not one subsistent which is the father and another subsistent which is a man but one and the same subsistent is both because both manhoode and fatherhoode is in him manhood absolutely fatherhood respectiuely as in regard of his Sonne Of the worde essence also it is furder to be noted that God or the Deitie or diuine essence is not in respect of the persons the same which the matter in respect of the effect because God is vnchaungeable neither is compounded of matter and forme Therefore we cannot say wel Three persons are or consist of one essence Neither is it as the whole in respect of the parts because God is indiuisible Wherefore it is not well saide that the person is a part of the essence or the essence consisteth of three persons for euery person is the whole diuine essence one and the same Neither is it as the general to the speciall because the persons are not specials but indiuiduals Neither is it simplie as the special to the indiuiduals because the diuine essence it selfe is indiuiduall or one in number and the persons are not another or a diuerse or a separated thing from the essence but euery person is that essence Therefore it is well said God or the Diuine essence is the father is the sonne is the holy ghost Likewise The three persons are one God or in one God Againe they are one and the same essence nature diuinity wisedome c. They are of one or the same essence nature diuinitie c. Yet it cannot bee saide well they are of one God Wherefore the diuine essence is in respect of the persons as a thing after a rare and singular maner communicated in respect of those things vnto which it is common For neither is there the like example of community in any created things For a generall is a certain thing common to manie specials a general and special to manie indiuiduals but yet so that they are affirmed of those manie plurallie not singularlie as that the father and the sonne or this father and sonne are two liuing creatures two men But wee maie not speake after this sort of God and the diuine persons as to saie the father and the sonne are two Gods two spirites two omnipotentes c. Because there is but one GOD one spirite one omnipotent c. Wherefore that affirmation the father is God the Son is God the holy Ghost is God is a true affirmation affirming that which is more common of a thing which is more restrict that is affirming the essence of the indiuidual which hath in some sort an analogy and proportion only with the speciall affirmed of his indiuiduall but is not at al the same nor of the same kind 6 Whether these names are to be vsed in the Church THese names are to be vsed and reteined in the church Obiection But these names namely Essence person and Trinitie are not in the Scripture therefore they ought not to be vsed and reteined in the Church Answere These names which are not in the Scripture neither the words themselues nor the sense of them are not to be vsed but both the names them selues of essence and person are found in the Scripture and the thing also or the doctrine it selfe concerning them The name Essence is expressed by the name of Iehoua which is frequent in the Scripture Likewise by the name of Beeing which often also offereth it selfe in the Scripture Exod. 3.14 I am that I am Reuel 1.8 Which is and which was and which is to come The woorde Person is expressed by the greeke woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. which woord is there interpreted Person The ingraued forme of his person The name of Trinitie is signified 1. Iohn 5.7 There are three which beare recorde in heauen the father the woorde and the holie ghost and these three are one And this for the names themselues Now for the thing As often as is mentioned one Iehoua so often is mentioned one essence As often as the Father the Sonne and the holie ghost is called Iehoua so often the three persons of the Diuinitie are expressed that is three subsisting three vnderstanding c. And this aunswere yeeldeth the first cause why these woordes ought to bee reteined in the Church because namelie they are extant in the holie Scripture either in woordes or in sense and meaning The Second cause is because they are fit to expound the phrase and speech of the Scripture vnto the vnlearned And furder if no woordes were to bee vsed but such as are extant in the Scriptures all interpretation shoulde bee taken away For interpretation requireth that the words of Scripture bee expounded to the vnlearned by such words as being more vsual in other languages or matters doctrines are more easie for them to vnderstand paueth and maketh plaine away vnto them for the vnderstanding of the speech and phrase of Scripture The third cause is that the sleights and sophismes of heretiques which for the most part they goe about to cloake and couer with the woords of holie Scripture are more easily espied and taken heede of if the same things bee expounded in diuerse woordes and those especiallie short perspicuous and significant So the sectaries and followers of Seruetus do confesse that the Father the Sonne and the holy ghost are one God but not one in essence but by propagation that is that they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same in substance but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like in substance Likewise they graunt the Sonne to be true God but they deny him to bee the same in substance with his father But therefore is it that heretiques will none of the Churches phrase speech because they dislike the thing it selfe For if there were a consent an according in the thinges we shoulde easily come to an agreement about the woordes 7 How many persons there be of the Diuinity or God-head IN one diuine essence are subsisting three persons Three persons are one God and one God is three persons and those truely distinct one from another by their properties namely the Father the Sonne and the holy Ghost each of which three persons notwithstanding are one and the same God eternal infinit most perfect in himselfe And these persons are consubstantiall and coeternal without any confounding of their properties and respects as also without anie disparagement or inequalitie betweene them And that there are three persons each of which are that one true God creatour of all thinges is prooued first by testimonies of Scripture which are taken partly out of the olde Testament and partly out of the newe The old Testament yeeldeth vs many testimonies Gen. 1.2 The spirite of God mooued vpon the waters Then God said let there be light Exod. 3.2 The Lorde is
distinct Answere The Maior is true of finit persons but not of infinite Obiect 7. The diuine Essence is incarnate The three persons are the diuine Essence Therefore the three persons are incarnate Aunswere Here also are meere particulars whereof nothing can be concluded For the Maior speaketh not of the Diuine Essence generally but particularly as it is the Sonne Obiection 8. The Sonne is Mediatour vnto Iehoua But the Sonne is Iehoua Therefore hee is Mediatour to himselfe Aunswere Here also are meere particulars and therefore nothing concluded For not all that is Iehoua is Mediator Obiect 9. Christ hath a head aboue him Therefore hee is inferiour to GOD and by a consequent hee is not of one and the same essence with GOD. Aunswere Hee hath indeede a Head but that first in respect of his Mediatourshippe secondly in respect of his manhoode Obiection 10. This is saith Christ life euerlasting that they do know thee to bee the onelie verie God Therefore the Sonne and the holie Ghost are not true God Aunswere In this place is opposed not the father to the son and the holy ghost but God to Idoles and creatures Moreouer the particle onelie dooth not belong to the subiect thee but to the predicate God which the greeke Article sheweth Obiection 11. Iehoua is the Trinity The father is Iehoua Therefore he is the trinity Aunswere Iehoua is not taken for the same but varieth in this Syllogisme For Iehoua in the Maior is meant of all three persons in the Minor of one only Reply The father is Iehoua one in number Therefore the father is the Trinitie Heere those diuerse manners of beeing are of no force Aunswere He is one in number of essence not of persons Obiection 12. Where are three one there are four But in god are three one namelie three persons and one essence Therfore there are four in God Aunswere Where there are three and one reallie distinct there are foure But in God the persons are not really distinct from the essence for the three persons of the Diuinity are one and the same essence Obiection 13. The same works are atributed to the Father and the Sonne and the holy Ghost in the Scripture Aunswere This hindereth not the distinction of persons For mo persons may concurre to one action the distinct order of woorking beeing obserued Obiection 14. Christ saith Iohn 14. He that seeth me seeth the father Aunswere Christ meaneth not hereby that he is the father but that he sheweth and resembleth the person wisedome omnipotency goodnes and wil of the father in his doctrine and woorkes as it is saide The Sonne which is in the bosome of the father hee hath shewed Againe Who is the inuisible image of GOD. And as himselfe addeth here The father in mee and I in the father Obiection 15. The wisedome and power of the father are not distinct persons from the father but are the father himselfe as also mercie goodnesse chastitie trueth and other properties of God But the Sonne and the holie Ghost are the wisedome and power of GOD Therefore they are not persons distinct from the father but the father himselfe wise and powerful Aunswere There is an ambiguity in the woordes wisedome and power which in the Maior signifie the wisedome and power whereby not only the father but the Sonne also and holy Ghost is wise and forcible or effectuall that is the common nature or essence of the father and the Sonne and the holy Ghost But in the Minor they signifie the persons of the Sonne and the holy Ghost the Son beeing called the wisedome and the holy Ghost the power of GOD because by them the Deitie sheweth foorth and declareth the wisedome and power thereof OF CREATION NEXT vnto the Doctrine concerning God the Doctrine of the woorkes of GOD is most fitly placed as we see to be done also in the Creede The woorks of God are of two sortes Generall and Speciall The general are diuided into the works 1. Of creation the works whereof are read in Genesis to haue bin accomplished in 6. daies are by daily increase furthered and multiplied in the world 2. Of preseruation whereby God still susteineth the heauens and earth and the things that in them are that they fal not to ruine and decay 3. Of administration whereby through his immense and great wisdome he administreth and gouerneth all things These two latter are comprehended vnder the name of his prouidence And therefore next vnto creation is annexed the place concerning Gods prouidence The Special woorkes of GOD are those which are wrought in the Church and company of his elect and chosen to iustifie sanctifie and glorifie them and are either works of Reparation or restoring whereby hee repaireth al things which for the sinne of man are subiect to corruption or of perfection and accomplishment whereby hee bringeth all things to their certaine appointed end The principall questions of creation are these 1 Whether the world were created of God 2 How it was created 3 For what cause it was created 1 WHETHER THE WORLD WERE CREATED OF GOD. THE name of the world is diuerslie vsed in the Scripture 1. It signifieth the vniuersal frame of all thinges namelie Heauen and Earth and al thinges which are them visible and inuisible besides God himselfe 2. Woorldlie concupiscences 3. All mankind 4. The wicked or those that are not regenerate in the world 5. The elect Here we consider it in the first sense To create signifieth 1 to ordaine or constitute as the latines vsed it creare Consulem to create a Consul 2 To make something of nothing without any motion with a becke or woorde only So is it taken in this place 3 The continuating of creation or creation continued Which is the prouidence of God That the worlde hath not beene from euerlasting but had when it seemed best to the creatour according to his eternal counsel and wil a beginning once and was created of that only true God who hath manifested himselfe in the Church that he is the eternal Father and Sonne and Holy Ghost we know First by testimonies of holy scripture as by the whole historie of the creation set downe by Moses Likewise out of other testimonies of Scripture verie many Psalm 33 6.9 By the woorde of the Lorde were the heauens made and all the host of them by the breath of his mouth Ps 104.113.124.136.146 Isay 44. Act. 4. 17. He spake and it was doone he commaunded and it stood or was created There are other places also in the Psalmes where more largely and amply the wonderfull woorkes of God and the principall partes of the woorlde created by God are proposed to be considered of vs that through the consideration thereof wee may learne to put our trust and confidence in God For to this purpose did the Lord himselfe propose vnto Iob his marueilous and incomprehensible woorkes conspicuous in heauen Iob. 38. 39. and earth other thinges also
him but of the creatures which once beganne to be from him when they were not at all before Wherefore these respectes creation dominion and the rest are in the creatures reall relations but in GOD respectes onelie of our consideration And therefore the creatour and the creature are relatiues not mutuall as the Schoolemen wel speake and iudge because not both of them but one onelie dependeth of the other and is referred thereto reallie and formallie that is the creature For in the creatour is nothing at all depending of the creature For if the creatour and the creature were relatiues mutuall then these absurdities necessarily follow 1. That god is not most perfect in himself 2. That frō euerlasting both the creator was as he is creator and the creature 3. Or some reall thing to haue come in time to the diuine essence 4. and therefore the diuine essence to be mutable and compound Wherefore relations in god do not make mutation but are attributed to god in respect of the creatures 2 How God made the world The world created 1 By the Sonne and the holie Ghost 1 THe woorlde was created of God the father by the sonne and the holie ghost Of the sonne it is saide Ioh. 1.3 All thinges were made by this woorde of the holy Ghost Gen. 1.2 And the spirite of GOD mooued vpon the waters And Iob. 33.4 The spirite of GOD hath made mee 2. God created the world most freely without anie constraint not by anie absolute necessitie but by necessitie of consequence 2 It was created most freelie without constraint that is by the decree of his wil which decree though it were eternall and vnchangeable yet was it most free For neither was God tied to the creating and susteining of things neither if hee had not at all created the world or did annihilate it being created bring it to nothing were hee therefore lesse good or lesse happie 3. God made the world with his beck onelie or wil without labor wearisomnes 3 Without motion motiō or any change of himselfe that is not by any new action of his but by his forcible will onely which from euerlasting woulde that things shoulde on a sodaine exist and be at such a time as hee had freely appointed and decreed Isai 40.28 The Lord hath created the ends of the earth he neither fainteth nor is wearie Now to worke any thing with his becke and word onely is the highest and chiefest manner of working Fiue sorts of Agents For there are fiue kindes of operations and agents 1. A naturall agent 2. That which woorketh with an appetite 3. Men and Diuels 4. Angels 5. God which three latter sortes are voluntarie agents 1 Naturall The first therefore is of those things which worke according to the qualitie and force of their owne nature not beeing guided by anie proper vnderstanding or will of their owne Such is the operation of fier water medicinable hearbs precious stones The actions and operations of these are subiect to the rule of those which are voluntary agents and are by them moued and directed to certain vses 2 Agents with an appetite as are brute beasts and to the performing of certain works The second is of those which folow also the lore of nature in woorking but not without some proper appetite or desire of their own though the rule of reason be wanting But neuerthelesse their action and working is so ordered that sometimes it is forced from them against their will Of this sort are the operatiōs actions of brute beasts But these also are subiect to the rule direction of god Angels men yet so that no violence is offered vnto them but what they doe moued by these superiour agents that they do of their own accord according to their owne nature force giuen thē of god The third is of men Diuels 3 Men and Diuels working with reason but corruptly who also work according to the qualitie of their nature namely by reason by deliberatiō freely but corruptlie The fourth is of good spirits which we cal Angels who likewise as mē work by reasō wil but not corruptly yet notwithstāding both of thē both men Angels though they woorke according to their nature freely 4 The blessed Angels working with reason also but not corruptly yet directed by a higher power 5 God working most perfectly and directed by none but by himselfe are not exempted from the decree and direction of God The fifth is the highest and supreme kinde of working which according to the nature of the first agent floweth from an vnderstanding and will and that most pure most perfect and most right neither is it subiect to the pleasure and disposition of anie higher cause Therefore this agent which is God himselfe is most wise most good most free and immense which hath no neede of any deliberation to goe before and doth without motion at his becke and commaundement onely woorke and guide al things which he will and as he will Wherefore all thinges depend of his will but he of none Psal 33.6.9 He spake and it was done he commaunded and it was created Rom. 4.17 Who quickeneth the dead and calleth those thinges which be not as though they were 4 God created all thinges of nothing not of a preexistent or forebeing matter 4 The world was created of nothing not of the Essence of god nor of anie matter coeternall with god For if God created all things nothing then is excepted besides the creator himselfe no not the matter whereof all the rest were framed 1 Obiection That which is produced with some preexistent thing is not created All things created of nothing either immediately or mediatly Man was produced out of a preexistent thing the earth and the rib Therefore hee was not created But this is false for the scripture saith that god created man Therefore creation is not a production of a thing out of nothing Aunswere The Maior is not simplie true Because those thinges also are said to be created whose matter whereof they came is of nothing Man therefore was made of nothing not immediately but mediately by reason of his matter not the last but the first matter for this at the beginning had a beginning from nothing out of it afterward diuers kinds of things were formed To this reason also that may bee added namely that that production also is called creation whereby a thing which was not before is made sodainly without any motion by the commaundement of God onely out of a matter indeede but yet such as hath no definite power in it selfe of producing any thing Such a production being no naturall generation and being after a sort not out of any matter is rightly called in the scripture creation Wherefore it followeth not Some creation is not of nothing immediately neither of that which is simply no matter therefore no creation is of
earth rule ouer the fish of the sea ouer the foul of the heauen ouer euerie beast that moueth vpon the earth Psal 8.6 Thou hast made him to haue dominion in the works of thine hands thou hast put al things vnder his feete Only man he created for himself the rest for man that by man they might serue god Wherefore when we place creatures in the roome of god we cast our selues out of that degree in which we were placed by god Why god would haue this doctrine of the creation to be deliuered and held in the Church This doctrine of the creation of the world god would for these causes especiallie haue remaine extant in the Church 1. That the glorie of the creation might bee giuen wholy to god and his wisedome power and goodnes therein acknowledged 2. That neither the Sonne nor the holie ghost should be excluded but each should haue their owne parts yeelded them therein according as it is said that all might honor the sonne as they honor the father 3. That as the world was created by the sonne and the holie ghost so also we might knowe that by them mankinde is restored Colossians 1. For by him were all thinges made And hee is the heade of the bodie of the Church for it pleased the father that in him should al fulnes dwell 4. That seeing god created all thinges of nothing we may thinke that he is able to restore them being corrupted and ruinated into their first state againe 2. Cor. 4.6 For god that commanded the light to shine out of darkenes is he which hath shined in our harts to giue the light of the knowledge of the glorie of god in the face of Iesus Christ 5. That we may not referre the original of corruption to god but knowe that it was purchased by the fault of Diuels and men Iohn 8. The Diuel is a lyer and a murtherer from the beginning whē he speaketh a lie he speaketh of his own Rom. 5.12 By one man sin entred into the world death by sin 6. That knowing god as in the creating so also in the maintaining and gouerning of all things not to be tied to second causes and to the order by him setled in nature but that hee may either keepe or alter it wee shoulde with confidence and full persuasion looke for and craue those things which he hath promised yea those things which in respect of second causes seeme vnpossible Rom. 4. He calleth those thinges which are not as if they were 7. That wee should celebrate for euer the knowē goodnes of god wherby he hath created all thinges not for his owne profit or happines for he wanteth nothing but for ours and seeing all other things were created for mans vse we aboue other creatures especiallie being restored from sinne and death to righteousnes and life shoulde acknowledge that we owe thankfulnes vnto god therfore Psal 8.4 What is man that thou art mindfull of him and the sonne of man that thou visitest him Thou hast made him to haue dominion in the works of thine hands 8. That wee knowing god in as much as of nothing and through his meere goodnes hee created all thinges to owe nothing to anie but all his creatures to owe themselues all that they haue to him their creator should confesse that to be most iust whatsoeuer hee shall doe concerning vs and all his creatures Ierem. 45.4 Beholde that which I haue built will I destroie and that which I haue planted will I plucke vp euen this whole land And seekest thou great things for thy selfe seeke them not 9 That we should refer the vse of all thinges to the glorie of God since that we haue receiued al good things from him Rom. 11. Of him and through him and for him are al things 10 That seeing the works of god were therefore created and placed before our eies euen for vs to beholde them we doe not idlie but earnestlie and as much as euerie mans abilitie occasion and vocation permitteth him contemplate and consider them and learning out of them the wisedome power and goodnesse of the Artificer celebrate it both in this life and in the world to come Acts. 17.26 He hath made of one bloud all mankinde to dwell on all the face of the earth and hath assigned the times which were ordeined before the bounds of their habitation that they shoulde seeke the Lord if so be they might haue groaped after him and found him though doubtles he be not far off from euerie one of vs. OF ANGELS AMongst thinges created by GOD the chiefe and principal are those natures which are indued with reasō Angels men For in these hee imprinted the markes and image of his Diuinitie and woulde haue all other thinges to be the matter of his praise but of these he woulde bee knowen and praised and vnto them was his will to impart and communicate his blessednesse and ioy The questions concerning Angels are two the first whereof is what description is set downe in the Scripture of good Angels the other what description is deliuered of bad Angels 1 WHAT GOOD ANGELS ARE. ANgels both good and bad as holie Scripture recordeth 1 Angels spirites or incorporeal substances are spirites by which name here a spirituall person is vnderstood that is a substaunce incorporeall inuisible indiuiduall liuing vnderstanding incommunicable not susteined in another neither the part of an other as Luc. 24. it is taken A spirite hath not fleshe and bones Colos 1.16 All which are in heauen and in earth thinges visible and inuisible Heb. 1.14 They are all ministring spirits 1. King 22.21 There came forth a spirit and stood before the Lord. The Angels themselues are not seene but the bodies or shapes which they take That therefore both in times past there appeared oftentimes good Angels when as the gathering and establishing of the Church the doctrine of god beeing not as yet plainelie deliuered and the prophecies not fulfilled needed more extraordinarie and miraculous reuelations than now and now a daies also not seldome appeare bad Angels this first doth not proue their nature to be visible or corporall For those visible shapes or bodies which may be seene or felt are diuers substances from the incorporeall Essence of spirits being formed either of nothing or of some matter and carried and moued by a spirite for a time for the woorking and performing of certaine actions For both they put them off and lay them away againe and also they take formes of diuers sortes and kinds as the Serpent by whom the Diuel communed with Eue Mens bodies whose feete Abraham washed Gen. 17. A flame in the bush appearing to Moses Exod. 3. A piller of cloude and fier in the desert Horses and Chariots of fier 2. King 2. and 6. The error of the Sadduces And further this verie thing refuteth the opinion of the Sadduces Who Actes 23. said there was neither Angel
vs from aboue 3 Wee shall neuer haue certaine hope of our future deliuerie from all euill both of crime and paine to be perfected and accomplished except we resolue that the will of God of certainelie sauing all the elect is vnchangeable 4 Wee shall neuer with assured confidence craue of God his blessings promised vs especiallie those which are necessarie to saluation neither shall wee striue thereto with right indeuours and agreeable to Gods word except we be assured that God both hath from euerlasting decreed for vs those blessinges themselues and hath destined and appointed the meanes whereby they are receiued and doth also most certainely bestow those decreed and promised blessinges vpon all to whom hee giueth those meanes and the lawfull vse of them THE SECOND PART OF THE CREED OF THE SONNE THE REDEEMER IN the Second part of the Apostolique Creed is intreated of the Mediatour The doctrine concerning the Mediatour consisteth of two partes The first is The person of the Mediatour The second Of his office Of his person the two former Articles speake And in Iesus CHRIST his onelie sonne our Lord which was conceiued by the holie Ghost borne of the Virgine Marie His office is summarily expounded in the same two articles but particularly in those which folow euen vnto the third part of the Creed wherein is entreated concerning the holy Ghost There are two parts of his office humiliation or merite and glorification or efficacie Of his humiliation whereby Christ hath promerited and deserued for vs his benefices namely remission of sinnes and reconciliation and attonement with God the holy Ghost and life euerlasting these articles speake Hee suffered vnder Pontius Pilate was crucified dead buried descended into hell Of his glorification in respect whereof Christ is effectuall and worketh forcibly in vs The great wisedome and order in disposing the articles of our Creed in applying his merited blessinges and benefites vnto vs by his spirite these articles speake The third daie he rose againe from the dead he ascended into heauen Sitteth on the right hand of God the father almightie From thence shall hee come to iudge the quicke and the dead Hence it appeareth with how great wisedome the articles were written and applied to the question of the Mediatour For as it descendeth in order from the first to the last step and degree of Christs humiliation which is signified by his descention into hell and is the feeling of the horrible iudgement and wrath of God against the sinnes of mankinde so it ascendeth from the lesser glorie which beganne from his resurrection to the highest and greatest which is betokened by his sitting at the right hand of GOD the Father The same order and the same wisedome is seene in the first part of the Creede It is also apparent in the third part which is as it were the fruit of the articles going before wherein are recited in most notable order the benefites which Christ promeriting by his passion applieth to vs by his spirite For the benefites of Christ are different from his office His benefites are the thinges themselues which Christ hath purchased for vs and bestoweth on vs to wit remission of sinnes or our reconciliation with God the giuing of his holy spirit and life euerlasting His office is to promerit in those things for vs by his obedience and to bestowe them on vs by his owne power and efficacie Moreouer the 29. 30. 31. Questions of the Catechisme which are concerning the sonne belong vnto the common place of the office of the Mediatour in respect of which office the sonne of God our Mediator beareth the name both of Iesus and of Christ And he is called Iesus that is Our Sauiour 1. Why Christ iâ— called Iesus Because he deliuereth and saueth vs from both euils both of crime and paine 2. He doth it alone 3. He doth it fullie and perfectlie 4. He doth it by his merite and efficacie What is to beleeue in Iesus Where fore to beleeue in Iesus is certainly to thinke and be perswaded 1. That there is a Sauiour of mankinde 2 That the sonne of God borne of the Virgine Marie is this Iesus the Sauiour whom God will haue vs acknowledge hearken vnto and worship Mat. 1.22 17.5 Iohn 5.23 37.3 3. That he alone doth fullie and perfectlie deliuer vs from the euils of pain and crime 4. That he is not onelie the Sauiour of other the chosen of God but mine also 5. And that he is not our Sauiour by his merite onelie but by his efficacie also and effectuall working while by the imputation of his satisfaction hee iustifieth vs and regenerateth vs by his holy spirite and restoreth the righteousnes or image of God in vs which restoring being here begun he finisheth and accomplisheth in the life to come OF THE NAME IESVS BVT that it may the better bee vnderstoode that by the name Iesus the office of the Sonne of GOD the Mediatour is designed these foure questions are to be considered 1 What is signified by the word Iesus 2 From what euils he saieth or deliuereth 3 How he saueth 4 Whom he saueth 1 WHAT THE NAME IESVS SIGNIFIETH IESVS is an Hebrewe worde which signifieth a Sauiour and authour of safetie This etymon or originall signication of this woorde is assigned by the Angel Mat. 1.21 Luc. 1.31 The Sonne of God therefore is called IESVS in respect of his office by an excellencie For hee alone saueth from euils most perfectly whether wee respect the number or the degree For hee performeth our deliuerie from all euils and that such as is not onelie begunne but also consummated 1 The Sonne onely is our â—â—uiour 1 Now that the Soone of GOD onelie is that Sauiour is shewed by the places of Scripture following Iohn 3.18 He that beleeueth not in the Sonne is alreadie condemned Acts 4.12 There is not saluation in anie other for among men there is giuen no other name vnder heauen whereby wee must bee saued Romans 5.19 By the obedience of one shall manie bee made righteous 1. Tim. 2.5 There is one God and one Mediatour betweene God and man which is the man Christ Iesus 1. Iohn 5.11 God hath giuen vnto vs eternal life and this life is in his Sonne Obiection The Father and the holie GHOST also are Sauiours Therefore not the Sonne alone And so contrarie The Sonne alone is Sauiour Therefore not the Father nor the holie GHOST Aunswere It is a fallacie affirming that to bee simplie so which is in some respect so For first The Sonne alone saueth namely as Mediatour by his merite and efficacie The Father saueth as the fountaine of our deliuerie Because hee sendeth the Sonne into fleshe by him to deliuer vs but the Father himselfe is not sent The holie Ghost saueth as an immediate effectour or worker of regeneration sent from the Father by the Sonne into the heartes of the chosen Wherefore this eâ—â—icacie or effectuall woorking it selfe is
common to all three persons yet the order and manner of woorking is different and appropriate to eache But the Ransome the Sonne onely hath paied Secondly The Sonne is called the onelie Sauiour in respect of the creature to whom hee is opposed and from whom hee is discerned that is from the woorke of saluation not the Father and the holy Ghost but the creatures onely are excluded For no creature deliuereth from sinne and death So 1. Corinth 2.16 it is saide The thinges of god knoweth no man but the Spirite of god But it followeth not hereof that the Father and the Sonne knowe not themselues For the Spirite in that place is compared with the creature not with the Father and the Sonne Replie But there haue beene manie Sauiours of the people and some of them also called by the same name as Iosua Therefore not CHRIST onelie is Sauiour Aunswere Other were termed Sauiours but in a most diuers respect First Because they carried a type of this IESVS as our true onelie and designed Sauiour by GOD. Nowe albeit the Patents of Iosua when they gaue him this name coulde not so much as suspect that by him shoulde come the deliuerie of the people of Israell yet was it decreed with GOD from euerlasting that hee as also others shoulde bee a type of the onelie Mediatour and Sauiour Wherefore by his secrete and vnknowen prouidence hee so mooued and ruled his Parentes willes that they shoulde call him Iosua Secondlie GOD by them bestowed onelie corporall and temporall benefites vpon the Israelites But by this Iesus he saueth all the chosen dispersed through the whole world from all euils both of bodie and soule from sinne and death euerlasting Thirdly Christ is the author of all good things both temporal and eternall and these he by his owne efficacie bestoweth on whom he will They were onelie instruments and ministers by whom Christ gaue safety and benefites temporal to the people 2 Iesus is the perfect sauiour 2 Moreouer that this Iesus is the perfect Sauiour and doth most perfectlie deliuer vs from all euils these places testifie Col. 2.9 In him dwelleth all the fulnes of the godhead bodilie And verse 10. Yee are compleat in him that is Christ is that one and perfect God the fountaine of all knowledge and good therefore he is sufficient for your saluation he who hath Christ cannot bee ignoraunt or want any of those thinges which are necessarie to eternal blessednes neither hath any need to aske them elsewhere 1. Iohn 1.7 The bloud of Iesus Christ clenseth vs from all sin Hebr. 7.25 Christ is able perfectlie to saue them that come vnto God by him seeing he euer liueth to make intercession for them Against the Papists merits and intercessions of saintes Hereof in the 3â— question of the Catechisme is inferred a notable consequence against the Papists who couple their owne woorkes and the intercessions of Saintes with Christes merite and intercession namely that they indeede spoile and robbe Iesus of this glorie whereby hee is the perfect and onelie Sauiour Which is also true of them who seeke for but the least iot of saluation or felicitie in themselues or other thinges without Christ The collection is this He is the perfect and onelie Sauiour who bestoweth saluation neither iointlie with others nor in part onelie but full intire and whole But this Iesus the sonne of Marie is that Sauiour which is the onelie and perfect Sauiour whereof demonstration hath beene made a little before Wherefore hee bestoweth saluation neither iointlie with others neither part thereof onlie but he alone performes the whole and by a consequent they who ioine moe intercessours with Iesus or craue and expect anie part of saluation elsewhere doe indeede denie the onelie Sauiour Iesus Obiection To pray for others is to make intercession God will that one should pray for another as the Saintes for Saintes Therefore he will that one make intercession for another And by a consequent the glorie of Christ is not impeached if the intercessions of Saints be adioined vnto his intercession Answere There is an ambiguitie both in the woorde Praier and in the word Intercession God wil that one pray and make intercession for an other But this they must doe not standing on the worthines of their owne intercession and merites but on the worthines of the intercession and merites of the onely Mediatour Christ Christ maketh intercession for vs because he prayeth will and obtaineth and effectuateth it himselfe that for his owne sacrifice and prayers wee may bee receiued of God the father into fauour and bee reformed according to his image Christ therefore maketh intercession for vs by the vigour and vertue of his owne proper worthines and merite for his own worthines be is heard and obtaineth what be desireth After this sort doe not the Saints make intercession one for another Wherefore seeing the Papists faigne that the Saintes doe by their owne merites and praiers obtaine for others grace and certain good thinges at Gods handes they manifestly derogate from the glorie of Christ and denie him to bee the onelie Sauiour 2 From what euils he saueth vs. HE deliuereth vs from all euils of all both crime Christ saueth vs from all euils both of crime and paine and paine most fullie and perfectly Math 1.21 He shal saue his people from their sinnes 1. Iohn 1.7 The bloud of Iesus Christ clenseth vs from all sinne that is that it may not bee imputed vnto vs and that it may not raigne in vs but bee abolished and so wee at length leaue off to sinne Wherefore also hee deliuereth vs from all paine and punishment For the cause being taken away which is sinne the effect is taken away which is punishment Rom. 8.1 Now then there is no condemnation to them that are in Christ Iesus Iohn 10.28 I giue vnto them eternall life The saluation then which this our Sauiour Iesus Christ bringeth vs is righteousnes and life euerlasting Dan 9 24. Seuentie weeks are determined to finish the wickednes and to seale vp the sinnes and to reconcile the iniquitie and to bring in euerlasting righteousnes 1. Cor. 1.30 He is made vnto vs wisedome righteousnes sanctification and redemption 3 How he saueth HE saueth vs after two sorts First by his merite that is yeelding a sufficient punishment or satisfaction for our sinnes Christ saueth vs â— By his merit whereby hee hath merited for vs remission of sinnes reconciliation with God the holy Ghost saluation and life euerlasting Vnto this beare many places of holy Scripture witnesse in plentifull sort 1. Iohn 2.2 If anie man sinne wee haue an Aduocate with the Father Iesus Christ the iust And hee is the reconciliation for our sinnes and not for ours onelie but also for the sinnes of the whole woorld Rom. 3.25 Whom God hath set forth to be a reconciliation through faith in his bloud to declare his righteousnesse by the forgiuenesse of sinnes Rom 5
19. By the obedience of one manie shall bee made righteous Isay 53.5 Hee was wounded for our transgressions hee was broken for our iniquities the chastisement of our peace was vpon him and with his stripes wee are healed All wee like sheepe haue gone astraie we haue turned euerie one to his owne waie and The Lord hath laide vpon him the iniquitie of vs all 2. Cor. 5.21 Hee hath made him to be sinne for vs which knewe no sinne that we should be made the righteousnesse of God in him Gal. 3.13 Christ hath redeemed vs from the curse of the lawe when he was made a curse for vs that the blessing of Abraham might come on the Gentiles through Christ Iesus that wee might receiue the promise of the spirite through faith Gal. 4 4. God sent forth his sonne made of a woman and made vnder the lawe that is made an execration or curse Gal. 3.13 For we are deliuered not from the obedience but from the curse of the lawe that hee might redeeme them which were vnder the lawe that we might receiue the adoption of the sonnes Heb. 9.14 How much more shall the bloud of christ which through the eternall spirite offered himselfe without spot to god purge your conscience from dead woorkes to serue the liuing god Heb. 10.10 By the which will we are sanctified euen by the offering of the bodie of Iesus christ once offered By these and verie many the like places of Scripture it is manifest that for Christes merite wee are not onely freed from punishment the remission of our sinnes being obtained but are also reputed righteous before GOD adopted of him to bee his sonnes blessed endewed with the holy GHOST sanctified and made heires of euerlasting life Nowe this so great force and power fully and perfectly to deliuer vs Why Christs death was of such force as fully and perfectly to saue vs. and further to bestowe most perfectly saluation on vs the death and punishment of Christ which is a most perfect merite hath first by the worthinesse of the person because hee that suffered it is God Acts. 20.28 God hath purchased the church with his owne bloud Hebrewes 9.14 which through the eternall spirite offered himselfe Hereof therefore is it that the obedience of the Sonne in punishment or satisfaction surpasseth the righteousnes and punishment or satisfaction of all the Angels and is a sufficient price and merite for so many and so great blessinges Againe it hath this force by the greetiousnesse of the punishment because hee susteined the torments and feeling of GODS wrath for all the sinnes of the whole woorlde Hee descended into hell For hee suffered so great torments thâ—t euen those who are euerlastingly damned cannot sustaine so great and so sufficient afflictions and tormentes and therefore cannot satisfie the wrath and iustice of God Obiection The sufficient punishment for sinne must needes bee eternall But the punishment of CHRIST for our sinnes was not eternall Therefore was it not sufficient neither dooth it merite Aunswere The Maior hath not a sufficient enumeration either it must bee eternall as the reprobates punishment or equiualent to eternall as was the punishment of Christ for the causes euen now specified Secondly Christ saueth vs by his efficacie power 2 Christ saueth vs by his efficacie and powerful working operation whereby hee effectually applieth vnto vs his merited deserued benefits that is 1. He iustifieth vs by imputing vnto vs that satisfaction which he performed vnto the law for our sins 2. He giueth vs by the ministerie of his word the holy ghost by whom he worketh in vs both faith whereby we appling Christs merite vnto our selues maie be assured of our iustification in the sight of god through the force thereof also conuersion or the desire loue of new obedieÌ„ce and so by his word spirit he gathereth his Church 3. He confirmeth this his collected gathered Church defendeth and preserueth it in this life against the force of Diuels and the world and against all the corporal and spiritual assaultes of all enimies euen to the end so that not one of those which are conuerted perisheth 4. And at length their bodies being raised from the dead he fullie deliuereth his church aduanced vnto euerlasting life and glorie from all sinne and euill The efficacie therefore whereby the sonne saueth vs compriseth the whole benefit of our redemption which hee bestowed on vs by faith through the vertue and woorking of his spirite For what benefites he merited by his death hee dooth not retaine them vnto him-selfe but beestoweth them on vs. For saluation and life euerlasting which him selfe had before hee purchased not for him-selfe but for vs as beeing our Mediatour The gift of the holy Ghost is part of our saluation Hereby wee may vnderstand that the giuing of the holie Ghost is a part of our saluation or deliuerie by Christ Iesus our Mediatour For the holy Ghost is hee by whom Christ effectually performeth this which hee beeing our intercessour with his Father hath promised his Father in our behalfe that is hee teacheth vs by illuminating our mindes with the knowledge of GOD and his diuine will and regenerateth or sanctifieth and guideth and establisheth vs that we may begin the studie of holines persist and profit therein vntil sinne be fully abolished in vs and sinne being abolished death must also needs be abolished which that hee might together with death destroy Christ was sent of his Father into the woorlde Of this efficacie or effectuall operation speake these places Colos 1.14 In the Sonne wee haue redemption through his bloud the forgiuenesse of sinnes Isai 53.11 By his knowledge shall my righteous seruaunt iustifie manie Iohn 1.9 That was the true light which lighteth euerie man that commeth into the world that is hee is the author and fountaine of all light both naturall in all Angels and men and spirituall in his elect and chosen Iohn 5.21 As the Father raiseth vp the dead and quickeneth them so the Sonne quickeneth whom hee will Iohn 15.26 I will send vnto you from the Father the spirite of truth Matthew 3.11 Hee that commeth after me will baptize you with the holie Ghost and with fire Ephes 4.8 When hee ascended vp on high hee gaue giftes vnto men Hee ascended that hee might fill all thinges Luc. 10.22 No man knoweth who the Father is saue the Sonne and hee to whom the Sonne will reueile him Iohn 1.18 No man hath seene GOD at anie time the onelie begotten Sonne which is in the bosome of the Father hee hath declared him Matthew 28 2. I am with you alway vntill the ende of the woorld Iohn 14.18 I will not leaue you comfortles Iohn 10.28 My sheepe shall neuer perish neither shall anie plucke them out of mine hand 1. Iohn 3.8 For this purpose appâ—â—â—ed the Sonne of God that hee might loose the woorkes of the Diuel Iohn 16.54 I will raise him vp at the last
in the word annointing For in the Maior it is taken either for the whole annointing or for that part which is an ordeining to an office but in the Minor it is taken for the other part onely which is the participation of the giftes of the holie Ghost Nowe then according to which nature christ is not annointed that is neither seuerally by a designement to an office neither by both a designement to an office a receiuing of the giftes of the holie Ghost according to that nature he is not Mediatour Christ according to his Godheade is not annointed both with a designement to an office and a receiuing of giftes yet is hee according to his Godheade annointed by an ordaining or designement to an office Therefore hee is Mediatour also according to his Godhead Christ therefore is Mediatour that is the Prophet Priest Christ Mediatour according to both natures and King of the church in respect of both natures For vnto the office of a Mediatour doe mo actions concur whereof some he executeth by his Godhead some by his flesh yet so that they are don performed together the properties of both natures being as it were coÌ„municated Wherefore that we er not here nor coÌ„ceiue amisse these two rules ar to be obserued The first the properties of the one nature in the mediator are attributed to the other in the concrete that is to the person yet still in respect of that nature whose properties they are This is called the communicating of the properties it is a certaine kind of Synecdoche The second The names of the mediatorship are attributed to the whole person in respect of both natures yet reseruing still the properties of each nature and the differences of actions For to the perfourming of the Mediatourship the properties of faculties and operations both of the diuine and of the humane nature are required 2 WHAT IS CHRISTS PROPHETICALL FVNCTION The signification of the name Prophet THE worde Prophet commeth from the Grecke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to publish abroade things either present or to come A Prophet in general is a person called of god who publisheth and expoundeth vnto men the will of God concerning things either present or to come which without some reuelation from God remain vnknowne to vs as being such to the knowledge wherof men were not able by themselues to come A Prophet is either a minister or the head and chiefe of the Prophets which is Christ Of Ministerial Prophets some are of the old some of the new Testament Of the new Testament some are specially so called some only in generall What the Prophets of the old Testament were The Prophets of the olde Testament were persons immediatlie called and instructed of God himselfe either by instinct or by dreams or by diuine visions or by speeches had by God with them that they should declare to men to whom they were sent the true doctrine concerning God and his worship and cleanse and cleare it from errors and corruption that they should recount illustrate the promise of the Messias to come and his kingdome and benefits of remission of sinnes and eternal life by and for him to bee giuen to all beleeuers that they should foretell future euents good and bad and rewards and punishments that they should guide administer and order many counsels and offices politicke or ciuil hauing diuine and certaine testimonies to warrant them that they could not erre in such Doctrine precepts and counsels as they propounded in the name of God Those testimonies were especially these 1 The continuall consent of the Prophets in Israell of Moses and the Patriarcks both one with another and with those first diuine reuelations which were giuen at the creation in Paradise 2 Miracles certainly comming from God 3 The euents of things exaâ—tly aunswering to the sacred oracles and predictions of the Prophetes 4. The Testimony of the holy Ghost thoroughlie perswading and conuincing mens minds concerning the truth of Propheticall doâ—trine Such Prophets were Adam Seth Noa Abraham Isaac Iacob Ioseph and other and afterwards Moses they who succeeded him among the people of Israel A Prophet of the new testament specially so called What a Prophet of the new Testament is both in generall and in special is a person who by diuine instinct and through speciall reuelation of the holie ghost doth certainly foresee and foreshewe thinges to come As were the Apostles Agabus Acts. 11.28 cap. 21.11 and the Disciples telling Paul through the spirite that hee shoulde not goe vp to Ierusalem Acts. 21.4 c. A Prophet of the newe Testament in general is called anie whosoeuer hath the gift of vnderstanding expounding and applying the Prophecies and writinges of the Prophets who are properly so called to the present vse of the church So is this word vsed 1. Cor. 14.3.4.5.29 This function gift of prophecying that is of expounding applying the Scriptures of the Prophetes and Apostles to the vse of the Church is at al times necessary That other of foretelling things to come not so and therfore is it but temporary and for a time The great and chiefe Prophet which is Christ Christ a Prophet from the beginning of the church to all eternitie is a person immediatelie ordained of god euen from the beginning and cradel of the Church in paradise to al eternity sent of the father to declare the wil of god towards mankind to institute and appoint a ministerie to teach by the woorde and Sacramentes the holy ghost working together with him and lastlie in the fleshe to preach the gospel and to make knowen that hee is the Sonne consubstantiall and of the same substaunce with the father and author of the Euangelique doctrine kindling it in the harts of men and not only preaching it as a Minister And therefore Christ is called the WORDE not onely in respect of the father of whome in cogitation beholding himselfe and considering the image of himselfe not vanishing but subsisting consubstantial coequal coeternall to the father himselfe hee was begotten but also in respect of vs because hee is that person which spake to the fathers and brought foorth the liuing and quickening woorde or Gospell out of the bosome of the Father What Christ according to his propheticall fuâ—ction was to doe Wherefore the propheticall function of Christ is 1 To open declare vnto men God his secret will of sauing beleeuers by and for him shewed vnto him immediatly from God himselfe 2 To refine and purifie the Lawe and woorshippe of God from corruptions Mat. 5.67 he interpreteth the Lawe Ioh. 1.18 The sonne which is in the bosome of the Father he hath declared him Iohn 8.26 The things that I haue heard of the Father those speake I to the woorld 3 To open the promises of the gospell concerning himselfe to bee borne to suffer and to die concerning remission of sinnes our reconciliation vnto God
and to make intercession for themselues and others Wherefore though all the Leuitical priestes were a type of Christ yet the most notable type was the High-Priest for that he in mo thinges represented Christ our very true celestial perpetual high-Priest Obiection But it was the Prophets office to teach The difference between the Priestes and prophetes in the old Testament Therefore the Priestes differed nothing from the Prophetes Answere Both of them both the Prophets and the Priestes did teach the people and it might so fal out also that the same was both a Priest and a Prophet as it is reade of Ieremie But this was not perpetual but accidentarie Because 1. the Priestes were ordained out of one certaine tribe namelie the Leuiticall but God raised vp Prophetes out of anie tribe 2. There is a great difference found betwixt them as touching their function of teaching For the Prophets were called extraordinarilie and and immediately by God himselfe and so receiued from him the doctrine which they were to declare vnto men 3. They were so guided by the special motion of the holie ghost that they coulde not er in that doctrine which they vttered vnto men in the name of god But the Priestes as Priests 1. were ordinarie ministers of the oulde Church 2. were appointed by men 3. were tied to the doctrine of Moses and the Prophetes which they learned not from GOD immediatelie but mediatelie by men 4. They might erre in doctrine and counsels and did erre often when they departed from the rule of the Prophetes Wherefore as touching their function of teaching the Prophetes differed from the Priestes of the oulde Testament after the same sort as in the new Testament the Apostles from other ministers and teachers of the Church The signified and true and onelie High-Priest Christ the true and prefigured high priest Christs Intercession is the Sonne of GOD immediatelie ordained by GOD the Father himselfe and annointed by the holie GHOST to reueile vnto vs the secret will of GOD his counsell towardes vs by assuming humane nature to offer himselfe a Sacrifice propitiatorie for the sinnes of all man-kinde to obtaine for vs by his intercession vnto the Father remission of sinnes and eternall life and lastlie to applie effectuallie his Sacrifice vnto vs both by imputing it and also by illightening and moouing the elect by his woorde and spirit to receiue it with a true faith hauing this testimonie that he is certainly heard of his heauenly father for all those for whom he maketh intercession and withall hauing power to collect and gather his Church Wherefore there are foure principall parts of Christes Priesthoode First To teach men both outwardly by his voice and the voice of his ministers and inwardly by the efficacy of his spirite Secondly To offer himselfe a sacrifice and ransome full-sufficient and acceptable vnto GOD for the sinnes of the woorlde Christs Intercession Thirdly To make continuallie intercession for vs vnto the father For this intercession is proper vnto the Sonne First not onelie beecause himselfe liuing on earth in the time of his flesh was made a suppliant and a Sacrifice for vs vnto his Father Secondly but also because he earnestly and desirously wil according to both natures that the Father for his sacrifice once accomplished on the Crosse remit vnto vs our sins and restore vnto vs righteousnesse and life Thirdly that the Father looking vpon the sacrifice and wil of his onely beloued Sonne receiueth all beleeuers into his grace and fauour Wherefore the Sonne in respect both of his merite will to saue vs of his fathers continual beholding looking thereon hath from euerlasting made intercession and also doth nowe and for euer in heauen appearing before his Father make intercession for all the elect chosen To praie for the people is a thing common to all priestes but to make intercession both in heauen and earth vnto the Father for vs that our sinnes may bee pardoned vs is onlie belonging to this high and onelie Priest Fourthly to apply his sacrifice vnto all those for whom hee praieth Christs applying of his merit vnto vs. And hee applieth it First when hee procureth by praier the Father to impute it vnto vs that is to receiue vs for it into fauour and for it to loue vs Secondly when himselfe also for the same his sacrifice sake dooth receiue vs into fauor Iohn 17.19 Father for their sakes sanctifie I my selfe Thirdly hee endueth vs with true faith whereby wee also may apply his satisfaction vnto our selues that is maie bee assured and thinke that it is our righteousnesse whereby wee may stande in the presence of the Lorde Heereby also it is cleare in what other Priestes differ from Christ 1 These teâ—ch onlie by their outward voice â—n difference â—eâ—â—een Christ and â—ther Priests and not by the inwarde woorking also of the holie Ghost 2. They doe not make continual intercession neither do they alwaies obtaine what they aske 3. These applie their benefits vnto no man 4. They offer not them-selues a Sacrifice for the sinnes of others For all these thinges can bee and are perfourmed by CHRIST alone WHAT IS CHRISTES KINGDOME A King is a person ordained by God A King in generall to gouerne in a people and beare rule alone according to honest Lawes and to haue power to reward the good and punish the bad to defend his subieâ—tes against their enimies hauing no superiour gouernuor aboue him The King of Kings CHRIST Christ a King is a person immediatelie ordeined of GOD to gather and rule by his woorde and spirite his church purchased by his blood and to defend her beeing subiect vnto him and seruing him against all her enimies both corporall and spirituall and to rewarde her with eternall rewards but to cast her enimies into euerlasting paines and torments Wherefore CHRISTES royall office is First Christs Kingdome to rule by his woorde and spirite his Church gathered out of all nations from the beginning of the woorlde For that it may go â—ell with vs vnder this King it is not enough if hee outwardly teach vs what hee wâ—uld haue vs his subiectes to perfourme vnlesse also by his spirit he moue our heartes and cause vs to bee obedient to his commaundements Secondly To defend and preserue this his Church in this life against al both inward and outward domesticall and forraine foes which also he dooth perfourme while not onlie by his power-ful hand hee is euer present with vs but furnisheth vs also with those weapons wherewith our selues also may constantlie and happilie enter the combat against our most mighty foes and vtterly vanquish and discomfit them This sacred haâ—nesse and war-like furniture is described Ephese 6.13 Thirdly To make his church partaker of the blessings of his kingdome and to adorne her raised vp from dead with euerlasting glorie blisse Fourthly To ouercome rule his enimies by his
manie waies men are called sonnes 2 How Christ is and is called the sonne of God 3 Why his onelie begotten and first begotten 4 Whether the sonne be coeternal with god the father 1 HOW MANIE WAIES MEN ARE CALLED SONNES EVery sonne is a sonne either by nature or by grace A natural sonne A son by nature or a naturall and proper son is hee who is partaker of his fathers nature and essence or who hath the essence or nature of him whose sonne he is communicated vnto him and that either wholie as Christ in respect of his Godhead for vnto him the father by begetting him communicated his essence whole and the same or in part as men vnto whom is communicated some little seuered portion of their fathers essence Wherfore a naturall sonne beginneth at one and the same time both to be and to be a sonne A son by grace is he who hath the right and name of a sonne A sonne by grace not by nature that is not that he was procreated out of his substance whose sonne he is called but onelie by a free gift of his and by fauour So is he said the son of God by grace who not by nature but by Gods gift is called his sonne Nowe the sonnes of god by grace are of three sorts some by grace of creation The sonnes of God by grace of creation some by grace of adoption some by grace of vnion The sonnes of God by grace of creation are Angels and our first Parents before their fall For that God shoulde create them and conforme them vnto himselfe that is make them righteous and blessed and that now also he maintaineth those blessinges in them it is his benefite and gift proceeding of his grace And therefore God created them that hee might account them for his sonnes and they againe acknowledge and magnifie him as their bountiful and benigne father And although they were not borne of the substance of God yet neither were these at any time not his sonnes but at one and the same time beganne both to bee and to bee the sonnes of GOD. A sonne by grace of adoption or an adopted sonne is he Sonnes by grace or adoption who not by birth but onelie by the law and will of the adopter receiueth the right and name of a sonne so that hee is in the same place with him as if he had been borne of him whereas before hee had beene no sonne Wherefore an adopted sonne beginneth not at the same time to be to be a son but he sometime was when yet he was not a sonne After this sort that is by adoption are our first Parents after their fall so also are all the regenerat the sonnes of god For these by nature are the childrē of wrath but are adopted to be the sonnes of god are made Christs brethren not by any merite of their owne Our fraternitie and brotherhood with Christ but freely by for Christ Eph. 2. Furdermore our fraternitie brotherhood with Christ consisteth in these fower thinges 1. In the likenes and similitude of our humane nature For hee is true man procreated of the bloude of Adam the common father of vs all 2. In the fatherlie loue and bountifulnes of god towards vs who for Christs sake embraceth vs as his sonnes heapeth vpon vs his benefites 3 In our conformitie correspondence with Christ which is wrought by the holy Ghost whom hee bestoweth on vs. 4. In the consummation and accomplishment of his benefites that is in perfect eternal righteousnes blessednes and glorie In respect of the three latter we are the sonnes of God by adoption The sonne of God by grace of conception or vnion is Christ alone The sonne of God by grace of vnion in respect of his humane nature which by the special working of the holy ghost being conceiued formed and sanctified in the Virgins wombe was personally vnited vnto the word A TYPE OR FIGVRE OF THE SONNES OF GOD. Euerie Sonne of God is ether By nature and proper as is the WOORD onelie who hath by birth his fathers nature and substance communicated vnto him whole and the same By Grace either of Creation as Angels and Adam before his fall Conception and vnion as Christ according to his humanitie Adoption as Adam after his fall and all the regenerate 2 HOW CHRIST IS THE SONNE OF GOD. CHrist is the sonne of God according to both natures Christ is the sonne of God by nature according to his Godhead but in diuers respects According to his Godhead hee is the sonne by nature and his natural or proper and onely begotten sonne because according to this nature he alone was from euerlasting begotten of the substance of his father after a manner altogether ineffable beeing of the same nature and essence with him Ioh. 5.26 As the father hath life in himselfe so likewise hath he giuen to the sonne to haue life in himselfe The eternall father therefore hath communicated vnto his sonne the life whereby both himselfe by himselfe necessarily is and maketh all other things to be which life is that one eternal Deitie creatresse and defendresse of all thinges Christ is the sonne of God by grace of vnion according to his manhood According to his humanitie hee is not the naturall and proper sonne of god because his humanitie as touching it selfe is not the person and it issued from the substance of his mother not from the substaunce of GOD But he is the sonne of god by grace not of adoption because he was at no time not his sonne as that hee shoulde bee made of no sonne or of the sonne of wrath the sonne of God but by grace of conception by the holie ghost and of vnion with the word For his humanitie was from the very wombe sanctified and vnited to the Godhead of the Word which Godhead is the sonne by nature That Christ according to his flesh was a sonne by grace not by merit of his humane nature And that a masse of fleshe in so maruelous manner by the power of the holy Ghost shoulde bee seuered out of the fleshe of the Virgin and that thereof beeing sanctified shoulde bee formed a true humane bodie that is quickened with a humane soule the same to be vnited to the verie sonne of god into one person subsistence was not the merite of his humane nature as which had not as yet any being is in it selfe but a creature but the speciall free gift or benefite of God as Paul in plaine woordes declareth Colos 1.19 It pleased saith hee the Father that in him should all fulnesse dwell And Phil. 2.9 God hath giuen him a name aboue euerie name Christ therefore as touching his humane nature was as the Sonne of GOD by grace euen presently from that very moment when hee beganne to bee borne man and that therefore because by the vertue of the holy Ghost
would haue the same to be the person of the father and the son the holy ghost which in respect of diuers functions actions is now called the Father nowe the Son now the holy ghost And therefore were they called Patripassians also against Seruetus who coâ—foundeth the sonne and the holie ghost The third is whether he bee equal vnto the father The fourth is whether he be consubstantiall that is of one and the same substance and essence with the father Those two namelie equal and consubstantiall are trulie and iustly maintained against Arius Eunomius Macedonius c. and the Tritheits of our time who make either the father alone to be eternall and the sonne to haue beene created of the father before other things or make the sonne also coeternall with the father but inferior vnto the father Wherfore by these mens opinion the father and the sonne are two essences and two spirits by a consequent two gods according to Arius neither eternall nor coequall according to the Tritheites coeternal indeede but vnequall A double way of gathering Testimonies of scripture Moreouer there is a double maner of gathering arguments out of the scriptures whereby the diuinitie of the sonne and the holy Ghost as also other things questioned in diuinitie are confirmed One is when the testimonies of scripture are gathered according to the order of the bookes of the Bible The other when as certain orders or sorts of arguments or proofes are set vnto which the Testimonies of scripture thereto belonging are referred Both waies are good and both verie often necessarie for a Diuine when hee priuately considereth examineth or discusseth controuersies and disputes of Diuinitie and searcheth what is true in them The first way is more laborious and repeating of the same things the latter is more short and compendious and more fit and appliable both for teaching and also that the groundes of the pointes and opinions of Christian religion may the more easily bee conceaued of the minde and more firmely sticke and abide in the memorie for whatsoeuer neede or vse thereof to come THE FIRST CONCLVSION The sonne of God is a subsistent in the flesh borne of the Virgin and before the flesh THE orders or sortes of Argumentes which confirme this Conclusion are eight in number To the first belong those testimonies which expresly teache and distinguish two natures in Christ as that the humane nature was taken by the diuine nature The argument is framed thus He that assumed the flesh is other from the flesh and a subsistent euen before the flesh The word tooke flesh Again That which commeth into the flesh is other from the flesh into which it commeth but the sonne of God or the Word is euen the verie same who assumed and tooke the fleshe and came in it Iohn 1.14 Heb. 2.14.16.1 Iohn 4.2 Therefore the sonne of necessitie is another nature from the flesh taken and a subsistent euen before the flesh borne of the Virgin For that which is the sonne and putteth on and carrieth flesh it must needes be that the same is a person and was subsisting before the flesh was taken Hither also beelong all those testimonies which oppose in Christ his diuine nature to his humane nature or flesh and distinguish that from this as Rom. 1.3 His sonne made of the seede of Dauid according to the flesh Rom. 9.5 Of the fathers concerning the flesh Christ came Therefore there is another thing in Christ besides his fleshe according to which he is not of the fathers nor of the seede of Dauid Phil. 2.6 Who being in the forme of God tooke on him the forme of a seruaunt Wherefore the forme of God in Christ is one thing namely his diuinitie most perfect and the forme of a seruaunt another thing euen his humanitie weake base and seruile Mat. 22.44 Christ is called the sonne and Lord of Dauid Therefore there be diuers natures in him Iohn 2.19 Destroie this temple and in three daies I will raise it vp againe Wherefore there is one thing in Christ which is destroyed euen his bodie and another thing likewise which raiseth vp his destroyed bodie which is the Word who Ioh. 1. is called the onelie begotten sonne 1 Obiection The Word in Iohn dooth not signifie anie person which was subsisting before the fleshe borne of the Virgin but onelie that visible Preacher or teacher Iesus who was made flesh That Iohn meaneth by the Word a person subsisting before the flesh that is was a man weak miserable and abiect Ans This is a notorious manifest impudent corrupting of this place For it is easie for any man to shewe out of the very narration of Iohn that the Word signifieth an hypostasis or person which was existing before Iesus borne of the Virgin For the Word 1. was in the beginning that is was now before existing when thinges were created 2. And that Word was God 3. By whom all thinges were made 4. Who is the author of all life and light Therefore he is a person existing before all thinges 5. Which lighteth euerie man that commeth into the world that is all if not with spirituall yet with naturall light therefore he is their illuminatour who were before the flesh which was born of the Virgin 6. Who being in the world and not knowen 7. Yet came vnto his owne 8. being made flesh that is The word was made flesh by taking flesh not by any conuersion into flesh assuming and taking humane nature of the Virgin Mary For that these woordes the Word was made flesh haue this meaning namely that he who now from the beginning was in the woorlde was made fleshe that is man which before hee was not not by any chaunging or mutation of himselfe but by assuming and taking humane nature other places of Scripture doe demonstrate Heb. 2.14.16 Hee was partaker of the flesh he tooke the seede of Abraham 1. Tim. 3.16 God was manifested in the flesh The Woord therefore assumed and tooke flesh but was not conuerted into flesh that is the diuine nature was distinct from the flesh taken and assumpted Moreouer that Christ man was such a teacher The word was a Teacher from the beginning of the world who not onely in the time of his fleshe but also before that was borne euen from the beginning of the world preached the will of his father vnto men and quickened them both this very narration of Iohn and other very many places doe plainly shew He was the life and the true light which lighteth euerie man Iohn 1. No man hath seene God at anie time the onelie begotten sonne which is in the bosome of the Father he hath declared him Iohn 6.51 I am the liuing bread which came downe from heauen and giueth life vnto the woorld 1. Pet. 3.19 Christ went by the spirite in the daies of Noe and preached vnto the spirits that are in prison which were in time passed disobedient
2 Obiection Christ man is and is called God in the new testament Therefore they corrupt the Scripture who saie that in this visible man Iesus is besides the fleshe an inuisible nature which was existing also in the olde peoples time without flesh For to say this is as if a man in steede of this Thou art a Scholer should say In thee is a scholer Aunswere That Christ man is true and by nature God in respect of the nature or Essence of the Godhead in him personally vnited to his manhoode is no corruption but the very voice minde and meaning and interpretation of the scripture Colos 2.9 1 Proued by testimonies Jn him that is in Christ Iesus dwelleth all the fulnes of the Godhead that is the very full and perfect Godhead which is but one bodilie that is personally or substantially so that it is of the substance of the visible man Christ In Christ therefore there is one thing which dwelleth namely the godhead another thing in which it dwelleth euen the manhood which is the temple of the godhead Iohn 2.19.21 and was shadowed and figured by the Mosaicall tabernacle Heb. 9.11 Again Rom. 1.3 Made of the seede of Dauid according to the fleshe and declared mightilie to be the sonne of God touching the spirite of sanctification Againe Phil 2.6 Beeing in the forme of GOD and equall with GOD hee tooke on him the forme of a seruaunt By him all thinges were made and doe consist both visible and inuisible hee giueth the holie Ghost lighteth euerie man that commeth into the world he alone kneweth the father and he to whom he reueileth him c. Isa 7.14 Isa 9.6 Iere. 23.6 Isa 25.6.7.8 c. 2 By contrarie properties Lastly that there is a double nature or substaunce in Christ both a finite and an infinite is conuinced and prooued by the diuersitie and repugauncie of those properties which are attributed to the same Christ but cannot possiblie be together in one and the same nature Wherefore CHRIST man is GOD not created and made in time by reason of the fulnesse and excellencie of his giftes but eternall subsisting before the flesh borne of the Virgin and before all worlds by reason of the eternall Godhead of the Word dwelling in his Maiestie personally Christ the proper sonne of God To the second classe or order of Reasons are referred those testimonies which shewe CHRIST to bee the proper or naturall sonne of GOD. The Argument or proofe is this The naturall or proper sonne of GOD is of necessitie partaker of the diuine nature or essence or substaunce But Christ man is the proper sonne of GOD. Therefore there is in CHRIST besides his humane nature which hee tooke of our kinde a nature or substaunce Diuine in respect whereof hee is and is called the Sonne of GOD that is CHRIST is by nature the sonne of GOD and therefore subsisting and that before the fleshe from euerlasting because hee is the sonne of the eternall father hauing the essence of the Father in number the same and whole communicated vnto him from the father Iohn 5. The place is necessarily to bee vnderstood and so was taken of the Iewe of a natural sonne The Maior is manifest by the definition of a proper or naturall sonne For a proper sonne is hee who is procreated out of his substance whose sonne hee is or hee who is partaker of his Fathers nature or substaunce The Minor is prooued by these testimonies of holy Scripture Iohn 5.17.18 My Father worketh hitherto and I woorke Therefore the Iewes sought the more to kill him not onely because he had broken the Sabboth but saide also that GOD was his Father and made him-selfe equall with God Because CHRIST called himselfe the Sonne of GOD not adopted or by grace onlie but naturall begotten of the substaunce of the Father and therefore equall with GOD the Iewes did thereof gather First That he challenged vnto himselfe the workes of God the Father And therefore because they deemed him to bee a mere man they woulde haue him slaine as a blasphemer and robber of Gods glorie both in this place and Iohn 19 7. And if Christ had meant that hee was the Sonne of God by grace onlie as are the Angels and men elected the Iewes verilie woulde not haue reprehended that as blasphemie and treason against the maiestie of God for then they shoulde haue condemned themselues of the same crime because Iohn 8.41 they saie vnto CHRIST we haue one father which is GOD. Secondly Christ also dooth not reprehend this collection of the Iewes or repel it as a slaunder but defendeth it as beeing good and necessarilie true in his aunswere presentlie following wherein hee auoucheth that whatsoeuer thinges the Father dooth the same dooth hee also together with him as beeing his Sonne that by the same authoritie libertie power hee raiseth the dead and quickeneth them who beleeue in him by which the Father dooth that as the father hath life in himselfe so also hath hee giuen vnto him as beeing his Sonne to haue life in himselfe c. Wherefore the man Iesus affirmeth that which of it selfe and demonstratiuely dooth thereof followe and the Iewes called blasphemie namelie that hee is the Sonne of God not by grace only but proper and equall with God that is that there is in him besides his humane nature a diuine also which is the Sonne communicated vnto him by an vnspeakeable generation or begetting frō the Father and according to which he is equall with the Father and the same God which the Father is For where the same power operations and woorkes are there also is necessarily inferred the same nature or substaunce to be and that equal So Christ is called the proper Sonne of God Rom. 8.3 God sending his owne Sonne that is borne of his owne substance For we are otherwise also of God beeing renued by his spirit And in the same Chapter ver 32. who spared not his owne Sonne Christ the naturall and coeternal sonne of God which is expressed in scripture 1 Obiection It is not found anie where in Scriptures that Christ is the naturall and coeternall Sonne of God Therefore it is but an inuention of men imagining in him besides his flesh another substance according to which hee should be the eternal sonne of God Aunswere Although these very words are not in the very same Syllables extant in the Scripture yet there are found the like and equiualent or such as signifie the same which these doe For the wisedome of God which is Christ and the Sonne Prou. 8.22 is described to bee such as was with GOD from euerlasting before his works were made And further Iohn saith that the Woord whom he called the Sonne was euen then in the beginning of the world and was God creating and preseruing all thinges But God is eternal and before thinges were created together with which also time began eternity only existeth and may be imagined
of any qualities but of the very humane nature when as he sheweth that therefore Christ was necessarily to haue beene true man because men were to bee deliuered by him through his sacrifice The word full of grace and truth And the word dwelt among vs full of grace and truth Christ fulfilled all the promises and types and figures of the law and did truely performe the office of a redeemer and Mediator not only by his merit but also by his power and efficacie as afterwardes is added out of Iohn Baptists sermon That this truth and grace befell vnto vs through Christ and of his fulnes all who euer are saued haue receiued Which S. Paul saith euen that we are consummated and made perfect in him which would not be except the fulnes of the Godhead did dwell in him personally And wee sawe the glorie thereof as the glorie of the onelie begotten sonne of the father This glorie is the diuine power which he shewed in his miracles in his transfiguration vpon the mount in his resurrection from death his ascension into heauen his sending of the holie Ghost his power and efficacie by his ministerie Now thus far they also agree confesse the same But when we say further The glorie of the onely begotten This glorie testifieth him to be the onelie begotten sonne of God that is the sonne of God by nature begotten of the substance of the father who is also himselfe the true eternal God maker of all thinges here they shake handes with vs and dissent For they say that he is called the onelie begotten not because hee is the sonne of God by nature but because hee was borne after a singular manner namely of a Virgin conceiued by the holie Ghost But this reason is not sufficient First because if he bee not a sonne of the substaunce of the father but either by creation or by adoption or by conformation with God either from the wombe as in Christ conceiued by the holie Ghost or afterwards as in other men he shall not be the onelie begotten For so are others also the sonnes of God both Angels men though not in that degree of gifts yet in the manner of generation Wherefore it remaineth that he bee the onely begotten sonne by nature after which manner no other is the sonne of God Secondly because for that which he is here said the onelie begotten he is otherwhere said to be the proper sonne of God Iohn 5.18 Rom 8.32 And he is the proper sonne who is of the substance of his father he that is of an other substance is no proper son Thirdly he is said to be such a sonne of the Lord who is also himselfe the Lord which as it is manifest by other places of both Testaments so namely by Mat. 4. and Luke 1. where of Iohn Baptist it is saide that he shall goe before Christ who is called of the Angel Gabriel the sonne of the most high and the Lord God of the children of Israell whose hearts Iohn Baptist should turne vnto him and shoulde goe before his face And of Zacharie hee is called the most high whose Prophet and forerunner Iohn Baptist should bee whose waies hee should prepare and vnto whose people he should giue knowledge of saluation NOw let vs returne vnto those orders classes of arguments reasons whereby we proue the eternall subsistēce of christ The wisedome of God is a subsistent or persō And Christ is that wisedome Vnto the fift classe whereof are referred those testimonies which testifie Christ to be the wisedome of God The argument is this The wisedome of god Prou. 8.22 is eternall and subsisting before Iesus was borne But the sonne is that wisedome of god Therefore the sonne is eternal and subsisting before Iesus borne of the Virgin The Maior of this reason Salomon confirmeth in the place afore signified where he ascribeth those thinges to wisedome which fall not into any but which is subsisting liuing and working as that it subsisted in God before things were created that it was begotten and so foorth The Minor wee prooue 1. because Salomon saith that that wisedome was begotten of God And to be begotten when it is spoken of such a nature as is intelligent and vnderstanding is nothing else than to bee a sonne For although it bee true that there is made an exhortation there to the studie of heauenly Doctrine yet notwithstanding the name of wisedome to bee doublie there vsed and a transition to be made from the doctrine which is the wisedome or light created in the mindes of men that thereby authoritie might bee gotten to this wisedome with them to the vncreated wisedome that is to God himselfe the author and fountaine of the other those things which are there attributed vnto it doe manifestly conuince 2. Christ the son of god is called Wisedome and the person which teacheth vs wisedome Luke 11.49 Therefore saide the wisedome of god J will send them Prophets Apostles 1. Cor. 1.24 But vnto them which are called wee preach Christ the power of god and the wisedome of god 3. The same proper functions are attributed by Salomon to wisedome which elsewhere are attributed to the Word and are more at large declared in the booke of Wisedome cap. 7.8.9.10 To the sixt classe beelong those places of Scripture which speake of the of the of the Mediatour The Argument is this The Mediatour without whose merite and present efficacie there coulde bee no friendship or amitie ioined betweene God and sinfullmen The Mediatour hath alwaies beene must needes haue beene alwaies in the Church from the verie beginning of the woorlde This proposition those thinges confirme which haue beene before spoken of the Mediatour and his office But the sonne of God onelie not the Father nor the holie ghost is that Mediatour by and for whom the faithful also of the old Church were reconciled vnto god Therefore the sonne of god was subsisting from the verie beginning of the world The olde Church might haue beene receiued into fauour for Christ to come but by him it could not except hee was then beeing for there can bee no efficacie or force of him that is not Whence it is necessarily prooued that Christ was before his incarnation for there cannot be friendship betweene God and men without a Mediator now existing or being But in the old Testament there was friendship betweene God men that is beleeuers Therefore either he or some other was Mediator of that Church there was no other but he only because there is but one Mediator between God and man the man Christ Jesus 1. Tim. 2.5 But that there cannot bee any amitie betweene God and men without a Mediator now alreadie being shall also appeare by that which foloweth For it is the office and function of the Mediator not onely by deprecation or intreaty sacrifice to appease pacifie the father but also to conferre bestow al the benefits which
attributed vnto the sonne differ so from the diuine properties which are attributed vnto him as the effectes from their causes so that then his properties woorke them 5 The equalitie of honour and woorshippe Hee hath equal honour giuen him dependeth of the equalitie of Essence properties and woorkes Isai 42.8 I will not giue my glorie to anie other But the Scripture giueth equall honour and woorshippe to the Father and the Sonne therefore they are truelie equall in God-head and in all the perfections thereof The Minor is confirmed first by Testimonies Psalm 97. Heb. 16. Let all the Angels of god woorshippe him Iohn 5.23 That all shoulde honour the sonne as they honour the father Reue. 5.13 c. Secondly Hee is called God absolutelie and simplie as is the Father Psalm 45.7 and Hebrews 1.8 Acts. 20.28 1. Timothy 3.16 Thirdly the Epithets or titles of Diuine honour which are euerie where in the scriptures attributed vnto the sonne As God blessed for euer The great god and Sauiour The Lord himselfe from heauen The Lord of glorie The Lord of Lords and King of Kings Power and eternall kingdome Sitting at the right hand of the Father The Bride-groome husband head of the Church god of the temple which are all the elect Trust and Beliefe in him Inuocation for hee is woorshipped of the Church as GOD and Bride groome of the Church at all times and in all places Thankesgiuing for his Diuine benefites Furthermore albeit the name of GOD especially beeing put absolutely and without restraint dooth euidently prooue the sonnes equalitie with the Father as it hath beene saide yet seeing that signifieth moe thinges and is also applied to others who are not by nature God wee are diligently to collect and haue in a readines those Testimonies in which thinges proper to the true God only are attributed to the sonne which agree to none else who are called Gods and whereby God himselfe discerneth himselfe and will haue him selfe discerned from other creatures and forged Gods For vnto whom the essential properties of any nature or essēce doe truely and reallie agree vnto him the essence it selfe must needes bee giuen The sonne hath all thinges from the Father not by grace but by nature 1. Obiection He that hath all things of another is inferiour to him of whom hee hath them The sonne hath all thinges of the Father Therefore hee is inferiour vnto the Father Aunswere The Maior holdeth and is true of such a one as hath any thing by the grace and fauour of the giuer for hee might not haue it and therefore is by nature inferiour but it is false of him who hath al those thinges by his owne nature which hee himselfe hath of whom hee receiueth them For seeing he can not not haue them it can not be that he should bee inferiour or should haue lesse than hee of whom hee receiueth them But the sonne hath all thinges of the Father which the Father hath and that by nature and absolute necessitie that is in such sort as that the Father can not but communicate vnto him all thinges which him selfe hath belonging to his diuine nature and maiestie Therefore hee is equall vnto the Father in all thinges The sonne doth all thinges with the consent of the Father in like manner as the Father doth 1. Obiection Hee that doth whatsoeuer he doth by the will of another interposed and going before is inferiour vnto him The sonne will and doth all thinges by the will of his Father going before Therefore he is not equal vnto the Father in vertue dignitie and essence Aunswere The sonne doth all thinges his Fathers will going before not in time and nature but in order of persons so that hee will or doth nothing which the Father also will not and doth and whatsoeuer the Father will and doth the same also the sonne will and dooth likewise that is with equall aucthoritie and power Wherefore the societie order of the diuine operations doth not take away but doth most of al settle establish the equalitie of the Father and the sonne as also of the holy Ghost THE FOVRTH CONCLVSION The word is con-substantial with the Father THE woordes con-substantiall and like-substantiall differ For * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like-substantiall signifieth mo persons and like essences as three men are like-substantial For they are both three persons and three essences of like nature that is agree in humane nature But * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 con-substantial signifieth one essence mo persons In the god-head is not like-substantial because there are not three gods but con-substantial because there are three persons of one and the same diuine essence For there is but one Iehoua that is one diuine essence which is the same is wholy in euery of the three persons therefore euery of thē are that one God besides which essence whatsoeuer is it is a creature not God The Latine church turneth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 con-substantial taking substance for essence It is therefore the same that coessentiall that is of one and the same essence Furthermore these three thinges beeing declared and set downe namely that the Sonne is subsisting or a person that he is distinct frō the Father that he is equall with the Father the fourth is easilie gotten and obtained against the newe Arrians to wit that he is con-substantial with the Father which is also in like manner to be vnderstood concerning the holy Ghost For either this must be granted or of necessity there are made three gods which they though in words they deny it yet in very deede affirme when they frame and faine three essences and spirits The Arguments which shew The Father the Son to be of one the same essence are these 1. Iehoua is but one essence The English translations reteine not the worde it selfe IEHOVA but vse the Lord in steed thereof which is the signification of IEHOVA and therfore in effectuall one or one god Deut. 6.4 But the eternal Father and the Sonne coeternal with the father are that Iehoua Therfore these two are one essence and one God The Minor is proued first by those places of Scripture which cal the sonne Iehoua Ier. 23.6 This is the name whereby they shal cal him Iehoua or the Lord our righteousnes Isai 25.6 The expected God and Sauiour is called Iehoua But Messias is the expected god Sauior Therefore Messias is that Iehoua whereof the Prophet speaketh Za. 2.8 The deliuerer of the Church sent from Iehoua which is the Messias onely is called Iehoua Mal. 3.1 He is called Jehoua whose fore-runner was Iohn Baptist. But Iohn Baptist was the fore-runner of the Messias or the Sonne of God Christ Hee therefore is called Iehoua Hither belong al the places in which are giuen to the Angell or messenger of Iehoua both the name of Iehoua the diuine properties and honours But that Angell was the Sonne of
For the natures doe not communicate each to other their essentiall properties as neither doe these impart their essence that is one nature doth not receiue the properties of both natures Wherefore these kindes of speaches are false The Godhead is the manhoode or man was conceiued borne did suffer was dead and againe these The Man-hoode is the God-head or God is eternal immense vncircumscribed in place omnipotent giueth the holie Ghost dooth regenerate For al these are no more true and to be admitted than those A soule is a bodie or corporeal mortal visible and a body is a soul or a spirit inuisible immortal 1 Obiection The whole person of Christ is really omnipotent euerie where eternal c. The humanitie and the God-head are the whole person of Christ. Therefore both are reallie omnipotent euerie where eternal c. Aunswere This argument the Vbiquetaries who most of all ground vpon it and often vse it haue borowed from Schwenkefieldeans who commonly in their bookes reason thus Whole Christ is the natural onelie begotten Sonne of God is the true and the same GOD of the same infinite power and maiestie with the eternall Father conceiued borne of the Virgine suffered was dead rose againe ascended into heauen sendeth the Holie Ghost But both natures belong to the whole person of Christ Therefore Christ according to his humanitie also is the natural Sonne of god begotten of the substance of the Father from euerlasting and con-substantiall with the Father and the same GOD with the Father who is Creatour of all If then the Vbiquetaries collection bee lawfull and sound this doubtlesse of the Swenkefieldeans is lawfull also and sound but if the Swenkefieldeans collection bee corrupt and smelling of Eutyches heresie then that of the Vbiquetaries cannot bee at all good and sound But indeede both collections are Eutychian and Sophisticall they are Eutychian because two natures which are made equall in properties essentiall or which get and haue the same or equall essential properties are indeede made one nature and substance or are two substaunces of one nature Both opinions take cleane away the nature of the humanitie transform it into the God-head but the latter dooth further make two persons in Christ of the same nature It is also Sophisticall because whether the person of Christ be considered in it selfe as it was a person being but one and perfect that before the incarnation subsisting in one nature onely or whether it bee considered as it is incarnate and now subsisting in two natures yet stil the transition and passing from the person to the natures is faultie and Sophistical For neither is it necessary that what is truly in and attributed vnto a person the same also should bee reallie in al things concurring in that person and bee affirmed of all The reason is because the parts or natures though vnited in the same person yet retain their properties operations vnconfounded Wherefore that which is proper vnto the godhead cannot agree vnto the person in respect of the flesh also but only in respect of the godhead Whole man vnderstandeth discourseth and hath motion of wil ye◠he doth not this by his finger or body but by his mind only whole man is mortal and doth go eat and drink yet none but a mad man or an epicure will therefore say that the soule also is mortal or doth goe eat and drink So not halfe but the whole person of Christ was before Abraham and from euerlasting did create and dooth preserue all thinges and tooke flesh But the fleshe neither was from euerlasting neither did create nor dooth preserue all thinges nor tooke flesh but was created and being assumpted and taken is susteined of the Word and in it So whole christ was wounded dead yet not his Godhead nor his soul This is wel learnedly declared explicated by Damascene lib. 3. ca. 7. in these words Whole christ is perfect GOD but not THE WHOLE of Christ that is not both natures are God For he is not god only but also man And WHOLE christ is perfect mā but not THE WHOLE of christ is man For he is not man only but god too For THE WHOLE signifieth the nature WHOLE the person Wherefore if the Vbiquetaries wil at al haue the illation enforcing of their conclusiō on these premisses to be necessary The Maior propositiō must be expoūded after this sort The person is god creator omnipotent eueriwhere whole that is as concerning all that which it is or in which it dooth subsist or which doth belong vnto it But the Maior taken in this sense is false most absurd as was shewed a litle before For the true sense thereof is this The person is euery where whole that is without diuision or sundering of natures or subsisting vndiuidably in two natures But the humanity is not that whole subsisting in two natures Not euery thing then that agreeth really to the person agreeth also really to the flesh And albeit the person doth subsist in the humanitie the God-head mutually vnited one to the other yet as it hath beene said it is not hereof enforced that because the person is euery where therefore the humanity should be in proper substance present euery where For this is proper to the godhead neither is it really communicated to any creature or is in any Reply The diuinity is one present in al pleces but especially with the church The diuinity is but halfe christ Therefore only halfe christ is present with the church Answere 1. ther is an ambiguity doubtfulnes in the words halfe christ For if by halfe christ they vnderstād one nature which is vnited to the other in the same person the whole reasō may be granted namely that not both but one nature onely of christ though vnited to th' other that is his godhead is present with vs al things in his proper substance in al places at al times But they by halfe christ vnderstand craftily sophistically the one nature separated from the other as if the godhead were made to be with vs bare naked not incarnat But in this sense the Minor is false the Vbiquetaries own inuētiō For the same Word by reasō of the immēsnes infinitie of his essēce is whole euerywhere without his manhood yet so that he withall is abideth whole in his manhood personally vnited thereūto Wherefore the Word nether is nor worketh any where not vnited to the flesh albeit the flesh because it hath not an infinit essence but reteineth it circūscribed in place is not made to be present substātially in al those places in which the word incarnat or the word mā is 2. There is an ambiguity also double significatiō in the word present For the presēce wherby christ is presēt with his church is not of one kind Wherefore if the Maior be vnderstood of the presence of his substance in al places of his being amongest
we be receiued of his Father 3. The Assent of his Father approuing this his Sonnes will and accepting of the value of his sacrifice as a ransome for our sins and as the Father receiueth vs so doth he also Obiection But before christes ascension yea before his comming there was intercession Answ That depended of this that is it was made in respect of this intercession to come as also the whole receiuing into fauour from the beginning of the woorlde For hee our Mediatour made intercession before with this condition that he accomplishing his sacrifice should appeare for euer in the heauenly Sanctuarie Heb. 6.57 Thou art a Priest for euer according to the order of Melchisedech And further that intercession in the olde Testament was not such as it is now in Heauen For nowe hee wil haue vs receiued for his ransome already paied which then was afterwards to be paied The second fruite is our glorification or ascension For seeing Christ our head is ascended we are certaine that wee also shal ascend into heauen as beeing his members Iohn 14.2 I goe to prepare a place for you And though I goe to prepare a place for you J will come againe and receiue you vnto my selfe that where I am there maie ye be also Obiection But Elias and Enoch ascended before christ Therefore christ is not by his ascension the cause of our ascension Aunswere They ascended in respect of Christes ascension which was to come Christes ascension and glorification is the cause and example of our ascension and glorification because except he were glorified wee should not bee glorified For the Father hath decreed to giue vs all thinges by the Messias and hath put all thinges in his hands And how should Christ haue giuen vs a kingdome except himselfe first as beeing the first borne had taken possession thereof But for this cause also he ascended into heauen that hee might there raign Therefore hee wil translate his citizens thither And seeing we are his members and he our head is already ascended and glorified Therefore shall wee also ascend and bee glorified Iohn 12.26 Where J am there shall also my seruaunt bee And Iohn 14.3 J wil receiue you vnto my selfe that where J am there maie yee be also The third fruite is The sending of the holie ghost by whome he gathereth comforteth and defendeth his church to the worldes end Hee was giuen also to the godlie which were vnder the Lawe before Christs ascension and comming But that was 1. Jn respect of this ascension and glorification of christ which was then to come and whereof that sending and powring out of the holie Ghost is not a fruit onely but also a part and so in respect also of this sending which was noâ—e after Christes ascension accomplished the holie Ghost was giuen vnto the godlie in the olde Testament 2. Now after christes glorification it was giuen more aboundantlie as in the daie of Pentecost That which also was foretolde Act. 2.17 And it shal be in the last daies saith god I wil powre out of my spirit vpoÌ„ al flesh Now that christ did not powre out the holie Ghost in such plentie before his ascension that befel only as before was said in respect of the decree of God For God woulde that the holy Ghost should be giuen by the Messias as well man as God wherefore man also was to be glorified who shoulde do this John 16.7 Jt is expedient for you that J goe awaie for if J go not away the comforter wil not come vnto you There are other fruites also of Christes ascension For 1. it is a testimonie that our sinnes are fully pardoned vs who doe beleeue For except he had suffered the punishment for sinnes hee coulde not haue entred into the throne of God For where sinne is there is death also John 16.10 Hee shall reproue the world of righteousnes because J goe to my father 2. Jt is a testimonie that christ is indeede conquerour of death sin and the Diuell 3. Jt is a testimonie that we shal neuer be left destitute of comfort because hee therefore ascended to send the holy Ghost John 16.7 Jf J go not awaie the comforter wil not come Ephes 4.8 When he ascended vp on high hee led captiuitie captiue and gaue giftes vnto men 4. Jt is a testimonie that christ wil for euer defend vs because we know that our head is a glorious head and placed aboue al principalities HE SITTETH AT THE RIGHT HAND OF GOD THE FATHER ALMIGHTY THIS Article differeth from the former 1. Because in this Article is declared the end of his ascension For Christ did therefore ascend into heauen that hee might sit at the right hand of the father 2. Because christ sitteth alwaies at the right hande of the Father but into heauen hee ascended but once 3. Wee shal also ascend into heauen but yet wee shall not sit at the right hand of God The Questions of christs sitting at the right hand of the Father 1 What the right hand of God signifieth 2 What it is to sit at Gods right hand 3 Whether christ did alwaies sit at Gods right hand 4 What are the fruites of christs sitting at the right hand of the Father 1 WHAT THE RIGHT HAND OF GOD SIGNIFIETH THE right hande of God signifieth 1 The omnipotency or exceeding vertue of God Act. 5.31 Him hath God lift vp with his right hand to be a Prince and a Sauiour 2 It signifieth perfect glorie perfect dignitie and full diuine maiestie 2 What it is to sit at Gods right hand TO sitte at Gods right hande is to bee a person equall to God in power and glorie by whom the Father woorketh immediately They commonly define it to bee to raigne in equall power and glorie with the Father That is true indeede of Christ For he doth al thinges likewise as dooth the Father and is indued with the same power with the Father which also he exerciseth But the Sonne hath alwaies so raigned and the same agreeth also to the holy Ghost who yet is not said in the Scripture to sitte neither dooth sit at the right hand of the Father because the Father doth not gouern al thinges especially his church immediatly by the Holie Ghost but by the Sonne Wherefore this definition which is commonly receiued is not sufficient and perfect Some confound his sitting with his Ascension say it is all one But first it is absurd that in so short a confession should bee an idle speaking of the same thing twise 2 This phrase of speech is taken from the custome of kings who haue their assistants assessours 〈◊〉 whom they commit the power of gouernment So christ also is said to sit at the right hand of the Father because the Father will rule and gouerne by him immediatelie all things both in heauen and in earth 3 We also shall ascend neither yet shall we sit at the right hand of God the Father Heb. 1.13 For vnto which
of the angels said hee at any time sit at my right till I make thine enimies thy foot-stoole Muchlesse will God speake this vnto man Obiection But it is said Reuel 3.21 To him that ouercommeth will J grant to sit with me in my throne Auns We shall sit there by participation where this must bee also granted that the same is the throne of the Father and the Sonne In the same throne many may sitte but not in the same dignitie And so christ will not giue that chiefe dignitie and glorie giuen him of his Father vnto any other Reply But to sit at Gods right hand is also to liue gloriouslie and blessedlie But this agreeth to vs. Therefore wee shall sit there Aunswer This is not a ful and sufficient definition because a blessed life agreeth both to vs Angels but the sitting at gods right hand doth not Whereupon these two articles are well adioined together He Ascended into Heauen he sitteth at the right hand of God the Father Now let vs in few wordes expound the definition which wee brought of Christes sitting at the right hande of the Father Christ sitteth then at the right hande of God the Father that is he is that person omnipotent by which the Father gouerneth al things immediatly But especially by which he defendeth the church against her enimies That this definition may be more ful and clear let vs briefly sift euery part thereof The Session therefore of Christ at the right hande of the Father is 1. The perfection of Christes diuine nature that is the equality of the Word with the Father which he did not receiue but euer had 2 The perfection of christes humane nature This perfection or excellency of Christes humane nature compriseth First The personall vnion of the humane nature with the Woord Coloss 2.9 In him dwelleth all the fulnesse of the godhead bodily Secondlie The collation or bestowing of giftes farre greater and more in number than are bestowed on al men or Angels and therfore in which he far excelleth both men and Angels Ioh. 1.16 Of his fulnesse haue al we receiued And cap. 3.34 God giueth him not the spirite by measure 3 The perfection or excellencie of the office of the Mediatour that is the Propheticall Priestly and Roiall function which christ now as the glorified Head of his church doth in his humane nature gloriously exercise in heauen This excellency of christs office is the very exalting of Christ in his Propheticall Priestly and Princely function that is the laying down of the infirmity of Christs humane nature and the perfection of glory which was due vnto Christ both in respect of his office as being a Prophet King and Priest in respect of his person as beeing God 4 The perfection of christs honour that is the adoration worship and reuerence which is yeelded vnto Christ both of men and Angels Heb. 1.6 Let all the Angels of God worship him Phil. 2.9 Hee hath giuen him a name aboue euerie name By these the like speeches are signified the partes of Christs sitting at Gods right hand But the name whereof is spoken in the wordes of the Apostle before aleaged is the excellencie of the person and office of Christ and a declaration of both by his visible maiestie that all may bee forced to confesse that this is the King by whom God ruleth all thinges So also did Stephen see him adorned with visible maiestie and glorie Christ had some partes also before of his excellency both of his office and of his person but he then came to the full perfection of all when being taken vp into heauen he was placed at the right hand of the Father By these partes nowe of christs sitting at the right hand of the Father the definition of his sitting may bee made more full in this wise when christ is said to sit at the right hand of the Father hee is saide to haue the same and equal power with the Father to excel all men and Angels in his humane nature both in giftes bestowed on him more and greater than on them as also in visible glorie and maiestie to shew himselfe Lord of men and Angels and of all things that are created In the name of the Father to rule and administer immediatly his kingdome in heauen and the whole world chiefely to gouern by his power immediately the church lastly to bee acknowleged and magnified of all as chiefe Lord and Head Many Obiections are by this definition refuted As 1. The Holy Ghost also is equal with God Therefore wee may truely say that hee also sitteth at the right hand of God Aunswere It doth not folow because the reason is grounded of an ill definition For although the Holy Ghost bee as well as the Father and the sonne Head and Lord and ruler of the Church yet doth it not agree to the Holy Ghost but to christ alone to sit at the right hand of the Father Because hee alone tooke humane nature was humbled dead buried rose againe ascended and is Mediatour And furder the Father woorketh immediately by the Sonne onely but by the holy Ghost the Father doth not worke immediatly but through the sonne For the same order is to be kept in their operation and working which is in the persons The Father worketh by him selfe but of himselfe because he is of none The Sonne worketh by himselfe not of himselfe because he is begotten of the Father The holy ghost worketh by himselfe but from the Father and the Sonne from whom he dooth proceed Therefore the father woorketh immediately by the Sonne because the Sonne is before the holy ghost yet not in time but in order but mediately the Father woorketh by the holy Ghost and therefore the Sonne is rightly saide to sitte at the right hand of the Father but not the holy Ghost 2. Obiection Christ before his Ascension was alwaies the glorious Head and King of the Church Therefore he cannot now be first after his ascension said to sitte at gods right hand Aunswere Againe this reason also is grounded vpon a bad definition Christ was alwaies glorious but hee was not alwaies aduaunced and exalted in the office of his Mediatorshippe to wit in his kingdome and priesthood Now first he began to haue the consummation and perfection of glory which before hee had not that is gloriously to rule and administer his kingdom and Priesthood in the Heauens Christ is called our Head 1 In respect of his perfection excellencie both as God and man And as concerning his godhead there is no doubt of it And as concerning his humane nature it is true because Christs humanitie is adorned with far greater gifts than is any creature especially by reason of the vnion thereof with the Word 2 Jn respect of his office and that 1 in regard of his merite then by reason of his power and efficacie For as the Head is the seat of al the exteriour and interiour senses wherein are seated
All other proofes and arguments may be referred vnto these 2 What is the last iudgement IN euerie iudgement are the Accused the Accuser the iudge the cause examination hearing of the cause the Law according to which iudgement is giuen the sentence of absolution and condemnation and the execution thereof according to the Lawes Judgement then in generall is an inquisition or examination of a cause by an ordinarie and lawfull iudge according to iust Lawes and a pronouncing of sentence and the exequution thereof according to iust Lawes Nowe is it easie to define this iudgement of God This iudge hath no neede of inquisition or examination of the cause or of witnesses and accusers seeing he is himselfe the searcher of harts Therefore there shal be only the iudge men of whom sentence shall be giuen the law according to which sentence shal be giuen execution The definition of it is this 1 The last iudgement is a iudgement which God shal exercise in the end of the world by christ who should then visiblie descend froÌ„ heauen in a cloud in the glorie maiesty of his Father Angels by whom also then shall be raised from the dead all men which haue died since the beginning of the world vnto the end thereof but the rest who are then liuing shal be sodainly chaunged and all presented before the tribunall seate of Christ who shall giue sentence of al and shal cast the wicked with the diuels into euerlasting tormentes but shall receiue vp the godlie vnto himselfe that they maie with him and blessed Angels enioie eternal happinesse and glorie in heauen It may be defined more brieflie on this wise The last iudgement shall bee a manifestation or declaration and separation of the iust and vniust who euer haue liued or shall liue from the beginning of the woâ—ld vnto the end proceeding from God by christ and a pronouncing of sentence on these men and an execution thereof according to the doctrine of the Law and Gospel The partes of this definition wee wil now in few wordes confirme 1. That iudgement shall be a manifestation of the iust and vniust For Reuel 20.12 The books shall be opened that the secrets of hartes may bee laied open 2. There shall bee a separation of the iust and vniust For Mat. 25.32 Christ shall place the sheep on his right hand but the goats on his left hand 3. This manifestation and separation shal be wrought of God by Christ If of God then shal it bee a most diuine and iust iudgement Rom. 3.6 Jf God bee vnrighteous how shall hee iudge the world Jt shall bee made and wrought by christ because Iohn 5.22 The Father hath committed all iudgement vnto the Son And Act. 17.31 God hath appointed to iudge the worlde by a man 4. Jâ— shall bee a pronouncing of sentence Mat. 25.34 Come yee Blessed of my Father We are Blessed of God not in Adam but in his seed and therefore the sentence shall bee giuen according to the gospel For by nature wee are subiect vnto the wrath of God Therefore also shall the godly say When saw wee thee hungering or thirsting They shall confesse that the retribution of rewardes commeth not by their merit but by his grace Furder after this manner the wicked and the godly shall bee iudged according to the Lawe and Gospell Absolution shall bee principally according to the Gospel but shal be confirmed by the Law Condemnation shal bee principally by the Lawe but shall be confirmed of the Gospel Sentence shal bee giuen on the wicked according to their owne merite Sentence shall be giuen on the godlie according to Christes merite applyed vnto them by faith a testimonie and witnesse of which faith shal be their workes Now to be iudged is to bee declared iust before the tribunal of Christ and to enter into euerlasting life and that with a respect and condition of faith which is required in the Gospell Obiection But vnto euerie man shall be giuen according to his workes Therefore iudgement shall be giuen on al according to the doctrine of the Law Aunswere In this sense shal be giuen also vnto the elect according to their works not that their works are merites but in that they are the effects of faith Wherefore vnto the elect shal be giuen according to their woorkes that is they shal be iudged according to faith to be iudged according to faith is to be iudged according to the Gospel But the iudge maketh mention of our woorks and not of faith First because he wil haue it knowen to others why he so iudgeth least the vngodly condemned persons might obiect that hee giueth vs eternal life vniustly Wherefore he wil shew them our workes and will bring them forth as testimonies to refute them that we haue in this life applyed vnto vs Christes merit Secondly That wee maie haue comfort in this life that we shall hereafter according to our works stand at his right hand 3 Who shall be iudge CHrist shall bee the iudge Iohn 5.22 Hee hath committed all iudgement vnto the Son Neither yet are the Father the holie Ghost remoued from this iudgement But Christ immediatly shal speake and giue sentence and that in his humane nature And when he speaketh God shal speake not onely because he himselfe is God but because the Father shal speake by him The iudgement then shall belong vnto all three persons of the God-head as concerning their consent and authority but vnto Christ as touching the publishing and exequuting of the iudgement For Christ shall visibly giue sentence of all which sentence he shal also together execute The church also shal iudge as touching the approbation and allowing of this iudgement as Christ saith Luk. 22.30 That the Apostles shal sit on twelue seates and shall iudge the twelue tribes of Israel that is they shall subscribe vnto Christes iudgement and approoue his sentence The causes why Christ man shall bee iudge are these 1. Because the church is to bee glorified by the same Mediatour by whom and for whom it was iustified Act. 17.31 God wil iudge the woorld in righteousnesse by that man whome hee hath appointed Matth. 24.30 They shal see the sonne of man come in the cloudes of heauen with power and great glorie Ioh. 5.27 The Father hath giuen power to the Sonne to execute iudgement in that hee is the Sonne of man 2. That we maie haue comfort knowing him to bee our iudge who hath purchased vs with his bloode and who maketh vs his brethren yea his parts and members For he is 1 Our brother and our flesh 2 He hath promised and saide Ioh. 3.36 He that beleeueth in the Sonne hath eternall life cap. 6.24 Verilie verily I say vnto you hee that heareth my word beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death vnto life The third cause why he commeth is to deliuer his Church
3 The same diuine woorkes which are attributed to the Father and the Sonne are also attributed to the holy ghost and in those both the general and vniuersal workes and also those miraculous workes which consist in instituting and informing the Church So in Iob. 33.4 creatiō is attributed vnto him The spirit of god hath made me the breath of the Almighty hath giuen me life Other woorkes are attributed to him also in other places especially that he quickneth regenerateth illuminateth and worketh miracles 4 Equall the same honor is giuen to the holie ghost which is giuen both to the Father and the Sonne To no creature but to God alone is to be giuen diuine honour that is honour proper to God onely But this is giuen to the holy Ghost Therefore he is god equal with the Father and the Son 1. John 5.7 There are three which beare witnesse in Heauen The Father the Woord and the holie Ghost and these three are one The holy Ghost therefore is the same true God with the father and the Sonne Mat. 28.19 Go and teach all nations baptising them in the name of the Father and the Sonne the holy ghost By this testimony we are taught First That we are baptised also into the name faith woorship and religion of the holy ghost Secondly That the holy Ghost is author also of baptisme and the ministerie In like sott also wee beleeue in him That sinne which is committed against him is not remitted We are his temple 5 Those things which are spoken in the old testament of God or Jehouah are applied in the newe testament to the holie ghost Obiection Hee that is sent is not equall with him that sendeth The holy Ghost is sent and the Father and the Sonne send him Therefore the holy Ghost is not equall with the Father and the Sonne Answere We deny the maior For hee that is sent may bee equall with him that sendeth For Christ also being sent of the Father yet is hee equall with the Father This sending dooth not betoken any seruile subiection Obiection 2. Hee that receiueth of another is not equall with him who giueth The holie ghost receiueth of the Father and the Sonne Therefore he is not equall with both Answere The Maior is true of one that receiueth of another but a part and not the whole but the holy Ghost receiueth the same and whole essence of the father and the Sonne Againe it is true of him that receiueth in time or successiuely but the holy Ghost receiued before all time Thirdly to the Minor we say That he receiued as touching the ordeining and sending of him to vs to teach vs immediatly But this sending establisheth and confirmeth his equalitie because it is a diuine woork and the ordeining of him to teach vs immediately doth not lessen but strengthen his equality Fourthly and lastly That the holy ghost is one and the same true god with the Father and the Sonne is prooued by these reasons 1 Because he is the Fathers and the Sonnes spirit But the diuine essence cannot be multiplied as neither can an other bee created nor the same diuided Therefore the selfesame and that whole must needes bee communicated to the holy Ghost which is the essence of the Father and the Sonne From both which the holy ghost proceedeth as the spirit of God in God and of God 2 There is but one true God The holy ghost is true God Therefore the holy ghost is that one and the same true God with the Father and the Sonne consubstantiall with both 3 There is but one Iehouah that is one diuine Essence or Being one essentially who alone is of none but himselfe communicateth his beeing to al thinges and preserueth it in them The holy Ghost is Iehouah Therefore he is the same with the Father the Son God consubstantial with both Obiect He that is of another is not consubstantiall with him or is not the same with him of or from whom he is The holy Ghost is of the Father and the Sonne Therefore hee is not the same with them or consubstantiall Answere 1 The Maior is true in creatures but not in God 2 There is an ambiguity in this terme To be of another Hee that is of another and hath not the same or whole essence is not consubstantiall But the holy ghost hath the same and whole essence and therefore it followeth only that he is not the same person Therefore by inuerting the argument we aunswere That hee who is of the Father and from the Father is consubstantial with him as likewise with the Son of and from whom he also is 3 What is the office of the holie Ghost THE office of the holy ghost is sanctification Jn this one name of sanctification are comprehended all his benefites Whereof wee may put these as the generall heads 1 To teach and illuminate Hereof he is called the teacher of trueth Likewise the spirit of wisedom gladnesse faith feare boldnesse Ioh. 14.26 The holy ghost whom the Father wil send in my name he shall teach you al things bring al things to your remēbrance which I haue told you Ioh. 16.13 The spirit of trueth will lead you into all trueth And hee taught the Apostles at Whitsontide when they were rawe before of Christs death and his kingdome Hee powred into them the miraculous knowledge of tongues and fulfilled the testimonie and record of Ioel. 2 To regenerate that is to worke faith conuersion in the hearts of the chosen Ioh. 3.5 Except a man bee borne of water of the spirit he cannot enter into the kingdome of God Matth. 3.11 J baptise you with water to amendment of life but he that commeth after me he wil baptise you with the holy ghost and with fire This Baptisme which is wrought of Christ by the holy Ghost is the very regeneration or renewing it selfe the same which was signified by the outward baptisme of Iohn and of other ministers 3 To conioin vs with Christ and God to make vs partakers of all Christs benefits 1. Cor. 6.11 But yee are washed but yee are sanctified but yee are iustified in the name of the Lord Jesus and by the spirit of our God 1. Cor. 12.3.4 No man can say that Jesus is the Lord but by the Holy Ghost There are diuersities of gifts but the same spirit And verse 13. By one spirite are wee all baptised into one spirit 1. Cor. 6.19 Know yee not that your bodie is the temple of the Holy Ghost which is in you whom yee haue of god So then the spirit of Christ is in vs. Therefore wee are vnited to him by his spirit 4. To rule and gouerne Rom. 8.14 As many as are led by the spirit of god they are the sonnes of god Act. 2.4 And they began to speake with other tongs as the spirit gaue them vtterance To bee ruled and guided by the Holy ghost is to bee instructed with wisedome and counsell
in the actions of our life and vocation to be inclined to follow those thinges which are right and good and to perfourme the duties of loue and charity towardes god and our neighbour 5. To comfort Hee comforteth the Apostles amidst their afflictions The Apostles who were first flying awaie for feare of the Iewes now beeing erected by the comfort and solace of the holy ghost come forth into open place and reioyce when they are to suffer for the confession of the gospell Iohn 14.16 He wil giue you another comforter 6. To confirme He maketh the Apostles couragious and bold who were before timerous and wrapped and entangled with manie doubtes These thinges wee maie plainely see if wee compare that Sermon which Peter made at Whitsontide with their speech who went to Emaus who saie Luk 24.21 Wee trusted that it had beene he that should haue deliuered Israel The holy ghost then is the spirit of comfort and ioy Iohn 16.22 Your ioie shal no man take from you These are the chiefe and principall partes of the holy ghostes office vnto which maie bee referred all the giftes of the holie ghost as well those which are properlie bestowed on the godlie as also those which are common to them with the reprobate All those giftes we may briefly comprise in this diuision The giftes of the holie ghost either are common to the godly and vngodly or proper to the godly onely Those which are common to the godly and vngodly are giuen either to certaine men and at certain times or at al times and to all the members of the Church Those which are giuen at certaine times and to certaine men are these The gift of miracles of tongues prophecies the faith of miracles and these were necessarie for the Apostles the primitiue Church when the gospell was first to bee dispersed Those which are giuen at all times and to all the members of the church are these the giftes of tongues and of knoweledge and the gift of interpretation These are alwaies necessarie for the church and belong to the maintainaunce and preseruation of the Ministerie and are now also giuen to euery member of the church according to the measure of Christes gift as the calling and vocation of euery member needeth The giftes of the holy ghost proper vnto the godlie are iustifieng faith praier loue and other giftes profitable to saluation Obiection Many out of the church haue hadde tongues and sciences the tongues therefore and sciences are not the giftes of the holy ghost Aunswere The tongues and sciences out of the church are also the giftes of the holy ghost but by a general working of god which is without the true knowledge of him But in the church the tongues and sciences are the giftes of the holy ghost ioined with the true knowledge of god Moreouer al those giftes as wee saide are fitlie referred to those sixe principal partes before numbered of the holie ghosts office as the knowledge of tongues and of sciences to his function of teaching and that miraculous and extraordinarie gift of tongues partly to his function of ruling for the holy ghost did rule and gouerne their tongues partly to his function of teaching and confirming So also the gift of Prophecie and interpretation belongeth to his office of teaching For hee teacheth both by illightening the mindes within by his vertue and by instructing them without by the word The institution ordinance of the Sacramentes appertaineth to his office of teaching but chiefly to his office of confirming Faith and conuersion belong to his office of regenerating and conioyning vs with Christ That hee is the spirite of praier instructing vs how to praie belongeth to his office of ruling gouerning In like sort the rest of the gifts maie bee referred to certaine partes of the Holy Ghostes office Furthermore the holy ghost in respect of this his office hath diuerse titles of commendation in the Scripture For hereof hee is called 1. The spirite of adoption because hee assureth vs of the fatherly good wil of god towards vs and is a witnesse vnto vs of that free goodnesse mercy wherewith the father embraceth vs in his onely begotten sonne Therefore Rom. 8.15 By this spirit we crie Abba Father 2. He is called the earnest and seale of our inheritance because hee assureth vs our saluation 2. Cor. 1.21 It is god which stablisheth vs with you in Christ and hath annointed vs who hath also sealed vs hath giuē the earnest of the spirit in our hearts Eph. 1.13.14 In which gospell also after that yee beleeued yee were sealed with the holy spirite of promise which is the earnest of our inheritance 3. Hee is called Life because he quickneth vs or as the Apostle saith The spirite of Life who mortifieth the oulde man and quickneth the new Rom. 8.2 The Law of the spirite of life which is in Christ Jesus hath freed mee from the Lawe of sin and of death 4. He is called Water whereby he refresheth vs being almost dead in sinne and maketh vs fruitful that we may bring foorth fruit 5. Hee is called Fire because hee dooth daily burne vp and consume concupiscences and vices in vs and kindleth our heartes with the loue of God and our neighbour 6. He is called the Fountaine because all celestiall riches doe flow vnto vs from him 7. Hee is called the Spirite of praier 8. The Oile of gladnesse Heb. 1.9 Wherefore god euen thy God hath annointed thee with the Oile of gladnesse 9. He is called the Comforter because he worketh faith in vs and purifieth our consciences and so comforteth vs that we exult and reioice in afflictions 10. He is called Intercessour because Roman 8.26 The spirite maketh request or Intercession for vs with sighes which cannot bee expressed 11. Hee is called lastly the Spirite of truth of wisedom of ioie of gladnes of the fear of God of boldnesse and the like Obiection It was said before that the holy ghost is the earnest of our inheritance But Saul Judas had the holy ghost neither yet obteined they the inheritance but were reprobate Therefore the holy ghost is not the earnest of our inheritance Answere Saul and Iudas had the holy ghost as concerning some gifts of the holie ghost But they had not the spirit of adoption Reply But it is the same spirit It is the same spirit indeed but doth not worke the same thinges in all For he woorketh adoption and conuersion in the Elect only Obiect 2. Those parts of the spirits office before specified are not proper to the holie ghost but belong also to the Father and the sonne Therefore they are not well assigned to the Holy ghost as proper Aunsw They belong also to the father and the sonne but mediatlie by the holie ghost But vnto the holy ghost they belong immediately Reply But after the same maner also it seemeth that the preseruation of thinges the inuention of arts and sciences and the like
according to the measure of the gift of Christ Eph. 4.7 4. It signifieth an obliging or binding of al the members to imploy refer al their gifts to the glory of christ their head to the saluation of the whole body of euery member mutually Why the faithfull are called Saintes The faithfull are called Saints in three respects 1. Jmputatiuelie that is in respect that Christs sanctitie and nolines is imputed vnto them 2. Inchoatiuely that is in respect that conformitie and agreeablenes with the law is incliâ—ated or begun in them 3. In respect of their separation because they are selected and separated for all other men By this then which hath beene spoken it appeareth what is to beleeue the communion of Saints namely to beleeue that the Saints of which number I must needes certainly be assured my selfe to bee one are vnited by the spirite vnto Christ their head and that from the head gifts are poured downe vnto them both those which are the same in all necessarie to saluation as also those which being diuers and diuersly bestowed vpon euerie one are requisite for the edification and building of the Church Now must we a litle more at large expound the fiâ—st and chiefe part of the communion of Saintes That is the vnion or coherence of al the Saintes that is of the whole bodie of the church with Christ the heade and of his members among themselues which is wrought by the Holy Ghost euen by the same spirite who dwelleth in christ the heade and in all his members And by this vnion christ conformeth his Saints maketh them like vnto himselfe by the same spirit which is common to both worketh the like in both reseruing stil a difference in working for in the heade he worketh al gifts graces those most perfectly in the members he worketh those gifts which are conuenient for euerie one so much as is for euery one requisite and necessarie This vnion of Christ with his members and of his members mutually among themselues is confirmed and declared by these places of Scripture John 15.5 J am the vine yee are the braunches He that abideth in me and I in him the same bringeth forth much fruite 1. Cor. 12.13 By one spirite are wee all baptised into one bodie 1. Cor. 6.17 Hee that is ioined vnto the Lord is one spirit 1. Iohn 4.13 Hereby know we that we dwel in him and he in vs because he hath giuen vs of his spirite Hence it is cleare how absurde their fancy is who contend that this communion is a subsistence or personal beeing of Christes body among our bodies or of our bodies blended and mingled with his The same is refuted by that often alleadged comparison of the head and members For those are coherent and grow together but are not in a mixture nor mingled one with another Whence also wee maie easily iudge of that communion which is in the Sacramentes For the Sacramentes seale nothing else but that which the word promiseth But to let this passe the same is also hereby refuted that this communion must be continued for euer For to this ende dooth Christ communicate himselfe to vs that he may dwel in vs Wherefore such as is his abiding and dwelling such is his communion But christs abiding and dwelling is perpetual Therefore his communion also is perpetuall This argument is most strong and firme and therefore for the assoyling it they haue beene faine to deuise their Vbiquite For to obtaine that other communion which they woulde haue they must needes affirme that Christ dwelleth alwaies bodily in al his Saints OF REMISSION OF SINNES THE chiefe Questions 1 What remission of sinnes is 2 Who giueth it 3 For What. 4 Whether it agreeth with Gods iustice 5 Whether it be freely giuen 6 To whom it is giuen 7 How it is giuen 1 WHAT REMISSION OF SINNES IS REmission of sinnes is the purpose of God not to punish the sins of the faithful euen as if they had neuer sinned Remission of sinne is Gods will not imputing vnto vs our sinne and imputing Christs righteousnesse which purpose of not punishing their sinnes God dooth withall declare vnto vs. Roman 5.5 For the loue of God is shed abroad in our hearts by the holie Ghost which is giuen vnto vs. It may be also defined thus Remission of sinnes is the pardoning of deserued punishment and the giuing or imputing of anotherâ— righteousnes to wit the righâ—eousnes of Christ But more fullie it is defined on this wise Remission of sinnes is the will of God which to the faithfull and Elect imputeth not anie sinne and therefore doth in like sort loue them as if they had neuer sinned and deliuereth them from al punishment of sin and giueth them eternal life freely for the intercession and merit of Iesus Christ the sonne of God our Mediator Now albeit God â—or the merit of his son remitteth our sins to vs yet he afflicteth vs as yet in this life not therby to punish vs but fatherly to chastise vs. Neither yet because god doth not punish vs for our sins must we therfore think that he is not displeased with them For he is highly displeased offended with the sins also of his Saints chosen 2 Who giueth remission of sinnes REmission of sinnes is giuen of God onelie who as the Prophet Isaiah saith cap 43. 25. putteth away our iniquities And this is done both of the Father the Son and the Holy Ghost For we are baptized in the name of all three Now Baptisme Remission of sinnes is the worke of all three persons as also it is saide of Iohns Baptisme is wrought for remission of sinnes and of the Sonne the Scripture affirmeth plainly That the sonne of man hath power to remit sinnes Likewise it is saide of the holy Ghost that hee was tempted that he is offended and grieued Wherefore he also hath power to remit sins For none can remit sins but hee against whom sinne is committed and who is offended by sinne And Christ also in plaine woordes in the Euangelists speaketh of the sinne against the holy Ghost Now the cause that God onelie that is the father the son the holy ghost only remit sins is this because none but the partie offended can remit sins but only god the father the son the holy ghost is offended by our sins Therfore god only can remit them and consequently no creature is able to graunt ought of this right of god Whereupon also Dauid saith Psal 51.4 Against thee onelie haue I sinned and done euil in thy sight How the ministers and the Church are saide to remit sinnes Obiection But the Apostles also and the Church remit sins because it is saide Matth 18.18 Whatsoeuer yee binde on earth shall bee bound in heauen and whatsoeuer yee loose on earth shall be loosed in heauen and Ioh. 20.23 Whose soeuer sins yee remit they are remitted vnto them and whose
death is The euerlasting death of the wicked and is so called not because the reprobate by once dyeng shall fulfill it but because they shall die perpetuallie and shall feele perpetuall tormentes 2 Who giueth euerlasting life Euerlasting life the worke of all three Persons GOD alone giueth eternall life the Father giueth it by the son the holy ghost Of the Father it is said Ioh. 5.21 As the Father raiseth vp the dead and quickneth them so the son quickneth whom he will In which place the same is affirmed of the son also as in like maner in these folowing Ioh. 14. In him was life Isai 9.6 The Father of eternitie Iohn 10.28 I giue vnto them eternall life that is not by merit onely but also by power and working Of the Holy Ghost likewise it is saide Iohn 3.5 Except a man bee borne of water and the spirit hee can not enter into the kingdome of God Rom. 8.11 Hee that raised vp Christ from the dead shall also quicken your mortall bodies by his spirit dwelling in you And this testimonie is to bee obserued for the confirmation of the Godhead of both Obiection But the ministers also giue life according to that of Paul 1. Cor. 4.15 In Christ Iesus J haue begotten you through the Gospel Aunswere Christ and the holy Ghost giue life by their owne power the ministers are onely instruments by whom Christ worketh through thâ— vertue of his spirite Replie But Christ giueth life by a communicated power Therefore not by his proper power Answere He giueth it by a power communicated but communicated from euerlasting as he was begotten from euerlasting Ioh. 5.26 As the Father hath life in himselfe so likewise hath he giuen to the Sonne to haue life in himselfe 3 To whom euerlasting life is giuen EVerlasting life is giuen to all the Elect All the Elect they alone are partakers of euerlasting life and to them onely Joh. 10.28 I giue vnto them eternal life that is to my sheepe who are his elect and chosen Iohn 17.9 I pray for them I pray not for the world but for them which thou hast giuen me for they are thine and verse 12. Those that thou gauest me haue I kept and none of them is lost but the childe of perdition Againe faith and repentaunce are proper vnto the Elect only but these are part of eternal life Therefore eternal life belongeth to the Elect onely Rom. 11.7 The Elect haue obtained it and the rest haue beene hardened Wee must obserue in this place whereas the question is To whom euerlasting life is giuen that it is better to answere That eternal life is giuen to the Elect than to say it is giuen vnto the conuerted * As they are elected so theâ— are but chosen to eternall life as they are conuerted so they are in part admitted vnto it and begin to bâ— put in possession of it For conuersion and faith are the beginning of eternal life And to say Eternal life is giuen to the conuerted were all one as if you woulde say life is giuen to the liuing 4 For what cause euerlasting life is giuen THE impellent or motiue cause of euerlasting life giuen vnto vs is the alone free mercy of God For a good thing doth communicate it selfe and make others partakers of it and his loue towardes mankinde God of his â—ree mercy giueth vs for Christs sake euerlasting life that wee might praise and magnifie the same his mercy for euer And he will that euerlasting life bee giuen vs and himselfe giueth the same vnto vs for the alone intercession and merit of Christ imputed vnto vs by the comming and interposing whereof gods mercy is more illustrated and manifested than without it But no work of man either foreseene in vs or present is the cause of this eternall life whereunto notwithstanding wee are brought by many meanes Before the beginning of eternal life our woorkes merit eternall death after the beginning thereof all our woorkes are effectes thereof and nothing is cause of it selfe The final cause or end for which eternal life is giuen vs is that the mercy of God might be acknowledged and magnified of vs. Eph. 1.6 To the praise of the glorie of his grace wherewith hee hath made vs accepted in his beloued For the same cause God giueth vs eternall life for which hee chose vs. 5 When euerlasting life is giuen Euerlasting life is beguâ— here by conuersion IN this life is giuen the beginning of eternal life and that necessarily For vnto whom life euerlasting is not begunne to be giuen here that is who beginneth not here to feele a part of eternal life to wit faith and conuersion vnto him life euerlasting shal neuer be giuen after this life 2. Corinth 5.2 Therefore we sigh desiring to be clothed with our house which is from heauen Because that if we be clothed we shal not bee found naked It is consuÌ„mated in the worlde to come by glorification The consummation of euerlasting life is after this life for vnto whom euerlasting life is begunne to bee giuen here to them shal it be giuen finished compleate and consummated And of this consuÌ„mation ther are two degrees one when the soule is presently carried into heauen because by the death of the bodie we are freed from all infirmitie the other degree is greater higher and more glorious when in the resurrection of the bodies the soules shall againe be vnited to their bodies because after the resurrection we shal be made glorious and shall see God euen as hee is Iohn 5.24 He that heareth my word and beleeueth in him that sent mee hath euerlasting life and shall not come into condemnation but hath passed from death to life 1. Iohn 3.2 Nowe are wee the Sonnes of GOD but yet it dooth not appeare what wee shall bee and wee knowe that when hee shal appeare we shal bee like him for we shal see him as he is 6 How euerlasting life is giuen vnto vs. EVerlasting life is giuen vnto vs by the holy Ghost God giueth vâ— euerlasting â—iâ—â— by the outwâ— ministerie 〈◊〉 thâ—â—warde miâ— of the spirit and the holy Ghost giueth it vs in this life by the ministerie of the word by the worde he worketh in vs the knowledge of God and his wil This knowledge hath following it a study and desire more and more to know God and to liue according to the prescript of his will It is giuen heere vnto infants so that they haue an inclination to repentaunce and faith But the consummation and accomplishment of euerlasting life shal be giuen vs after this life immediately Now that it is heere giuen vs mediately by the woorde is prooued by plaine testimonies of Scripture John 6.68 Whither shall wee goe say the Disciples Thou hast the words of life 1. Corint 4.15 Jn Christ Jesus J haue begotten you through the gospel Rom. 116. The gospell is the power of
signifie Christ which hereafter shoulde bee exhibited the newe Christ who alreadie was exhibited is apparant by the interpretation deliuered of them in holy writ whereof wee spake in the definition Now they differ in clearenes because in the newe Testament the ceremonies are purer signifiyng things complete and perfect In the old were moe rites shadowing thinges to come all the circumstances whereof were not as yet declared The confirmation of the 15. conclusion What the Ministers doe in Gods name in the administration of the sacraments also that God by the sacramentes signifieth that is teacheth offereth promiseth vs the communion of Christ was declared in the second confirmation Hereof followeth the next which is that the holie ghost dooth mooue our heartes by them to beleeue For seeing the sacraments are a visible promise they haue the same authoritie of confirming faith in vs which the promise it selfe hath which was made vnto vs. Of this followeth the third For that which serueth for the kindling or raising of faith in vs the same also serueth for the receiuing of the cōmunion of Christ his benefits And because we attaine vnto this by faith Therefore it is said The bread is the communion of the bodie of Christ Baptisme doth saue vs. Neither yet doth the holy Ghost alwaies confirme and establish faith by them as the examples of Simon Magus and of infinite others doe shewe That the vse of them hurteth without faith hath beene prooued in the second Conclusion The confirmation of the 16. conclusion The sacraments without the word going before doe neither teach nor confirme our faith because the meaning and signification of them is not vnderstood except it be declared by the woorde neither can the signe confirme anie thing except the thing bee first promised An example hereof are the Iewes who obserued and nowe doe obserue the ceremonies but adioine thereto the not vnderstoode promise of the grace and benefites of Christ Without the Word those who are of vnderstanding are not saued either by doctrine as by ordinarie means or by an internal and extraordinarie knowledge Joh. 3.18 Hee that beleeueth not in the sonne is alreadie condemned Rom. 3.17 Faith commeth by hearing and hearing by the woorde of god But they may bee saued without the sacramentes because although by some necessitie they bee depriued of these yet they may beleeue as the theefe did on the Crosse Or if they be infants according to the condition of their age they are sanctified as Iohn in the wombe and many infants also in the wombe who died before the day of circumcision The Woord also is to bee preached vnto the wicked because it is appointed to conuert them But the sacraments are to bee administred vnto them who are acknowledged for members of the church because they are instituted for the vse of the church onely Act. 8.37 Thou maiest be baptized if thou beleeuest The confirmation of the eighteenth conclusion The confirmation thereof is manifest by the Passeouer and other sacrifices as also by the sabboth which all were commaunded by God that the godly might celebrate and worship God and shew themselues gratefull vnto him and might withall take the signes and tokens of those benefits of God which they receiued by the Messias So Baptisme is a confession of christianity and a signe whereby Christ testifieth that wee are washed by his bloode The supper of the Lord is a thankesgiuing for the death of Christ and an aduertisement that we are quickened reuiued by his death are made his members shall remaine continue with him for euer OF BAPTISME THE principall questions are 1 What Baptisme is 2 What are the ends of Baptisme or for what it was instituted 3 What is the sense and meaning of the words of the institution thereof 4 What are the formes and kindes of speaking of Baptisme 5 Who are to be baptized 6 The lawful and right vse of Baptisme 7 In place whereof Baptisme did succeede 8 Howe Baptisme agreeth with circumcision and in what is differeth from it WHAT BAPTISME IS BAptisme is an externall washing instituted by the sonne of God with the pronouncing of these words I baptize thee in the name of the Father and the Sonne and the holy Ghost to bee a testimonie that he who is so washed or dipped is reconciled through Christ by faith and is sanctified by the spirite vnto eternall life Goe saith Christ and teach all nations baptizing them in the name of the Father and the son the holy ghost It may also be fitly defined on this wise Baptisme is a ceremony instituted by Christ in the new testament whereby wee are washed with water in the name of the Father the sonne and the holy ghost to signify that we are receiued into fauor for the bloode of Christ shed for vs and are regenerated by his spirite and also to bind vs that hereafter we endeuour in our actions and deedes truly to testifie newnesse of life We are said to be receiued into fauour for the blood of Christ shed for vs to wit on the crosse that is for christs whole humiliation applied vnto vs by faith Baptism no bare signe onely Obiection Baptisme is said to be an external washing of water therefore baptisme is a bare signe onelie Aunswere This is a fallacy of diuisiō diuiding those things which are to be ioined Because when wee say that Baptisme is an externall signe we ioine with the signe the thing signified Moreouer there is no particle added which excludeth the thing And Baptisme is in it owne nature a bare signe but the promise commeth thereto and is ioined with this signe The differences betweene Baptisme and the washings of the olde Testament 2 Obiection There were washinges also in the oulde testament Baptisme is a washing Baptisme therefore is a sacrament of the old testament Aunswere The washings in the oulde testament were not a signe of the receiuing into the church as is Baptisme They signified Christ to come They did bind the Iewes only Baptisme extendeth and belongeth to al nations or to the whole church They were also instituted to wash away a ceremoniall vncleannesse Baptisme to wash away a morall vncleannesse and hence is it that Baptisme is called in the scripture a lauour or washing to wit in respect of that washing of the morall vncleannesse that is in respect of that inward or spiritual washing wherby we are washed or cleansed from our sinnes Nowe this washing is of two sortes The washing of Baptisme is of two sorts 1 The washing of bloud 2 The washing of the spirite 1. The washing of blood when we are washed by the bloode of Christ which is the remission of sinnes for the bloudshed of christ 2. The washing of the spirit when we are washed by Christs spirite which is our renewing by the holy Ghost that is the chaunging of euill inclinations into good which is wrought by the vertue of the holy Ghost in our
wil and hart that we may haue a hatred of sinne and contrariwise a purpose to liue according to the wil of God That this two-fold washing from sinnes is signified by the sacrament of Baptisme is apparant by this place Mar. 1.4 He preached the Baptisme of amendment of life for remission of sinnes Wherefore Baptisme is a Symbole and signe of both washinges or of both benefits namely both of remission of sinnes and amendment of life not only because this sacrament hath some similitude and correspondence with both but also because these two benefits are euer ioined together neither can bee without the other Roman 8.9 If anie man hath not the spirite of Christ the same is not his In summe to be washed by the bloode of Christ is to receiue remission of sinnes for the blood-shed of Christ To be washed by the holy ghost is to be regenerated that is to haue our euil cogitations in vs chaunged into good and also to haue in our will an heart a desire and endeuour to obey God Now then our iustification and our regeneration differ in that our iustification is a washing by the bloode of Christ our regeneration is a washing by the holie Ghost as hath been alreadie said But Baptisme is the signe or seale of both both of iustification and of regeneration Regeneration or the mutation of our euill inclinations into good although it bee not perfect in this life yet the beginning thereof is here in al the godly and that mutation is felt of al the godly in this life so that they are greatly also grieued for the defect thereof Wherefore Baptisme comprehendeth 1. The signe which is water 2. The ceremonie as the sprinkling of water or the dipping into and againe returning out of the water 3. The things themselues which are First the sprinkling of the bloode of Christ and the imputation of his righteousnesse Secondly the mortification of the old man for which cause we are said to put on Christ in Baptisme Thirdly the quickening of the newe man into a certaine hope of the resurrection to come by christ Fourthly The signe which not only signifieth but also confirmeth Fiftly The signe which hath that autority and power of confirming from the commandement and promise of god 2 What are the endes of Baptisme THE ends of Baptisme are 1. That it should be a mark whereby the church maie be discerned from all other nations and sects Goe and teach all nations baptizing them 1 To be a discerning badge of Christians as if hee should say Gather the church by baptisme and the word and whom ye shal make my Disciples beleeuing with their whole hart al them them alone baptize separate vnto me Act. 10.47 Can anie man forbid water that these should not be baptised which haue receiued the holie ghost as wel as wee 2 The chiefe and proper end of Baptism is 2 To confirme our faith to be a confirmation of our faith that is a testification when Christ testifieth that he washeth vs with his bloode that he bestoweth on vs remission of sins iustification and regeneration Or the chief end of Baptism is to be the sealing of god also the sealing or obsignation of the promise of grace and a testimonie of gods wil that hee giueth vs these giftes at this present and will giue them euer hence forwarde For hee baptizeth vs by the hands of his minister and by him signifieth vnto vs this his wil. That Baptisme is a testimonie and confirmation of this will of god concerning his bestowing saluation on vs appeareth by this also which followeth namely because wee are baptised in the name of the father and the sonne and the holy ghost that is wee are assigned and deputed to God the father the sonne and the holy ghost and are claimed to be his owne 2. Because god hath promised saluation vnto him who shal beleeue and shall be baptised 3. Testimonies of Scripture also confirme the same Act. 22.16 Why tariest thou Arise and bee baptised and wash away thy sinnes in calling on the name of the Lord. Mat. 16.16 He that shal beleeue and shall bee baptised shall bee saued Roman 6.3 Know yee not that al we which haue beene baptised into Iesus Christ haue beene baptised into his death We are buried then with him by Baptisme Tit. 3.5 According to his mercie he saued vs by the washing of the new birth and the renuing of the holie Ghost 1. Pet. 3.21 To the which also the figure that now saueth vs euen baptisme agreeth By this end of baptisme it appeareth why baptisme is not reiterated or vsed againe namely because baptisme is a signe of our receiuing into fauour and the couenaunt which is euer firme and ratified to them who repent seeing it dependeth not on the person of him that baptizeth Moreouer regeneration is wrought but once onelie For hee who is once truely engraffed into Christ is neuer cast out and therefore it is sufficient that baptisme which is the washing and signe of regeneration bee receiued but once onely chiefly seeing regeneration or saluation hath not a necessary dependance on baptisme 3 To bind vs to be thankful vnto God and to be a testimony of this our duty 3 Baptisme is instituted to bee a testification of our dutie towards God and a binding of vs and the church to the knowledge and worshippe of God into whose name wee are Baptised Wee binde our selues in Baptisme to thankefulnes namelie fiâ—sâ— to faith that is to receiue the promised benifits with faith and then withall vnto repentance and amendment of life Rom. 6.3 Wee are Baptised into the death of Christ 1. Cor. 9.11 Such were some of you but ye are washed To bee baptized into the death of Christ is 1. To be partakers of Christes death no otherwise than if our selues were dead 2. To die also our selues which is to mortifie the lustes of our fleshe This mortification god promiseth vs in baptisme bindeth vs vnto it 4 Baptisme is instituted to be a signification or an aduertisement vnto vs of the Crosse 4 To aduertise vs of the Crosse of our preseruation and deliuerance and of the preseruation of the church therein and of the deliuerance of the Church from it Mat. 20.22 Are ye able to be baptised with the baptisme that J shall be baptised with Deliuerance from the Crosse the verie ceremony it selfe of Baptism doth shew For we are dipped in deed but we are not drowned or choked in the water Moreouer in respect of this end Baptisme is compared vnto the floud For as in the floud and diluge some were shutte into the Arke the rest of mankind perishing so in the Church they who cleaue vnto Christ although they bee pressed with calamities yet at length in their appointed time they are deliuered Hither also belongeth that place of Paul where he coÌ„pareth the passing ouer the red Sea to Baptism 1. Cor. 10.2 Al were baptised
in outward appearance and imagination 4. Hee ascended not truely into heauen but it shall be saide to haue beene onely a vaine and imaginarie and phantasticall spectacle if hee were in his bodie substantiallie there before hee visiblie ascended thither and after he was ascended thither he remained yet in the substantiall presence of the same bodie no lesse truely than before on the earth yea and in the verie bodies also of the faithfull If these thinges so fel out in the truth of the thing it will follow that the same bodie of Christ was indeede at once and together both weake and omnipotent base and glorious subiect to sufferinges and not subiect dead and aliue limited and vnlimited which is horrible to affirme For auoiding therefore of these prodigious and impious absurdities they will except that he was not as touching his body otherwise than limited weak subiect to passions and mortal in the time of his humiliation because he had debased himselfe and would not shew forth that maiestie communicated vnto his bodie before his resurrection Aunswere They interpret amisse that debasing of himselfe of all the glorie and maiestie of his humanity hidden and kept close for a time whereas it is to bee vnderstoode in respect of the diuinitie of the Worde in that hee woulde take the forme of a seruant that is the masse of our nature and become man Moreouer it will folow that christ did shew forth the communicated power and maiesty of his flesh euen then when he was indeed weak and limited or circumscribed in bodie as when shedding teares he raised Lazarus from the dead and when being apprehended by the Iewes hee healed Malchus whom Peter wounded Now what is it else to raise the Marcionites vp againe from hell or in the greatest matter of all others impiously to blaspheme if this bee not THE SECOND ARGVMENT THE blasphemie of Samosatenus Arrius the late Antitrinitaries is this That Christ man is not properlie and by nature God but onlie by an accidental participation of diuine properties maiestie honour power and vertue The Vbiquitaries also maintaine the same consideration of the God-heade of Christ man while they define the personall vnion by his communicating alone of properties whereby the flesh of Christ is made omnipotent and euerie where So that now that man is and is called God not that he is properlie by nature God but because infinit power maiestie and glorie is giuen him from God and all the gifts of the holie Ghost are bestowed on him without measure Now this accidentall bestowing of the Godhead and all the properties doth not make christ to be properlie and by nature God but onelie by diuine grace or God vnproperlie so called Because it is not the verie essential God-head of the Word but a certaine participation thereof in vertue and effâ—cacie And therefore was it obiected by the sounder Fathers vnto the Arrians that they tooke awaie the true and eternall God-head of christ when they made him a God not by nature but by grace by participation onlie of dignitie and maiestie Therefore seeing the Vbiquitaries also equalling our Immanuel with God by participation of properties onlie take awaie his true and eternal God head wee doe disclâ—me and accurse this their doctrine as blasphemous and heretical And that they doe this Brentius in recog p. 20. Andrae Thes 20. disp Tubing and Thes 25. and 26. And Apol. Ing. 26. their owne words and opinions witnesse as Brentius and Iacobus Andraeas and others of them in their writings Whence wee conclude that the Vbiquitaries holde the same opinion with the Arrians and Antitrinitaries of the God-head of Christ manâ— that is that all these esteem him for God not by nature but onely by grace of participation new temporarie created adopted If these thinges bee true Christ shal not bee God and man but a diuine man such as the Vbiquitaries also repute him who as Seruetus Lib. 1. de Trinicate hold this opinion That God can communicate the fulnes of his God-heade giue his diuinitie maiestie power and glorie vnto man But wee execrate and detest the same blasphemie of both THE THIRD ARGVMENT NEstorius taught That the vnion of God the Word with man was wrought by the participation onelie of equality as touching maiesty honour power vertue and operation Neither doth he make the differeÌ„ce of the dwelling of the Word in mans nature which himselfe tooke and in other Saintes to consist in anie other thing than in those giftes and graces bestowed by God on man The selfe same also doe the Vbiquitaries teach because they crie that there is no difference betweene the inhabiting and dwelling of the God-head in Peter and in Christ except it bee taken from the communication of the giftes or properties of the God-heade And they contend that by this means this man which was takeÌ„ by the Word is God because the Word doth nothing without him but al things by him This is nothing els than to make christ man onelie God by an accident Wherefore the doctrine of Vbiquitie is altogether the same with Nestorius heresie Tertullian saith Tertul. lib. de Trinit p. 610. Jf Christ be man onlie how then is he present eueriewhere being called vpon and inuocated seeing this is not the nature of man but of God to be able to be present in al places By this testimony is refuted the Vbiquity of the human nature in Christ Obiect But the vnion of the diuine human nature in Christ is vnseparable Therefore wheresoeuer the diuine nature is there is also the humane nature Aunsw It is true which is said that the vnion is vnseparable The Worde neuer forsaketh the nature once assumed and taken But the Word is not in the humane nature as the soule is included in my bodie Wheresoeuer my bodie is there must my soule needes be neither is my soul at the same time without my bodie But the Worde is not so in Christ man but hee is so vnseparably and personally in the humane nature as that he is together also without the humane nature in all the partes of the world as hee filleth al and in holy men and Angels by his special presence The personall vnion of both natures dooth not euert the general action and woorking of his presence and maiestie neither doth it let or hinder the speciall woorking of his presence because the Word is effectual and worketh forcibly in the regenerate The generall points wherein the churches which professe the Gospell agree or disagree in the controuersie concerning the Lordes Supper They agree in these points FIRST that as wel the Supper of the Lord as Baptisme is a visible pledge and testimonie annexed by Christ himselfe to the promise of grace to this ende chiefly that our faith in this promise might be confirmed and strengthned Secondly that in the true vse of the supper as well as in al other sacraments two things are giuen by god vnto vs
wil vs to desire it But God willeth vs to craue in this life and to desire the perfect fulfilling of the Law 1. Because he wil at length effectuate it in those that desire it therefore hee will giue it vs after this life if wee desire the same here truly and from our heart 2. That we may now goe forward in godlinesse and that the studie of liuing according to the prescript of Gods law may bee daiely more and more kindled and confirmed in vs. 3. That by this desire of fulfilling the Lawe God maie exercise vs in repentance and obedience OF PRAIER THE chiefe Questions hereof are 1 What praier is and howe many sortes there are of praier 2 Why praier is necessary 3 What is required to true praier 4 What is the forme of praier by Christ prescribed 1 WHAT PRAIER IS AND HOW MANY SORTS OF PRAIER THERE ARE. PRaier is a petition ioyned with an ardent and earnest desire whether vttered in woords or not vttered whereby wee aske of the true god reueiled in the word those things which he hath commanded to be asked of him proceeding from an acknowledgement of our necessity and neede with humilitie and repentaunce and confession of our owne vnworthinesse made in true conuersion vnto God in a confidence and sure trust in gods promises for christs sake our Mediatour Saint Paul maketh mention of three sortes of praier 1. Petitions for good thinges 2. Deprecations against euill things 3. Jntercessions and requestes for others The General of these specials is Praier Likewise Jnuocation and Adoration But praier differeth notwithstanding from Inuocation Adoration For Adoration is often times taken for the whole worship of god because whō we woorship him we account for the true God But praier is a part of Inuocation for Jnuocation compriseth these two as a general his specials namely Petition or praier and thankes-giuing For Inuocation or to Inuocate on God is to craue of the true God any thing that is necessary both for the soule and body and to giue thanks for benefits receiued of him Thankefulnes or Thankesgiuing is an acknowledgement of a benefit receiued and a voluntary binding to the performaunce of duties mutuall possible and lawful Thankefulnes conteineth two things to wit truth and iustice 2 Why Praier is necessarie THE causes for which praier is necessary are these 1 The commandement of God because God hath commanded that wee call vpon him and will this way chiefely and principally be worshiped and magnified by vs. Psa 50.16 Call vpon me in the daie of trouble Luk. 11.2 When ye praie say Our Father c. By these wordes of Christ it furder appeareth that the tongue also is required to praier which we may proue also by other reasons 1 God wil haue himselfe magnified with the tongue which hee created chieflie to this end 2. Out of the aboundance of the heart the mouth speaketh 3 Wee are to doe it that others may follow our example 2 Our Necessitie and Want For wee receiue not of God those blessings which are necessarie for our safety and saluation except we aske them of him For God hath promised them to such only as aske them Nowe what wee speake of the necessitie of praier the same is also to bee saide of the necessitie of Thankesgiuing For without giuing of thanks we leese those thinges that are giuen receiue not such thinges as are to be giuen and are necessarie The necessitie of both will easily appeare whether we consider the effects of faith or the cause of faith and so also faith it selfe Faith is kindled or encreased in no man who doth not aske it no man hath faith who giueth not thankes for it and they which are endued with true faith aske the grace of God and they who haue tasted of gods grace shew themselues thankfull vnto God for it and doe more and more craue and desire it Rom. 5.5 The loue of God is shed abroade in our hearts by the holy Ghost which is giuen vnto vs. And the holy ghost himselfe also is obtained by petition or praiers For the holie Ghost is giuen to none but to him that desireth him 1 Obiection But we see the wicked also to receiue the gifts of the holie Ghost Therefore not onlie they that desire him receiue him Aunswere The wicked verily receiue manie gifts but not those principall giftes neither those that are proper to the Elect such as are faith repentance remission of sins regeneration and furder what giftes the wicked receiue those are not auaileable vnto them neither doe they receiue them to saluation Reply Jnfants craue not the holie ghost and yet they receiue him Aunswere The holy ghost is not giuen but to those that aske him that is to those of yeares and vnderstanding who are able to aske him But euen Infants also aske and craue the holy ghost after their manner hauing to wit in possibilitie an inclination to faith and therefore potentially they aske the holy Ghost or haue an inclination to aske him 2 Obiection The Effect is not before his cause But praiers are the effects of the holie Ghost in asmuch as no man can aske the Holie Ghost who hath not the holie Ghost and hee alone woorketh praier in vs Therefore the Holie Ghost is not receiued by praier but is in vs before praier and so by consequent he is not giuen to them onlie that aske him 1 Aunswere Whosoeuer hath not the holie ghost cannot aske him that is as concerning the encrease of him 2 The Effect is not before his cause that is in order and nature but in time they are both together For the holy Ghost is in vs according to nature before praier because we then first begin to desire him to aske him of God when he is giuen vnto vs. But albeit the Holie Ghost is according to nature or order first in vs yet he is not first in vs according to time For as soone as the holy Ghost is giuen we begin to desire his presence When God giueth his spirit at the same time they aske him vnto whome hee is giuen And the Holie Ghost is giuen to none but to him that desireth him for no man desireth him but he who hath in himselfe the beginning of him Whereas then it is said of Christ Luk. 11.13 How much more shall your Heauenlie Father giue the holie Ghost to them that desire him this must not be vnderstood of the encrease onely but also of the beginning of his giftes and graces 3 What is required to true praier THE conditions and circumstaunces of true praier are 1 A direction of it vnto the true God that wee make our praier vnto the true God manifested in the Church by his Prophetical and Apostolique word by his workes of creation preseruation and redemption of the Church As wee haue receiued so are we baptized and as we are baptized so we beleeue and as we beleeue so wee adore and worship the
inuocation of God who is the father of our Lord Iesus Christ 2. In regard of the tru knowledge of him that we may know him to be our father who through and for his Son the Mediatour hath adopted vs to be his Sons when otherwise we were his enemies I goe vnto my father and to your father and further also for his Sons sake he regenerateth vs by the holy Ghost and endoweth vs with all giftes and graces necessary 3. In regard of reuerence namely that in vs may bee stirred vp and raised true reuerence towardes him that seeing hee is our father wee therefore behaue our selues as becommeth Sons and be affected with such reuerence towards him as it becommeth children to be affected towards their father especially being adopted children and vnworthy of Gods blessinges and benefites 4. In regard of confidence that the same be raised in vs whereby we may be assured that we shal be heard For seeing god is our father euen so louing a father vnto vs that he hath giuen his onlie begotten Son for vs to death how then shal he not giue vs together with him all things necessary to our saluation 5. For a memorial of our creation Now God wil hear those only that so pray because in them he obtaineth the end of his blessings and benefites Obiection Jt is the part of a father to denie nothing vnto his children But God denieth many things to vs. Therefore he is not our father Aunswere It is the part of a father to deny nothing vnto his children that is which is necessary for them Christ willeth vs to call God our Father not my Father 1 Thereby to raise in vs a confidence and full perswasion that wee shall he heard For because the whole church doth with one consent pray vnto him he doth not reiect her but heareth her praiers according to this promise of our Lorde Where two or three are gathered together in my name there am I in the middest of them Obiection But oftentimes thou praiest at home the Church not beeing priuie thereunto Aunswere The Godly and the whole Church pray for themselues and all the members with an affection and desire Loue desire is an habitual qualitie of the soul remaining also when thou sleepest it is not a passion quickly fleeting or passing a way And this also maketh much for the engēdring of cōfidence in vs because as hath been saide God doth not reiect the whole Church 2 To admonish vs of mutual loue wherewith Christians being endued must pray one for another And therefore doth he by this worde in the very proeme entrance of the praier admonish vs of mutual loue wherwith we must be affected towards our neighbor 1 Because there is no true praying without the true loue of our neighbor neither can we be perswaded that God heareth vs. For if wee approch vnto God not accounting the sonnes of God for our breethren neither will hee then account vs for his sonnes 2 Because without the loue of our neighbour there is no true faith without faith there is no true praier For whatsoeuer is not of faith is sinne The second part of the proeme is Which art in Heauen that is Heauenly Heauen heere signifieth the habitation of God and the holy Angels and blessed men And God is saide to dwell there because there God is more glorious than in this world doth also there immediatly shew and manifest himselfe Now the Lorde willeth vs to call him our Father which is in Heauen 1 Thereby to shewe the opposition and contrarietie of earthlie fathers and this Father that so we should thinke that God raigneth in Heauenly glory and Maiesty and is a Father not earthly but Heauenly euen he 1 Who sitteth in heauen 2 Who ruleth and gouerneth there by his prouidence the whole world by him created 3 Who is voide of all corruption and change 4 Who also doth there especiallie manifest himselfe before the Angels and doeth there shewe what a Father he is how good and how mightie and rich 2 To raise vp in vs a confidence that God heareth vs for if he be our Father and one that is endued with exceeding goodnesse which he especially manifesteth and declareth in Heauen Then will he also giue vs all thinges necessarie to saluation If this our Father be Lord in Heauen and so omnipotent whereby he is able to helpe vs then is hee able most easilie to giue vs those good things which we aske of him 3 To raise a reuerence of him in vs seeing this our father is so great a Lorde that is heauenly who raigneth euerie-where who is able to cast both bodie and soule into Hell fire let vs then reuerence such a Lorde and approch vnto him with exceeding submission both of minde and bodie 4 That we cal on him in feruencie of spirit 5 That the mind of him that worshippeth be lifted vp to heauenlie things 6 That heauenlie thinges bee desired 7 That the errour of Ethnikes might be met withall who thinke that they may adore and worship God in creatures 8 To admonish vs that wee are not to direct our praiers vnto a certaine place as in the olde Testament Let these things suffice for the first part of Christs praier Now followeth the second part of the praier namely the petition which compriseth six petitions THE FIRST PETITION HALLOWED be thy name This petition is set in the first place because it is the end and scope of all the other petitions or rather because the end of all thinges must be gods glorie Now the end is the first thing which is intended the last thing which is performed and exequuted like as also the end of the other petitions is first to be desired if we will desire the rest aright Mat 6.33 Seeke yee first the kingdome of God and his righteousnesse and all these thinges shall be ministred vnto you We are here to consider 1 What is called the name of God 2 What is Holie 3 What to hallowe or sanctifie 1 The name of God signifieth 1 God himselfe Ps 116.13 J will call vpon the name of the Lorde 2 Gods commandement charge his diuine will and authoritie Mat. 28.19 Baptise them in the name of the Father c. 3 The properties and woorkes of God in which signification the name of God is here taken to wit for his diuine woorkes and all those thinges which may be attributed vnto God 2 Holie signifieth 1 All the properties of God For al the vertues in God are Gods holinesse So the Angels call god Holie Isa 6 3. Holie Holie Holie Lord God of hosts 2 That holinesse which is in creatures that is their conformitie with God which is begunne in the godly and is perfect in the Angels 3 The ordeining or appointing of thinges to holie vses In this sense that is called holy which is destined to some holy vse as the Temple of Hierusalem The word of Hallowing is here taken in
and make these partes the kingdome of God 1. The sending of the Sonne our Mediatour 2. The ordaining and maintaining of the ministerie by Christ 3. The gathering of the church by Christ out of mankinde by the voice of the gospell and the efficacie of the holy Ghost beginning in vs true faith and repentaunce 4. The perpetual gouernement of the church 5. The preseruation thereof in this life and protection against her enemies 6. The casting awaie of her enemies into eternal paines 7. The raising of the church vnto eternal life 8. The glorifieng of the church in eternall life when god shal be al in al. Now then seeing we vnderstand what the kingdome of God is it is knowen also vnto vs what is conteined in this petition Here therefore we desire that God wil by his Son our Mediatour sent from the very beginning into the woorlde 1. Preserue the ministerie which he hath ordained 2. Gather his church by the ministerie of his word and the woorking of the holie Ghost 3. Rule his church gathered and vs the members thereof with his holy spirite who may conforme vs vnto him soften our hearts regenerate our wils 4. Defend vs and his whole church against our enemies tyrants 5. Cast away his our enemies into eternal pains wherewith he maie punish them for euer 6. And at length deliuer his church and glorifie it in the world to come By al this it appeareth That this kingdome which we desire maie come is a spiritual kingdom which also the lord himselfe sheweth by diuerse parables in the Euangelist and vnto Pilate he aunswereth My Kingdome is not of this woorlde Of the kingdome of Christ is it said Psalm 110.2 Be thou ruler in the mids of thine enemies And furthermore seeing we must desire that this kingdome may come and therefore must withal desire our ful deliuery hereby it is euident how impious a thing it is to bee afraid of the iudgement of God the last day of doome because such as doe this shew themselues not to bee godly neither to desire their full deliueraunce and glorifieng Obiection But terrible wil the daie of iudgement be Therfore we are not to desire it Answer It wil be terrible but to the wicked onely For vnto the godly it is said Lift vp your heads Therefore Christ wil haue them to reioice and to wish for the approching of that day For what thou reioicest in that also thou wishest Come Lord Jesus Obiection That which commeth neither sooner nor later for our praiers is in vaine desired of vs and therefore we are not to desire it But the kingdome of god that is the deliuerie of the church from all euils and miseries shall come neither sooner nor later for our praiers than god hath decreed it Therefore wee are not to desire the deliuerie of the church Aunswere The Maior is false For so then may we conclude or reason of al those benefits which remaine in the counsel and purpose of God Reply But god hath promised other benefites with this condition that we must aske and desire them Aunswere So also doth ful deliuery from al euils befal to them onely in that daie who in their affliction and crosse wish for and desire that deliuery and pray that this deliuery may come speedily according to the decree of God and that no one elect may be excluded Reply But we must not desire that god would hasten the deliuerie of his church because that would be done with losse of manie of the Elect who are not as yet borne Aunswere When we desire that God would hasten the deliuery of his church we dâ—sire also that whosoeuer of the Elect are as yet remaining may be al speedily gathered not one of them beeing excluded This deliuery of vs and the whole church we must craue of the Lord with daily prayers if so we wil bee our selues also at length deliuered together with the Church And moreouer for this cause also must we desire this deliuerie that then that iudgement may bee of a sauing force vnto vs wherein the Lord will fullie deliuer his Elect and chosen God will also therefore haue vs desire an hastning speeding of this day that there may be an end of wickednes impieties that all the godlie may rest from their labors But so notwithstanding must we desire and craue all these things that we subiect and submit our wil to the commandement of the Lord or his diuine will It is our part to obserue what God commaundeth not what shall fall out or come to passe but the euent wee must leaue and commit to God himselfe 2 Howe manifold the kingdome of God is THIS kingdome is but one indeede but it differeth in the manner of gouerning and administration For it is diuerslie administred here and in heauen Hereby is that Question assoiled out of the place of Paul 1. Cor. 15.24 He shall deliuer vp the kingdome to God euen the Father Wherefore as concerning the forme and manner of administration hee shall deliuer the kingdome after our glorification that is he shal cease to discharge the office of a mediatour There shall be then no neede of conuersion of purging out of sinne of protecting of vs against our enimies he shall not gather he shal not raise the dead hee shall not glorifie nor perfect them because then they shall bee perfect Hee shall not ' teach them tongues shal cease There shall be no neede of these instrumentes any longer The kingdome of god then is of two sorts one begun in this life another consummated after this life Wee desire both in this petition to wit both the constitution of this kingdome of God and the consummation thereof In the consummated and perfect kingdome of god there shall be no neede of any meanes or instruments because in that the glorification of the Church shall be more perfect as being without euil both of crime and paine God shall be all in al that is shall manifest himselfe immediately vnto the blessed Saints Reuel 21.22 Jn that Citie which is that kingdome J sawe no temple for the Lord god almightie and the Lambe are the temple of it And the Citie hath no neede of the Sunne neither of the Moone to shine in it for the glorie of god did light it and the Lambe is the light of it 3 Who is king in gods kingdome THE head or King of this kingdome is god the father the sonne and the holie ghost There is but one King because there is but one god Nowe the father is King and ruleth by the sonne and the holy ghost The sonne is King 1. Because he sitteth god at the right hand of god and ruleth with equall power with the father 2. Because he is Mediatour that is because he is that person by which god worketh immediatly and giueth the holy Ghost Iohn 15.26 J will send him vnto you from the father And after a special and peculiar manner is Christ
From what euils he saueth vs 433 How he saueth 434 VVhom he saueth 437 Of Christ What is signified by the name of christ 437 What Christes vnction or annointing is 438 What his Prophetical function 444 VVhat his Priesthood 448 VVhat his kingdome 451 Of the communion of the faithful with Christ vvhat the Annointing of Christians is 452 In what sense christians are called prophets 456 vvhat is the Priesthoode of christians 456 vvhat is the kingdom of christians 458 Of Christ the Sonne of God How manie waies men are called sons 461 How christ is the son of God 463 vvhy christ is called the only begotten and first begotten sonne of God 464 Of Christs Diuinitie The sonne of God is a subsistent in the flesh borne of the virgin and before the flesh 467 The sonne of God Christ is a person reallie distinct from the Father and the holy Ghost 498 The Worde is equall consubstantial with the Father 500 503 Other rules whereby the obiections of the Arrians are dissolued 507 The principall arguments against the Diuinitie of the Sonne and the Holie Ghost with the answeres vnto them 509 Of Christ our Lord. In what sense christ is called Lord 514 For what causes he is our Lorde 515 Of christs conception by the holy ghost and birth of the Virgin Marie 518 The common place of the two natures in Christ vvhether there be two natures in christ our Mediatour 520 vvhether christ be one person or moe 525 vvhat maner of vnion this is of the two natures in christ and how made 529 A rule to bee obserued touching the proprieties of both natures in christ 536 A rule to bee obserued touching the proprieties of christ the Mediatour 544 vvhy it was necessary that two natures should bee vnited in the person or subsistence of the sonne of God 550 Of Christs humiliation that is of his Passion vvhat Christ suffered 554 According to which nature christ suffered 556 The causes impellent or motiues of christes Passion 55â— The final causes oâ— ends of his Passion 558 Of Christs death How christ is said to haue beene dead 561 vvhether it was requisite and necessary that christ should die 562 The fruit of christs death 564 His burial 566 His descension into hel 567 Of Christs glorification that is of his Resurrection vvhether christ rose againe 571 How christ rose 571 For what cause he rose 572 vvhat are the fruits of christes Resurrection 576 Of Christs Ascension into heauen vvhither christ ascended 580 How wherefore christ ascended into heauen 582 587 vvhat is the difference between christs Ascension and our 588 vvhat are the fruits of christs AscensioÌ„ 589 Of Christs sitting at the right hand of GOD. vvhat the right hand of God signifieth 591 vvhat is to sit at Gods right hand 591 vvhether christ did alwaies fitte at the right hand of God 595 vvhat are the fruites of christes sitting at the right hand of the father 597 Of Christs comming to iudgement vvhether there shal be any iudgement 599 vvhat the last iudgement is 601 vvho shal iudge 603 vvhence and whither christ shal come 604 Howe christ shall come to iudgement 605 vvhom christ shal iudge 605 vvhat shall be the senteÌ„ce executioÌ„ 606 For what cause that iudgemeÌ„t shal be 607 vvhen it shal be 608 vvherefore God woulde haue vs certaine of the last iudgement 608 For what causes God would not haue vs certain of the time of iudgement 609 For what cause GOD differreth that iudgement 609 Whether the last iudgement be to bee wished for 610 The third part of the Creede of the Holie Ghost the sanctifier What the name spirite signifieth 610 Who and what the holie Ghost is 611 What the office of the holy gost is 617 Of whom the holie Ghost is giuen and wherefore 621 To whom the holie Ghost is giuen 622 How he is giuen receiued 624 How the holie Ghost is reteined 625 Whether and how the holie ghost may be lost 625 wherefore the Holie Ghost is necessarie 626 Howe wee may knowe that the holie ghost dwelleth in vs. 627 Of the Church What the Church is 627 How many waies the Church is taken 629 What are the tokens and markes of the church 631 Why the church is called Holy Catholicke 633 In what the church differeth from the common weale 634 Whence ariseth the difference of the church from the rest of mankinde 635 Whether any one may be saued out of the church 636 Of Predestination Whether there be Predestination 636 What Predestinâ—tion is 641 What are the causes of Predestination or Election and of Reprobation 642 What are the effects of Predestination 644 Whether Predestination be vnchangeable 645 How far forth Predestination Election and Reprobation are known vnto vs. 645 Whether the elect be alwaies meÌ„bers of the church the reprobate neuer 646 Whether the elect may fall from the church and the reprobate abide alwaies in the church 648 What is the vse of this doctrine 649 Of the communion of Saints 649 Of the remission of sinnes What remission of sinnes is 651 Who giueth remission of sinnes 652 For what remission of sinnes is graunted 653 Whether remission of sinnes agreeth with Gods iustice 653 Whether remission of sinnes be freely giuen 654 To whom remission of sins is giuen and how 655 Of the Resurrection of the flesh What the Resurrection is 656 The Errours concerning the Resurrection 656 Whence it may appeare that the Resurrection shall certainely be 657 For what end the Resurrection shall be 659 By whom the Resurrection shal be 660 How the Resurrection shal be 660 When the Resurrection shal be 661 What bodies shal rise 661 Whether the soule be immortall 662 Of euerlasting life What euerlasting life is 670 VVho giueth euerlasting life 672 To whom euerlasting life is giuen 673 For what cause euerlasting life is giuen 673 VVhen how euerlasting life is giuen vnto vs 674 675 VVhether wee can bee assured in this life of euerlasting life 675 Of Justification VVhat iustice or righteousnes is in generall how manifold it is 677. 678 In what iustice differeth from iustification 679 VVhat is our iustice 680 How Christs satisfactioÌ„ is made our iustice and righteousnes 681 VVhy Christs satisfaction is made ours 683 VVhy Christs satisfaction is made ours by faith onely 684 Obiections against this doctrine of iustification aunswered 685 Of Sacraments VVhat sacraments are 694 VVhat are the ends of sacraments 697 In what sacraments differ from sacrifices 699 In what sacramentes agree with the word and in what they differ from it 700 How the sacraments of the old new Testament agree how they differ 702 VVhat the sacramentall vnion is 703 In what the thinges differ from the signes 704 VVhat phrases and formes of speaking of the sacraments are vsuall vnto the church and scripture 705 VVhat is the right and lawful vse of sacraments 705 VVhat the wicked receiue in the vse administration of the sacraments 706 How
following it But God suffereth them for a while to haue their swinge and to florish that by the scandal of the crosse the faith and patience of the godly may be more exercised and tried vnto the wicked there may be left a time of repentance and when they abuse the long-suffering of God that then at length so much the iuster and heauier plague may light on them And therefore the holy Scripture in so many places as in the Psalmes 37.52.57.58 often elsewhere comforteth the godly against this kind of tentation foretelling vnto them defence and deliuery but destructiō Obiection 2 vnto their enemies Not all Neither is thereby the force of this proofe weakned because that all the persecutours of the Church are not in Tragicall manner taken out of this life For whiles God doth take vengeance on most of them in this life he doth sufficiently shew what he would haue to be thought of the rest verily that they are his enemies whom without they repent he will plūge into aeternal plagues the beginning and feeling of the which is desperation in which all the enemies of Christian Religion end their daies yea they who are not oppressed with any other calamities of this life To conclude that it may be manifest Not for this cause Answere Yea for this cause that they are Obiection 3 not onely for other transgressions so punished of God God doth so often denounce in his worde that such shal bee the ends of his enemies and that for this very cause because they go about to extinguish the people and true worship of God Yea furthermore they are not a few frō whom while they lie in torments their cōscience wresteth out this confession that they haue drawen these miseries vpon themselues by persecuting the godly as from Antiochus Epiphanes Iulian the Apostata And since that al the aduersaries of the Church in their calamites and death are destitute of comfort it is manifest that they suffer as the enemies of God and therefore are far from true Religion Now that which the wicked alone doe there is no doubt but that is in the number of their Sinnes for which they suffer punishment Wherefore the ouerthrowes of the enemies of the Church are no obscure Testimony of the wrath of God against them euen as God himself saith of Pharao To this same purpose haue I stirred thee vp Exod. 9. Rom. 9. that I might shew my power in thee and that my name might be declared throughout all the earth 10 The consent of true doctrine 10 The consent of the parts of doctrine 11 The confession and constancy of Martyrs and the iarring of others euen about the chiefe pointes 11 The testimonies and confessions of Martyrs who sealing with their blood this Doctrine doe shewe euen in the middest of death that they indeede doe so thinke as they taught and that they drawe that comfort out of it which they did preach vnto others And hence also it appeareth Obiection 1 that the certainty of this holy doctrine dependeth not on mens record Doth the certaintie of doctrine depēd of men though the constancy of Martyrs and other godly men giue comfort vnto vs. For albeit the Testimony of the Saintes too doth concur as a lesse principal proofe vnto our confirmation yet in their examples is seene a far other euē the testimony of God himself who strengthneth and comforteth them so that they are ready to sustaine any thing for his name sake Neither ought that to mooue vs a whit if other sectes also tel vs of their Martyrs For first Obiection 2 they are far behind that number of Martyrs Others are Martyrs also which the Church hath Answere They differ Againe there is not that alacritie and cheerfulnes found in them in suffering punishmentes which is in most of the martyrs of Christ so that it may easily appeare that they neuer feele that security of conscience and ioie of hart in God which the Godly feele And thirdly which is chiefely to bee considered the defenders of wicked doctrine suffer as being cōuicted of their errors But the godly no falshood being shewed in their confession are Tyrannically by their persecutors drawen vnto punishment whereas the persecutors themselues are conuicted of their impiety and iniurie euen as the Lord promiseth I wil giue you a mouth and wisedome where-against al your aduersaries shal not bee able to speak or resist Wherefore albeit sometimes some men suffer for their doctrine the certainty whereof they are not able to confirme neither to themselues nor to others yet doe they it not fenced by any diuine strength and comfort but being blinded by their owne stubburnes or pride and the illusions of the Diuel they run headlong to destruction contrariwise it is saied of the godlies Martyrdome Philip. 1. It is giuē vnto you for Christ not onely to beleeue in him but to suffer for his sake 12 The godlines and holines of those of whom the sacred Scriptures haue been written and who truely embrace this doctrine 13 Their plaine dealing in detecting of vices 14 The Testimonie of the holy Ghost 13 Their ingenuitie and plaine dealing in opening faults committed either by them or theirs whom the holy ghost hath vsed in committing this doctrine to writing 14 The testimonie of the holy Ghost which crieth in the hartes of the godly Abba father This testimonie doth not onely prooue which all the former also do but it perswadeth too For faith is nothing els then a firme assent by which wee agree vnto all the woord of God deliuered vnto vs and a confidence by which euery one of vs do know resolue that God according vnto the tenor of this Scripture is mercifull good vnto vs. Which confidence there followeth ioyfulnes resting in God and calling on him with an assured hope of obtaining those good things which according to the prescript of his woord wee begge of him Nowe that both of these that is both this assent or assurance of our doctrine and the liuely consolation which thence springeth neither do rest vpon the testimony of mē nor of any creature but is inflamed and strengthned by no other doctrine then of the Prophets and Apostles read heard and meditated of by them this euery one of the godly through a liuely and certain feeling of their hearts haue experience of This spirit therefore God adioyneth as a witnes vnto his woord Esai 19. This is my couenant with them saith the Lord my spirite that is vpon thee and my woordes which I haue put in thy mouth shall not depart out of thy mouth nor out out of the mouth of thy seed saith the Lord from hencefoorth euen for euer This spirite also Christ promiseth as the chiefe witnesse of his doctrine vnto his Disciples Iohn cap. 15. When the comforter shall come hee shall beare witnes of mee And cap. 16. When he is come which is the spirit of truth hee will lead
faith which is spoken of in the Church is a part of diuine worship that is the sure assent by which wee embrace euery word of God deliuered vnto vs because it is impossible for vs to be deceiued by it if we vnderstand it aright Further also that it may breed in vs a true woorshipping of God and comfort of our soules it must stand sure and immoueable against temptations But there is no certain doctrine cōcerning God religion besides that which is knowen to be reuealed in his woord We may not therefore giue the honor which is due vnto God vnto men neither may wee go from certain thinges vnto vncertaine but cleaue onely to the woord of God in the doctrine concerning religion and therefore humane decrees must not bee accounted amongst those preceptes which wee are to embrace by faith Faith commeth by hearing hearing by the word of God c. 3 Things necessary to be beleeued or done are part of diuine worship But things not prescribed are not part of diuine worship Therefore they are not necessarie Thirdly for so much as the woorship of God is a woorke commaunded of God perfourmed by faith to this ende principallie that God may bee honored it is manifest that to beleeue and doe those thinges which can not bee denied or omitted without offending of God is the woorship of God and contrariwise that God can not bee woorshipped but by the prescript of his will both the consciences of al men and God himselfe in his holy woord doth testify as Esai 29. and Matt. 15. In vain do they woorship mee who teach the doctrines and commaundementes of men It is as wicked therfore to number those things which are not expressed in the woord of God amongest those which are necessarie to bee beleeued and done in matters of religion as it is vnlawful for any creature to thrust vpon God that woorship which himselfe neuer required Fourthlie 4 The Scripture is sufficient there cannot be anie thing added of men vnto his doctrine without great iniurie and contumelie done vnto the holy Scripture For if other thinges besides these which are written are necessarie to the perfection of true Religion then doth not the Scripture shew the perfect maner of worshipping God of attaining to Saluation which fighteth with the plaine words of Scripture which affirme that God hath opened vnto vs in his word as much as hee would haue vs know in this life concerning his wil towards vs as Christ saith Iohn 15. Al thinges which I haue hard of my father I haue made knowen vnto you And Paul Act. 20. I haue kept nothing back but haue shewed you al the counsaile of God And 2. Tim. 3. Knowing that thou hast knowē the holie Scriptures from a Childe which are able to make thee wise vnto Saluation through the faith which is in Christ Iesus For the whole Scripture is giuen by inspiration of God and is profitable to teach to improue to correct to instruct in righteousnes Fiftly 5 Other Doctors may er the Prophets and Apostles cannot therfore they are tied to these we are to consider the degrees of them who teach in the Church For therefore is the authoritie of the Prophets and Apostles far higher then of other Ministers of the Church because God called thē immediatly to declare his will vnto other men and adorned them with Testimonies of miracles and other thinges by which hee witnessed that he did so lighten and guide their minds with his spirit that he suffered them to erre in no one point of doctrine other ministers are called by men and may erre and doe erre when they depart from the doctrine of the Prophets and Apostles Wherefore the Apostle Paul Ephe. 2. saieth That the Church is builded vpon the foundation of the Prophets and Apostles And 1. Cor. 3. That hee had laied the foundation and other then that could no man lay others build vpon it gold siluer precious stones wood hay stubble Now it is manifest that they who may err ought to be tied vnto their doctrine who are warranted by the testimonies of God that they can not erre Wherefore all other teachers in the Church must not bring any new point of doctrine but onely propound and expound those thinges vnto the Church which are deliuered by the Prophets and Apostles For these causes therefore doth the whole auncient Church with great consent submit it selfe vnto the rule of the sacred Scriptures whose autoritie yet ought of right to bee somewhat greater than these men who both in woords and deedes fight against this opinion Basil in his Sermon of the confession of saith saieth that it is a falling from the faith and a fault of pride either not to admit those thinges which are writtē in the holie Scriptures or to add any thing to them And August in his third Epistle For neither ought wee to account of euery ones discourses though they bee catholick and woorthy men as of the canonical scriptures that it may not bee lawfull for vs without impairing the reuerence which wee owe to those men to dislike and refuse any thing in their writinges if peraduenture we shal find that they haue thought otherwise thē the Scripture hath as it is by Gods assistāce vnderstood either of others or of our selues And Epist 112. If ought be confirmed by the plain autoritie of the diuine Scriptures of those which are called in the Church canonical wee must without any doubting beleeue it as for other testimonies by which any thing is mooued to bee beleeued thou maist chuse whether thou wilt beleeue thē or no. But against these testimonies of the Scriptures the auncient church the aduersaries of the truth contend that besides the doctrine which is comprised in the holy Bible other decrees also made by the autoritie of the Church are no lesse vnchangeable and necessarie to saluation then the oracles Propheticall and Apostolick Obiections of the Papistes And that they may not without some shew and pretence take vpon them this autority of decreeing what Obiection 1 they list besides and contrary vnto the Scripture they alleage places of Scripture The scripture doth not remaine perfect in which some writinges of the Prophets and Apostles are mentioned which are not come to our handes as Num. 21. is named the Book of the warres of the Lord. Ios 10. The Booke of the iust And often in the books of Kings The Booke of the Chronicles of the Kings of Iuda In the Epistle catholicke of Iude are alleaged the prophecie of Enoch and the storie of the bodie of Moses And lastly the Apostle Paul 1. Cor. 5. and Eph. 3. maketh mention of his Epistles which now the Church hath not Hence therefore these men will conclude that the doctrine of the sacred Scripture is maimed and that therefore the defect hereof must be Supplied by the Church But first of all concerning the holie Scripture we are to know that so
confirming the doctrine of the Church which were but in vaine for vs to doe Fathers and councels ar cited if their sentences had not the force and authoritie of Ecclesiastical doctrine But we neither bring nor receaue the Testimonies of the ancient Church with that mind as if without the authority of the holie Scripture they were sufficient for confirmation of anie point of doctrine Neither yet is the regard had of them in vaine For both they which are rightlie minded after they are instructed by the voice of the Scriptures concerning the truth are yet more confirmed by the Church as by a Testimonie of lower degree and they which attribute more authoritie vnto them then they should or abuse their sayings against the trueth are very wel refuted by the testimonie of them whom they have made their iudges Also they say That order decencie in the Church is necessary Obiection 9 by the commandement of God according as it is said Traditions are order 1 Cor. 14. Let al thinges be done comelie and in order For God is not the author of confusion Now the order and discipline of the Church doth a great part consist in traditions Ecclesiasticall wherefore they conclude that by the violating of these mens consciences are wounded and God offended But as God commaundeth some order to be appointed and kept in the Church Answere Of mere particulars there is no concluding so hath he given a double libertie in it vnto his Church first that it be arbitrarie for the Church to appoint as may bee most commodious for it what order shal be in euerie place and at euery time obserued Then that also after any thing is certainelie ordained may be kept or not kept without hurt of conscience both of the whole Church and of euerie one of the godly if there bee no danger of offence For it is necessarie that euer a difference be put betwixt the commaundements of God by the obseruing whereof God is worshipped and offended by the breaking of them and those things which God hath left to men to appoint neither is worshipped or offended as himselfe pronounceth either by the altering or omitting of them so long as there is no cause or danger of offence And the same Apostle Gal. 5. who commandeth all things to be done comelie and in order willeth vs to stand fast in the liberty wherewith Christ hath made vs free and that we should bee condemned of no man in meate or drink or in respect of an holy day Wherefore not they who without contempt of diuine things or wantonnes or danger of offence doe something otherwise in there things then is appointed but they rather offend against the commaundement of God concerning keeping order who either woulde haue no order in the Church or trouble that which is wel appointed Obiection 10 Obscure things do not suffice without interpreration Aunswere The minor is false if they respect the ground These men find fault also with the obscuritie of the holy Scriptures which they proue both by exāples of hard places of Scripture also out of the second epistle of Peter cap. 3. where it is said That there are some thinges hard to be vnderstood in the epistles of Paul And therefore since that thinges darckly spoken without they bee expounded can not suffice to perfect and wholesome doctrine they vrge that the interpretation of the Church also is necessarily to bee receaued with the Scripture But here aboue all thinges they iniurie the holie Ghost ascribing darkenes obscuritie vnto him who of purpose endeuoured to applie himselfe in simplicitie of speech to the capacitie of the common people and the rudest For those thinges which appertaine to the ground of doctrine which is necessarie to be knowen of all as are the articles of our beleefe the tenne commaundementes they are so plainly recited so often repeated so plentifully expounded in the Scriptures that they are open and easie to any but to him who will not learne euen as the 119. Psalm teacheth Where the woorde of the Lord is called a Lanterne to our feete and a light to our pathes Againe The enterance into thy woordes sheweth light and giueth vnderstanding to the simple And 2. 1 Instance The ground of doctrine is vnknown to manie Peter 1. The woorde of the Prophets is called a light shining in a darke place To which yee doe well saith hee that yee take heede as vnto a light that shineth in a darke place vntill the day dawne and the day starre arise in your hartes And Salomon in the first of the Prouerbes affirmeth that hee writeth to giue the simple sharpnesse of witte and to the child knowledge and discretion Again that wisedome crieth without uttereth her voice in the streetes Paul also 1. Cor. 1. saith that Christ sent him to preach the Gospell not with wisedome of woordes least the crosse of Christ should be made of none effect The ground therefore and summe of doctrine is not obscure except it bee vnto the reprobates who contemne the truth or stubburnlie reiect it as the Apostle saith 2. Cor. 4. If our Gospell bee hid it is hid to them that are lost in whom the God of this world hath blinded their mindes that is of the infidels that the light of the glorious Gospell of Christ should not shine vnto thē And the prophet Esai 65. and the Apostle Rom. 10. All the day long haue I stretched foorth my handes to a disobedient and gainsaying people And Psalm 36. The woordes of his mouth are iniquitie and deceite he hath left off to vnderstand and to doe good And Mat. 11. I giue thee thankes o Father Lord of Heauen and Earth because thou hast hidde these thinges from the wise men and men of vnderstanding and hast opened them vnto babes Now if they replie againe 2 Instance Diuine matters are obscure vnto al men that diuine matters are hard and obscure to all men as it is said 1. Cor. 2. The naturall man perceiueth not the thinges of the spirit of God for they are foolishnesse vnto him neither can he know thē because they are spiritually discerned they should first haue called to mind that this ignorance and hardnes riseth not of the obscuritie of the scripture but of the blindnes of mans mind and furthermore that this obscuritie since in verie deed it is not in the Scripture but seemeth to bee the fault of our nature doth not alwaies remaine in those who are regenerate but is remoued from them by the illumination of the holie Spirite according to those sayinges Luc. 8. It is giuen vnto you to know the secrets of the kingdome of God but to others in parables that when they see they should not see when they heare they should not vnderstand And 2. Cor. 3. Vntil this day when Moses is read the vaile is laid ouer their hartes Neuerthelesse when their hart shall be turned vnto the Lord the vaile shal
meaning is to bee receiued which these rules of examining and iudging which haue bin now declared doe not suffer Then must wee consider what times and whose writinges are purest what pointes of doctrine haue bin and in what ages either rightlie expounded or depraued with errors lastly whose interpretation either is of the autor or may bee of vs confirmed by the testimonie of the Scripture And to this deciding of all controuersies about the meaning of the Scripture drawen out of the Scripture it selfe do all the godlie and louers of the truth agree euen as it is said Iohn 8.47 Hee that is of God heareth the wordes of God now the testimonie of the auncient and catholicke Church so farre as they see it to accord with the Scripture they doe with glad and thankful minds embrace and are so much the more assured of the known truth But if any quarrelling men doe not yeelde vnto the Testimonies of the Scripture we must not seek because of them a iudge higher then the word of God but must leaue them vnto the iudgement of God as the Apostle counsaileth vs to Titus 3. Reiect him that is an heretik after once or twise admonition knowing that hee that is such is peruerted and sinneth being damned of his own selfe And 1. Cor. 14. If anie man be ignorant let him be ignorant And in the last of the Apocalyps Hee that is filthie let him bee more filthie Neither verilie doth hee whom the woord of God doth not satisfy rest on the autoritie of men as the truth it selfe doth shew But as these thinges are sufficient to shutte the mouthes of them who gainsay the truth 6. Prayers or at least-wise to manifest their impudencie so is there further required for the fencing of the consciences of all the godlie in debate of religion besides a care of learning the doctrine of the woord of God an ardent and daily inuocating of God by which wee may desire that wee may be taught and guided by his holy spirite This if we shal doe hee will not suffer vs to make stay in error Mat. 11.28 Esaie 57.15 which may pul vs from him but will open vnto vs the true and certaine meaning of his woord concerning all thinges necessarie to our saluation that our faith may depend not on humane but diuine autoritie euen as it is promised in the seuenth Chapter of Matthewe Aske and it shall bee giuen you seeke and ye shall finde knocke and it shall bee opened vnto you For whosoeuer asketh receiueth and hee that seeketh findeth and to him that knocketh it shall bee opened And in the eleuenth of Luke How much more shall your heauenlie Father giue the holie Ghost to them that desire him Also in the first of Iames If anie of you doe lacke wisedome let him aske of God which giueth to all men liberallie and reprocheth no man and it shall bee giuen him but let him aske in faith and wauer not To their former arguments our aduersaries adde that it Obiection 11 is a shame that the holie Ghost speaking in the Church should bee subiect to the examinatioÌ„ and iudgement of another It is vnmeet that the holy Ghost should be subiect vnto another and therefore we must not examine him by the rule of the Scripture But seeing that the same spirite speaketh in the Church and in the Scripture when wee doe examine the voice of the Church by the Scripture we doe not subiect the holy Ghost to another but we compare him with himselfe And by this means first we giue vnto him the praise of trueth and constancie while we doe acknowledge and testifie that hee is alwaies like himselfe and doth neuer square from himselfe then also we confesse that the supreme authoritie of pronouncing the wil of God belongeth vnto him while we doe not seeke whether those things be true and certaine which hee hath spoken but whether those be his words which men ascribe vnto him and this we doe euen after the selfesame manner which he hath prescribed vs and after that we finde out by the rule of the written word that any thing hath proceeded from him to that without making any controuersie we submit our minds wils Contrariwise it is easie to see that our aduersaries themselues are guiltie of that contumelie against the holie Ghost of which they accuse vs. For while they wil haue the authoritie of giuing iudgement concerning the meaning of the Scripture and of deciding controuersies not to belong vnto the Scriptures but vnto themselues by this verie thing both they imagine that the holy Ghost may dissent from himselfe and do make themselues iudges higher then the holy ghost and the word of God Obiection 12 The letter killeth the spirit quickneth Lastly whereas Paul saith 2. Cor. 3. That he is the minister of the newe Testament not of the letter but of the spirit for the letter doth kil the spirit doth quicken some men do thence gather that wee are to heare not what the written word of God soundeth but what the spirite speaketh by the Church or in our hearts Yea there hath growen an opinion heretofore that the graÌ„matical and literal meaning of the Scripture is pernâ—â—â—cus except all be transformed into allegories But a manifold paralogisme in this argument doth easily appeare if it bee considered what the letter and the spirit signifieth in Paul For that all the doctrine and knowledge touching God as also the outwarde obseruation of the Lawe in those that are not regenerate is called the letter by the Apostle and the spirit first the holy Ghost himselfe Secondly the true doctrine concerning God when the holie Ghost is of force and efficacy by it Thirdly faith and conuersion and motions pleasing God being kindled of the holy Ghost through the word it appeareth by the words going before For for that which here he saith that he was made of God a minister not of the letter but of the spirit he said before that the Epistle of Christ was ministred by him and written not with incke but with the spirit of the liuing God in tables of the hart that is that his preaching was not in vaine but of force and efficacy in the harts of men the holy Ghost woorking by it And in like manner Rom. cap. 2. hee calleth the ceremonie without conuersion circumcision in the letter but conuersion it selfe circumcision of the hart in the spirit And Rom 7. He willeth vs to walke in newnesse of spirit and not in the oldnes of the letter that is in true holines such as is begun by the spirit in the regenerate not in the sinne and hypocrisie of them who know verilie the wil of God and make practise also of outward discipline and behauiour but remaine without faith and conuersion Wherefore first as the doctrine by the fault of men 1 The letter killeth not of it selfe but by an accident and not of it remaineth only the letter so also
not of it owne nature but because of the corruption of men it killeth that is it terrifieth mens mindes with the iudgement of God and doth stir vp a murmuring and hatred against God as wee are plainly taught by the Apostle Rom. cap. 7. The Law is holie and the commaundement is holy and iust and good Was that then which is good made death vnto me God forbid But sinne that it might appeare sinne wrought death in me by that which is good that sinne might be out of measure sinful by the commaundement For we know that the Law is spiritual but I am carnal sold vnder sinne But the proper effect of the Scripture is to quicken men that is to lighten them with the true knowledge of God and to mooue them to the loue of God As it is said 2. Cor. 2. We are vnto God the sweete sauour of Christ in them that are saued and in them which perish c. Secondly albeit the letter that is 2 It killeth as it is without the Spirit the doctrine without that spiritual motion killeth yet the operation of the holy ghost accompaning it when now it is not the letter but the spirite and power of God to saluation vnto euery one that beleeueth it doth not kil but quicken as it is said Psal 119. Thy word quickneth me Wherefore that the letter kil vs not we must not cast awaie the Scripture but the stubburnes of our harts and desire of God that he would let his doctrine bee in vs and others not the letter but the spirit that is that he would forcibly moue our harts by it turn them to him The spirit quickneth agreeing with the word Thirdly that it is added that the spirit quickneth that calleth vs not awaie from the Scripture to other opinions or reuelations For that spirit quickneth which dissenteth not from the Scripture but teacheth and mindeth the same which he hath vttered in the scripture But that spirit which leadeth men awaie from the Scripture it quickneth not but may bee said much more truely to kill then the letter that is not by an accident or external cause but of it owne nature For the spirit of Antichrist is a liar and a murderer and therefore be it accursed vnto vs. 4 The Apostle misconstrued by them Fourthlie they who by the letter vnderstand either the characters of letters or the proper and literall sense whether it be of the whole Scripture or of those speeches which are allegorically and figuratiuely spoken and by the spirite the interpretation of those speeches it is manifest that they swarue farre from the minde of Paul both by those thinges which haue beene spoken concerning the meaning of Paul and also because not onely euerie sentence of Scripture whether it be proper or figuratiue but also euerie interpretation of it is and remaineth the killing letter except the quickning force of the holie Ghost come vnto it Wherefore since that neither for interpretation nor reuelation nor authoritie nor any other pretence it is lawful leauing the Scripture of the Prophets and Apostles to depart to whatsoeuer decrees of religion which are not confirmed by the Testimonie of the Scripture let vs hear it as an oracle sounding from heauen bringing to the reading thereof not minds forestalled neither with opinions conceiued either of our owne brains or elswhere neither with affections neither with preiudices but the loue of God a desire of knowing the truth So shall it come to passe that both wee shall know the true meaning of the Scripture and by it godlines and sure and sound comfort shall bee kindled in vs and get increase OF THE TRVE COMFORT of the Godlie THE scope and ende of this doctrine is that wee may haue sure comfort both in our life at our death And that wee may haue this wee are especiallie to learne the doctrine of Christianitie Now the summe of this comfort doth consist in this that wee are the members of Christ that is that we are engraffed into Christ by faith that he is carefull of vs and that by him wee are loued of God reconciled to God and conioyned with him This comfort the diuel goeth about to take from vs after this maner 1. Thou art a sinner therefore thou art not acceptable in the sight of God Answere But Christ hath made satisfaction for me with his precious blood 2. But thou must die the death Answere But Christ hath deliuered me from the power of death and I know that by Christ I shall scape out of the hands of death 3. But how if thou leese the grace of Christ For thou maist fall and perish because it is a long way to heauen Answere Christ hath not onely merited his benefites for mee but also bestoweth them on me and preserueth them in mee and giueth mee perseuerance that I may not fall from grace 4. But what if these thinges appertaine not vnto thee and how knowest thou that thou art Christes Answere 1. Because I haue the testimonie of the holie Ghost within me 2. Because the generall promise appertaineth to all the faithful If I haue faith therefore that promise appertaineth vnto me But I know I haue faith by the effectes of faith 1. Because I haue a will to obey and beleeue God albeit I am but weake 2. Because I haue good woorkes which are signes of true faith Therefore I haue true faith and by a consequent Christ and his benefites appertaine vnto mee This comfort is necessarie 1. For our saluation that we despaire not 2. For the woorshipping of God For that wee may woorship God wee must come out of sinne and death not rush into desperation but bee susteined with a sure comfort vnto the ende This comfort though other sectes promise yet can they not make performance thereof because their conscience and experience oftentimes goeth against them The doctrine of the Church alone maketh performance of it so that mens consciences are at rest because this alone sheweth the fountaine of all miseries vnto which mankind is subiect and this also alone prescribeth the waie of escaping them The partet of this comfort are 1. Our reconcilement to God by Christ to which Christ alone we belong and therefore wee are not at our own libertie so that wee may freelie sin neither lieth our saluation in our handes or power For if it were so we should leese it euery moment 2. The maner of our reconcilement euen by the blood of Christ 3. Our deliuerie from miseries 4. The preseruation and maintenance of our reconcilement and deliuerie Mat. 10.30 so that not so much as an haire may fal from our head without the will of our heauenly father Obiection But the godly are daily slaine Aunswere These things do not hurt but helpe forward our saluation Rom. 8.28 All thinges worke together for the best vnto them that loue God 5. The testimonie of the holie Ghost woorking true comfort in our hartes
were very good Psal 5. Because thou art not a God that loueth wickednes Iames. 1. Let no man say when he is tempted I am tempted of God Eccle. 15. Saie not thou it is through the Lord that I turne backe for thou oughtest not to doe the thinges that he hateth To these and verie manie the like speaches maie be added the great and most perfect goodnes of God so that no effect of his is euill And because God is true and far from all dissembling and guile neither can destroie or denie himselfe 2. Tim. 2. it is certain that plaine contradictorie willes cannot be in him But he testifieth in his law which is as it were a glas of that puritie which is in God that hee hath a horrible hatred of sinne Wherefore he doth not will anie and much lesse causeth or furdereth it Moreouer that which one himselfe worketh in an other hee cannot of right punish But God doth most iustlie punish al sinnes Wherefore he neither will nor causeth anie sin Rom. 3. Is God vnrighteous which punisheth God forbid else how shall God iudge the world Lastlie God doth neither wil nor cause that which destroieth his image sin is the destruction of the image of God Wherefore God doth neither will nor cause it Of this wee conclude that God is not the author of sinne but that the originall of euill springeth from man himselfe by the instigation of the Deuill yet so neuerthelesse that we say that the Deuill being at the first corrupted did corrupt man The cause of sin is to be sought in our first father through the Deuils instigation and so by discent to be found in vs. but coulde haue done nothing except man of his owne accord had consented to euill Here are we to remember againe the fall of our father Adam God made Adam to his owne image and similitude that is he made him most good vncorrupt holy righteous and immortall hee furnished him with most excellent giftes that nothing might be wanting vnto him to all blessednes in God Wherefore his vnderstanding was wholy diuine his will most free and most holy hee had power of dooing good and euill a law was giuen him of God which shewed him what he should doe or what he should not doe For the Lord said Thou shalt not eate of the fruite of the tree of knowledge both of good and euill God simply required of him obedience and faith and that whole Adam should depende of him and that not constrained by necessitie but shoulde doe it freely God made man from the beginning and left him in the hand of his counsel saying If thou wilt thou shalt obserue the commandements and testifie thy good will Therefore when the Serpent tempted man and counsailed him to tast of the forbidden tree man was not ignoraunt that the counsaile of the Serpent did not agree with the commaundement of God The Lorde compelled him not neither did Satan compell him in the Serpent For God had said Ye shall not eate of that tree neither shall ye touch it least ye die Wherefore it was in the hand of his counsaile to eat or not to eate God declared vnto him his will plainely charging him that he should not eate and adding the perill he did withdraw him from eating least perhaps thou die Satan also as neither coulde hee did not vse any force but did probably moue him vnto it at length did ouercome him For when the will of the woman declined to the word of the Deuill her minde departed from the worde of God and reiecting a good lawe she committeth an euill worke afterwardes she drewe on her husband willingly following her to bee partaker of her sinne That doth the Scripture inculcate in these wordes So the woman seeing that the tree was good for meate Gen. 3.6 and that it was pleasant to the eies and a tree to be desired to get knowledge tooke of the fruit thereof and did eate and gaue also to her husband with her and hee did eate Here haue you the beginning of the euill the Deuill and that which moued the will of man that is the false commendation of the Deuill and euen a mere lie and the delectable shewe and sightlines of the tree Wherefore Adam and Eue doe of their owne accord that which they doe being lead with a hope of more excellent wisedome which the Seducer had lyingly promised them The beginning of sinne from the Deuil and the free election of man corrupted by his seducement Wee conclude therefore that sinne hath his beginning not from God who forbiddeth euill but from the Deuill the free election of man which was corrupted by the Deuils falshood And therefore the Deuill and mans corrupted will obeying him are the most true cause of sinne This euill flowed from our first Parents vnto all their posteritie so that sinne hath not else whence his beginning than from our selues and our corrupt iudgement and wicked will and the suggestion of Saran For an euill roote and that first corruption bringeth forth of it a rotten braunch agreeable to the nature thereof which Satan now also setteth forwarde and laboreth it as it were plantes by his guiles and lies but in vaine doth he labour except we yeeld our selues to bee fashioned and dressed by him That is called originall sinne which proceedeth from the first originall that is What is originall sinne was deriued from the first parent into all by propagation or generation For this sinne wee bring with vs in our nature out of our mothers wombe into this life I was borne in iniquitie and in sinne hath my mother conceiued me And of the Deuill Christ speaketh thus Hee hath beene a murtherer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lie then speaketh he of his owne for he is a lier and the father thereof To this may be added this reason that sinne cannot be a proper natural effect of any cause but of that which hath power to doe against the law But this no nature hath power to doe Sinne the proper effect of a reasonable nature transgressing the law besides the nature of Angels and of men For God is a law vnto himselfe and can not doe or intend any thing against his lawe And other creatures whereas they are not indued with reason and therefore the law not made for them they cannot commit sinne because take away the law and there is no place left for sinne Wherefore it necessarily foloweth that sinne is such an effect as agreeth to those Angels alone who fell and to men The first cause of the first sinne the Deuil The second mans will The first sinne cause of all sins thence folowing But there is an order to bee obserued in these causes For the cause of the first sinne in Paradise is the Deuil instigating the will of man assenting or obaying these former
inward senses are adioined to the vnderstanding and the affections to the will The image of God in man The description of the image of God is a vertue knowing aright the nature will and workes of God and a will freelie obeying God and a correspondence of all the inclinations desires actions with the will of God and in a word a spiritual and vnchangeable puritie of the soule and the whole man perfect blessednes ioy resting in God and the dignitie of man and maiestie whereby hee excelleth and ruleth other creatures Or The image of God in man is 1. The soule it selfe together with the faculties thereof endewed with reason and will 2. In the soule wisedome and knowledge of God his will and workes euen such as god requireth of vs. 3. A conformity with the lawe of god or holinesse and righteousnesse vnder which wee comprehende the heart and all affections 4. Felicitie without miserie and corruption perfect blessednesse ioie aboundance of all good thinges and glorie wherewith the nature of man was adorned 5. The rule and dominion of man ouer the creatures as fishes foules and other liuing creatures In all these thinges the creature after some sort resembleth his creator yet can he by no meanes be equalled vnto his Creator For in God all thinges are immense and without measure and euen his essence infinite Ephes 4.24 The Apostle Paul putteth Righteousnesse and holinesse as the chiefe partes of this image which yet doe not exclude but presuppose wisedome and knowledge For no man can worship God vnknowen But neither doth Paul exclude perfect blessednes glorie for this according to the order of Gods iustice is necessarily coupled with perfect holinesse or conformitie with God Whereupon it foloweth that where true righteousnesse and holinesse is there is the absence of all euils whether of crime and offence or of paine and punishment Righteousnesse and holinesse in this text of the Apostle may be taken for one and the same or distinguished So that Righteousnesse may be meant of the actions and Holinesse of the qualities Righteousnesie that is a conformitie and congruitie of the will and heart with the minde iudging aright that is according to the word of God 1. Cor. 15.47 The first man was of the earth earthlie the second man the Lord from heauen As the earthlie was such are they that are earthlie and as is the heauenlie such are they also that are heauenlie And as wee haue borne the image of the earthlie so shall wee beare the Image of the heauenlie The Apostle doth not here take away the image of the heauenlie man from Adam when he as yet stoode but compareth his nature estate aswell before as after his fall with that heauenlie glorie into which wee are restored by Christ that is not onely the nature of man corrupted through sin by death but the degree of the image of God in mans nature before the fall before glorification with that which foloweth his glorification 2 How far forth the image of god was lost and how farre it remaineth The remnants of the image of god THe image of god in man was not wholy lost but for the greatest part For there remaineth in all as well the vnregenerate as regenerate 1. The incorporeall substance of the soule together with the power thereof likewise libertie in his will which whatsoeuer it will it will freely 2. Manie motions as of those things which we know by sense as are naturall principles some motions also of god his will and workes 3. Some prints of vertues and an ablenes concerning outwarde Discipline and behauiour 4. The fruition of manie good thinges 5. The Dominion also ouer the creatures is not wholy lost He is able to rule many and to vse them Why God preserueth these remnants in vs. These remnants are therefore preserued of god 1. That they might be a testimonie of the bountie of god towards those who were vnworthie of it 2. That god might vse them to the restoring of his image in man 3. That he may leaue the reprobate without excuse Now the image of god remaineth not 1. What is lost of the image of God in vs. In respect of the true sauing sufficient knowledge of god his will 2. The integritie perfectiō of the knowledge of gods workes a dexterity of discerning the truth 3. Rightnes cōformitie of al inlinations desires and actions in our will hart and outward parts by the losse whereof ensue actuall sinnes and merite eternal damnation 4. Whole and perfect dominion ouer the creatures For those beastes which feared man before now assault him his enemies are hurtfull vnto him and doe not obey him The fieldes bring forth thornes and thistles 5. The right and interest of vsing these creatures was lost because hee graunted it to vs his children not to his enimies 6. Life euerlasting was lost and in place thereof is come death both temporal and eternal with calamities of all sortes that is we lost the felicity and happines both of this life and of the life to come Obiection The Heathen haue many great vertues and atchieue great workes Therefore it is not true that the image of god is lost in them Answere All these workes are not pleasing to god because they proceed not from the true knowledge of god neither are wrought to that end that all the glorie may redound to god Those their vertues are onely of outward behauiour discipline but not from the hart thereby to obey god whom they flie and to whose glorie they can doe nothing 3. How the Image of god is repaired in vs. THe repairing of it is wrought by god alone The repairing of the image of god in vs is the work of all three persons who gaue it vnto men For in whose power it is to giue life in his also it is to restore it being lost The maner of restoring it is this 1. The Father restoreth it by his Son 2. The Son by the holy Ghost immediately regenerating vs. We are changed into the same image 1. Cor. 3.18 from glorie to glorie as by the spirite of the Lord. 3. The holy ghost restoreth it by the word the gospel is the power of god vnto saluation 4. This is so done by god Rom. 1.16 as that in this life it is onely begunne in the chosen and then is confirmed and augmented vnto the end of their life is made perfect in the end of this life as cōcerning the Soule but as concerning the whole man at the resurrectiō of the bodies Wherefore it is to be obserued who is the author what the order and maner of this repairing How the Image of God is in Christ and how in vs. Christ both essentiallie the image of the father according to his Diuinitie and according to his humanitie a created image of God though in far more excellencie than Saints and Angels NOw if it
from that obedience by her owne proper and free motion if hope or shewe of any good to come by defecting were offered vnto it Or shorter thus Before the fall it was such a power in man as that he was able to will and yeeld perfect obedience to be coÌ„formable to god to make choice of that coÌ„formity And further was able if he listed to forsake that conformity Or to be yet shorter Man before his fall had perfect libertie either to continue good or to fall Before the fall there was a fitnes and aptitude in man to choose good or euill and man was perfectly conformed to god because hee was made to the Image of God Again All things which God made were very good Now that there was in our first Parentes some weakenes ioined with perfect knowledge and obedience of God which might bee ouercome by the greatnes and force of some temptation Man though most free yet not so strong but he might fall God not assisting him the euent it selfe doth euidently inough declare And that by the especial purpose of god there was not so much grace bestowed vpon our first Parentes as thereby they were not able to be seduced by the tentation of Satan and bee moued to sinne the Apostle witnesseth Rom. 11. when he saith God hath shut vp al in vnbeleefe that he might haue mercie on all Likewise Rom. 9. sayâ—â—g That the vessels of wrath are prepared of god to destruction â—e sheweth that god therefore suffered mankind to fall because it seemed good to him not onelie to declare his mercy towards his chosen but his anger also and power and iustice in punishing the reprobate Furthermore whereas nothing is done without the euerlasting most good purpose counsel of god the fall also of our first Parents may be so much the lesse exempted from it by how much the more god had precisely exactly determined from euerlasting concerning his chiefe work euen mankind what he would haue done Lastly the creature can by no meanes retaine that righteousnes and conformitie with God except God who gaue it keep it neither can he leese it if god will haue it kept according to these sayings Iames. 1. Euerie good giuing and euerie perfect gift is from aboue and commeth downe from the father of lights Iohn 1. In it was life and the life was the light of men which lighteth euery man that commeth into the world Psalm 51. Take not away thy holy spirite from me Psalm 104. If thou hide thy face they are troubled 2. Tim. 2. The foundation of god remaineth sure and hath this seale The Lord knoweth who are his And of our confirmation and establishment in the life to come Math. 22. In the resurrection they are as the Angels of god in heauen As then man could not haue fallen except god had withdrawen his hand and not so forceably and effectually affected his will ruled it in temptation so neither could he persist in integrity when hee was tempted except god had sustained and confirmed him euen as hee confirmed the blessed Angels that they shoulde not defect and fall away together with the other Apostataes Seeing therefore such was the first mans estate from which he wittingly and willingly fell the crime and fault of sinne neither can nor ought to be laid on God but on man only albeit notwithstanding he fell by the eternal counsell and will of God Humane reason fansiyng her owne wit in deriuing the blame of sinne from herselfe The causes of humane reason refuted which lay the fault of the first sinne on God when shee heareth these thinges is troubled and keepeth a stirre and faineth many absurdities to folow except such a libertie of doing well or euil be giuen to man that his perseuerance or falling depend of his own will alone First that God was the cause of that first sinne and by consequent of all other sinnes as which came all of the first fall Likewise that he was the cause of the sinne of the Diuel seducing man especiallie seeing the first sinne is not to bee accounted a punishment as other sinnes for no sin had gone before How the first sinne might be a punishment vnto t selfe to that end permitted of God which should be punished with that sinne and therefore seeing God coulde not will that as a punishment he may seem to haue willed it as a sinne But although there be nothing to the contrarie why sinne may not be the punishment euen of it selfe whereas in the same action both the creature depriuing himselfe of that conformitie which he had with God might sinne and god depriuing him of that good which hee of his owne accorde casteth away might punish as it is said of couetousnes Syrach 14. There is nothing worse than when one enuieth himselfe and this is a rewarde of his wickednes Yet notwithstanding there are other ends besides punishment for which it was conuenient for God to will the action both of the Diuell of man God woulde the temptation of man which was done by the Diuell as a tryal of man by which it might be made manifest Other endes and causes why God would the action though not the sinne both of Satan and Adam whether hee woulde perseuere in true pietie towardes God Euen as God himselfe doth tempt Abraham immediatly when hee commaundeth him to doe that which yet hee woulde not haue done God would that assent of man by which he did yeelde vnto the Diuell against the will of God as a manifestation of the weakenesse and feeblenesse of the creature which cannot keepe the giftes wherewith hee was adorned by God without Gods especiall instinct and aide Likewise He woulde haue this done as an occasion or a waie to manifest his iustice and seueritie in punishing and his mercie in sauing sinners As Exod. 9. Rom. 9. Nowe God respecting and willing these thinges in that perswasion and enticement of Satan and in mans assenting and yeelding thereunto did notwithstanding all this while hate the sinne of both and therefore did not wil it neither cause it but iustly permitted and suffered it to be done For first whatsoeuer things God doth they are alwaies iust 2. He was not bounde vnto man to preserue and confirme him in goodnes 3. He would haue man to be tempted and to fall that he might trie mans perseuerance in true pietie towards God 4. That he might manifest the weakenes of the creature 5. That this fall might be an occasion and way to manifest Gods iustice and mercie These things very well agree with the nature and law of God Now that they say That man did not fall of his owne free will except he had equall power as well to persist in obedience as to fal the consequence is not of force because they reason from an ill definition of mans libertie which they imagine cannot stand if it be determined and ruled by God But the whole scripture
that is a Sauiour Because he saueth vs from al our Å¿ Mat. 1.21 Heb. 7.25 sinnes Neither ought any safety to bee sought for from any other nor t Act. 4.12 can elsewhere be found 30 Doe they then beleeue in the only Sauiour Iesus who seeke for happinesse and safety of the Saintes or of themselues or elsewhere No. For although in worde they boast themselues of him as their sauiour yet indeed they deny the onlie Sauiour a 1. Cor. 1.13 30. c. Ga. 5.4 Iesus For it must needes be that either Iesus is not a perfect Sauior or that they who embrace him as their Sauiour with a true faith possesse all thinges in him which b Heb. 12.2 Isa 9.6 Col. 1.19.20 2.10 Isa 43.11 25. Ioh. 1.16 are required vnto saluation 31 Why is he called Christ that is annointed Because hee was ordained of the Father and annointed of the holy Ghost the c Ps 45.8 Heb. 1.9 Deut. 18.15 Acts. 3.22 chiefe Prophet and d Ioh. 1.18 15 15. Mat. 11.27 Ps 110.4 Heb. 7.21 10.21 Doctour who hath e opened vnto vs the secret counsaill and all the will of his father concerning our Redemption And the high-Priest who with that one onely Sacrifice of his bodie hath f Rom 8.34 5.9.10 redeemed vs and doth continuallie g Ps 2.6 Luk. 1.33 make intercession to his father for vs. And a king who ruleth vs by his word and spirit and defendeth and h Mat. 28.18 Ioh. 10.28 maintaineth that saluation which hee hath purchased for vs. 32 But why art thou called a Christian Because through faith I am a member of Iesus i Acts. 11.26 1 Cor. 6.15 christ and k 1. Ioh. 2.27 Is 59.21 Ioe 2.28 partaker of his annointing that both I may l Mat. 10.33 confesse his name present my selfe vnto him a liuely m Rom. 12.1 Apo. 5.8.10.1 Pet. 2.9.2 Tim. 2.12 Rom. 6.12.13 Apo. 1.6 sacrifice of thankfulnes and also may in this life fight against sin and satan with a free good coÌ„science afterward n 1. Tim. 1.18.19 enioy an euerlasting kingdom with christ ouer al creatures 33 For what cause is Christ called the only begotten sonne of God when we also are the sonnes of God Because christ alone is the coeternal natural son of the eternall o Ioh. 1.14 Heb. 1.2 Ioh. 3.16 4.9 father we p Rom. 8.5 Eph. 1.6 Ioh. 1.12 1. Ioh. 1.3 are but sonnes adopted of the father by grace for his sake 34 Wherefore callest thou him our Lord Because he redeeming ransoming both our body and soul from sins not with gold nor siluer but with his precious blood deliuering vs froÌ„ al the power of the diuel hath set vs a 1. Pet. 1.18 10.1 Cor. 6.20 7.23 Ep. 1.7 1. Tim. 2.5.6 free to serue him 35 What beleeuest thou when thou saist He was conceiued by the holy ghost borne of the Virgine Mary That the sonne of God who b Ioh. 1.1 17.5 Rom. 1.4 Col. 1.15 c. Ps 2.7 Mat. 3.17 16.16 is and continueth true and euerlasting c Rom. 9.5 Is 7.14 9.6 1. Io. 5.20 Io. 20.28 God d Ioh. 1.14 Gal. 4.4 tooke the verie nature of man of the flesh and bloode of the Virgine Mary by the woorking of the holy Ghost f Ps 132.11 Act. 2.30 c. Rom. 1 3. that withal he might be the true seed of Dauid like vnto his brethren in al things sin excepted a Mat. 1.18.20 Luc. 1.35 36 What profit takest thou by Christs holy conception and natiuity That hee is our i Heb. 2.16.17 Mediatour and dooth couer with his innocency and perfect holines my sins g Phil 2 7. in which I was conceiued h Heb. 4.15 7.26 that they may not come in the sight of k Psal 32.1.1 Cor. 1.30 Ro. 8.3.4 Gal. 4.4.5 God 37 What beleeuest thou when thou saist He suffered That hee all the time of his life which hee lead in the earth but especially at the end therof l 1. Pet. 2.24 3.18 Is 53.12 susteined the wrath of God both in body and soule against the sin of al mankind that he might by his passion as the onely m 1. Ioh. 2.2 4.10 Rom. 3.25 propitiatory sacrifice deliuer our body and soule from euerlasting damnation and purchase vnto vs the fauour of God righteousnes and euerlasting life 38 For what cause should hee suffer vnder Pilate as being his iudge That he being innocent and n Luk. 23.14 Ioh. 19.4 condemned before a ciuil iudge might o Psal 69.4 Is 53.4.5 2. Cor. 5.21 Gal. 3.13 deliuer vs froÌ„ the seuere iudgement of God which remained for al men 39 But is there any thing more in it that hee was fastned to the crosse than if hee had suffered any other kind of death There is more For by this I am assured that he took vpoÌ„ himself the curse which did lie on me For the death of the crosse was p Deut. 21.23 Gal. 3.13 accursed of god 40 Why was it necessary for Christ to humble himselfe vnto death Because the iustice and truth of God could by no a Gen. 2.71 other meanes be satisfied for our sins but by the very death of the b Heb. 2.9.14.15 Phil. 2.8 Sonne of God 41 To what end was he buried also That thereby he might make manifest that he was c Acts. 13.29 Mat. 27.60 Luk 23.53 Io. 19.38 c. dead indeede 42 But since that Christ died for vs why must we also die Our death is not a satisfaction for our sinnes but the abolishing of sinne and our passage into d Ioh. 5.24 Phi. 1.23 Rom. 7.24 euerlasting life 43 What other commodity receiue wee by the sacrifice and death of Christ That by the vertu of his death our old man is crucified slaine and e Ro. 6.6.7 c. buried together with him that hencefoorth euill lustes and desires may not f Rom. 6.12 raigne in vs but wee may g Rom. 12.1 offer our selues vnto him a sacrifice of thankesgiuing 44 Why is there added He descended into hel That in my greatest paines and most grieuous tentations I may support my selfe with this comfort that my Lorde Iesus Christ hath h Isay 53.10 Matth. 27.46 deliuered me by the vnspeakable distresses torments and terrors of his soul into which he was pluÌ„ged both before and then especially when hee hanged on the crosse from the straits and tormentes of hel 45 What doth the resurrection of Christ profit vs First by his resurrection he vanquished death that hee might i 1. Cor. 15.16 54.55 Rom. â—4 25 1. Pe. 1.3 c. 21. make vs partakers of that righteousnes which hee had gotten vs by his death Again we are now also k Rom. 6.4 Col. â— 1. c. Ep. 2.5 stirred vp by his
of god and haue not a Rom. 3 9. c. kept one of them and further am as yet b Rom. 7.23 prone to all euill yet notwithstanding if I c Rom. 3 42. Ioh. 3.18 embrace these benefits of christ with a true confidence persuasion of mind the ful d Tit. 3.5 Ep. 2.8.9 perfect satisfaction righteousnes holines of Christ without any e 1 Ioh. 2.2 merit of mine of the meere f Rom. 3.24 Deut. 9.6 Ezec. 36.22 mercy of God g 1. Ioh. 2.1 c. imputed and h Rom. 4.4 2. Cor. 5.19 giuen vnto me that so as if neither I had committed any sin neither any corruptiō did stick vnto me yea as I my selfe had perfectly i 1. Cor. 5.21 accomplished that obedience which Christ accomplished for me 61 Why affirmest thou that thou art made righteous by faith only Not for that I please god through the worthines of meere faith but because onely the satisfaction righteousnes and holinesse of Christ is my righteousnesse before k 1. Cor. 1.30 c. 1. Cor. 2.2 God and I l 1. Ioh. 5.10 cannot take hold of it or apply it vnto my self anie other way than by faith 62 Why cannot our good works bee righteousnesse or some part of righteousnes before God Because that righteousnesse which must stand fast before the iudgement of God must bee in al points perfect m Gal. 3.10 Deut. 27.26 agreeable to the Law of God Now our works euen the best of them are imperfect in this life and n Isa 64.6 defiled with sinne 63 How is it that our good works merit nothing seeing God promiseth that he wil giue a reward for thē both in this life and in the life to come That rewarde is not giuen of merite but of o Luk. 17.10 grace 64 But doth not this doctrine make men carelesse and profane No. For neither can it bee but they which are incorporated into Christ through faith shoulde bring forth the fruits of p Mat. 7.18 Ioh. 15.5 thankefulnes OF THE SACRAMENTES 65 Seeing then that onely faith maketh vs partakers of Christ and his benefites whence doth it proceede From the holy Ghost who a Ep. 2.8 6.23 Ioh. 3.5 Phil. 1.29 kindleth it in our harts by the preaching of the gospel b Mat. 28.19.20 1. Pet. 1.22.23 confirmeth it by the vse of the sacraments 66 What are the Sacraments They are sacred signes and seals set before our eies and ordained of God for this cause that hee may declare and seal by them the promise of his gospel vnto vs to wit that he giueth freely remission of sinnes and life c Gen. 17.11 Rom. 4.11 Deu. 30.6 Leu. 6.25 Heb. 9.8.9 Eze. 20.12.1 Sam. 17.36 Isa 6.6.7 54.9 euerlasting not only to al in general but to euery one in particular that beleeueth for that onely sacrifice of Christ which hee accomplished vpon the crosse 67 Doe not then both the woorde and Sacramentes tend to that ende as to leade our faith vnto the Sacrifice of Christ finished on the crosse as to the onely ground of our saluation It is euen so For the holy Ghost teacheth vs by the Gospell and assureth vs by the Sacramentes that the saluation of al of vs standeth in the onlie sacrifice of Christ d Rom. 6.3 Gal. 3.27 offered for vs vpon the crosse 68 How many sacramentes hath Christ ordained in the new Testament Two Baptisme and the holy Supper OF BAPTISME 69 Howe art thou admonished and assured in Baptisme that thou art partaker of the only sacrifice of Christ Because Christ e Mat. 28.19 Act. 2.38 commaunded the outwarde washing of water adioining this f Mar. 16.16 Mat. 3.11 Rom. 6.3 promise thereunto that I am no lesse assuredly washed by his bloode and spirite from the vncleannesse of my soule that is from all my sinnes than I am a Mar. 1.4 Luc. 3.3 washed outwardelie with water whereby al the filthinesse of the bodie vseth to bee purged 70 What is it to be washed with the blood and spirit of Christ It is to receiue of God forgiuenesse of sinnes freelie for the bloode of CHRIST which hee b Heb. 12.24.1 Pet. 1.2 Apoc. 1.5 22.14 Zac. 13.1 Eze. 36.25 c. shedde for vs in his Sacrifice on the Crosse And also to bee renewed by the holie Ghost and thorough his sanctifying of vs to become members of Christ that wee maie more and more die to sinne and c Ioh. 1.33 3.5 1. Cor. 6.11 12.13 Rom. 6.4 Col. 2.12 liue holily and without blame 71 Where dooth Christ promise vs that hee will as certainlie wash vs with his bloode and spirite as wee are washed with the water of baptisme In the institution of Baptisme the wordes whereof are these d Mat. 28.19 Goe and teach all Nations Baptising them in the name of the father the sonne and the holy Ghost e Mar. 16.16 He that shall beleeue and be baptised shall bee saued but he that will not beleeue shal bee damned This promise is repeated againe whereas the Scripture calleth Baptisme the f Tit. 3.5 washing of the new birth and g Act. 22.16 forgiuenesse of sinnes 72 Is then the outwarde Baptisme of water the washing away of sinnes It is not For the h Mat. 3.11 1. Pet. 3.21 Eph 5.26 bloud of Christ alone cleanseth vs from all i 1. Ioh. 1.7 1. Cor. 6.11 sinne 73 Why then doth the holie Ghost call Baptisme the washing of the newe birth and forgiuenes of sinnes God speaketh so not without great cause to wit not onely to teache vs that as the filth of our bodie is purged by water so our sinnes also are k Apoc. 1.5 7.14.1 1. Cor. 6.11 purged by the bloud and spirite of Christ but much more to assure vs by this diuine token and pledge that wee are as verily washed from our sinnes with the inwarde washing as we are l Mar. 16.16 Gal. 3.17 washed by the outward and visible water 74 Are infantes to be baptised also What else for seeing they a Gen. 17.7 belong as well vnto the couenaunt Church of God as they who are of a full age and seeing also vnto them is promised b Mat. 19.14 remission of sinnes by the bloude of Christ and the c Luc. 1.14.15 Psal 22.11 Isa 24.1.2.3 Act. 2.39 holy Ghost the worker of faith as well as vnto those of full growth They are by Baptisme to bee ingrafted into the Church of God and to be d Act. 10.47 discerned from the children of infidels in like sort as in the olde Testament was done by e Gen. 17.14 circumcision in place whereof is f Col. 2.11.12.13 Baptisme succeeded in the new Testament OF THE LORDS SVPPER 75 How art thou in the Lords Supper admonished and warranted that thou art partaker of that onely sacrifice of Christ offered on the
Crosse and of all his benefites Because Christ hath commaunded me and all the faithfull to eate of this breade broken and to to drinke of the cup distributed in remembrance of him with this promise g Mat. 26.27.28 Mar. 14.22.23.24 Luc. 22.16.20 1. Cor. 10.16.17 11.23.24.25 12.13 adioined First that his bodie was as certainly broken and offred for me on the Crosse and his bloud shed for me as I behold with my eies the bread of the Lord broken vnto me and the cup communicated to me and further that my soul is no lesse assuredly fed to euerlasting life with his bodie which was crucified for vs and his bloud which was shedde for vs than I receiue and tast by the mouth of my bodie the bread and wine the signes of the bodie and bloud of our Lord receiued at the hand of the Minister 76 What is it to eate the bodie of Christ crucified and to drinke his bloud that was shed It is not onely to imbrace by an assured confidence of minde the whole passion and death of Christ and thereby to h Ioh. 6.35.40.47.48.50.51.53.54 obtain forgiuenes of sins and euerlasting life but also by the holy Ghost who dwelleth both in Christ and vs so more and more to bee a Ioh. 6.56 vnited to his sacred bodie that though he be in b Act. 3.21 Act. 1.9 c. 1. Cor. 11.26 heauen and we in earth yet neuerthelesse are wee flesh of his flesh and bone of his c Eph. 5.29.30.32 1. Cor. 6.15.17.19 1. Ioh. 3.24 4.13 Ioh. 14 23. bones and as all the members of the bodie are by one soule so are wee also quickened and d Io. 6.56.57.58 Io. 15.1.2.3.4.5.6 Eph. 4.15.16 guided by one and the same spirite 77 Where hath Christ promised that he will as certainely giue his bodie and bloude so to bee eaten and dronken as they eate this breade broken and drinke this cup In the institution of his supper the wordes whereof are these e 1. Cor. 11.23 c. Mat. 26.26 c. Mar. 14.22 c. Luc. 22.19 c. Our Lord Iesus Christ in the night that he was betraied tooke bread And when he had giuen thankes he brake it and said Take eate this is my bodie which is broken for you this doe you in remembrance of me Likewise also he tooke the cup when he had supped and saide f Exod. 24.8 Heb. 9.20 This cup is the Newe Testament in my bloud g Exod. 13.9 this doe as often as yee shall drinke it in remembrance of me For as often as ye shal eat this bread and drinke this cup ye shewe the Lordes death till he come This promise is repeated by Saint Paul when he saith The cup of thankesgiuing wherewith we giue thankes is it not the Communion of the bloud of Christ The bread which we breake is it not the communion of the bodie of Christ h 1. Cor. 10.16.17 For wee that are manie are one bread and one bodie because wee all are partakers of one bread 78 Are then the bread and wine made the verie bodie and bloud of Christ No verily But as the water of baptisme is i Math. 26.29 Mar. 14.24 not turned into the bloud of Christ but is only a sign and pledge of those thinges that are sealed to vs in Baptisme So neither is the bread of the Lords Supper the verie bodie of k 1. Cor. 10.16 c. 11.26 c Christ Although according to the manner of Sacramentes and that i Gen. 17.10 c. Exod. 26.27.43.48 13 9. Act. 7.8 Exo. 24.8 Le. 16.10 17.11 Isa 6.6.7 Tit. 3.5 Act. 22.16 1. Pet. 3.21 1. Cor. 10.1 forme of speaking of them which is vsuall vnto the holy Ghost the bread is called the body of Christ 79 Why then doth Christ call breade his bodie and the cup his bloud or the new Testament in his bloud and Paul also calleth bread and wine the Communion of the bodie and bloude of Christ Christ not without great consideration speaketh so to wit not onely for to teach vs that as the bread and wine sustaine the life of the body so also his crucified body and bloudshed are indeed the meat drinke of our soul whereby it is a Iohn 6.51.55.56 nourished to eternall life but much more that by this visible signe and pledge he may assure vs that wee are as verily partakers of his bodie and bloud through the working of the holy ghost as wee doe b 1. Cor. 10.16.17 perceiue by the mouth of our bodie these holie signes in remembraunce of him and further also that his suffering and obedience is so certainely ours as though we our selues had suffered punishments for our sinnes and had satisfied God 80 What difference is there betweene the Supper of the Lord and the Popish Masse The Supper of the Lord testifieth to vs that we haue perfect forgiuenesse of all our sinnes for that only Sacrifice of Christ which himself once fully c Heb. 7.27 9 12.26.28 10.10.12.14 Iohn 19.30 Mat. 26.28 Luc. 22.19.20 wrought on the Crosse Then also that we by the holie Ghost are graffed into d 1. Cor. 6.17 10.16 12.13 Christ who now according to his humane nature is onely in heauen at the right hand of his e Heb. 1.3 8.1 c. Father and there will be f Ioan. 4.21.22.23 20.17 Luc. 24.52 Act. 7.55.56 Col. 3.1 Phil. 3.10 1. Thes 1.9.10 worshipped of vs. But in the Masse it is denied that the quicke and the dead haue remission of sins for the onely passion of Christ except also Christ bee daily offered for them by their Sacrificers Further also it is taught that Christ is bodilie vnder the formes of breade and wine and therefore is to bee a In canone Missae item de consecrat distin 2. worshipped in them And so the verie foundation of the Masse is nothing else than an vtter denyall of that onelie Sacrifice and passion of Christ Iesus and an accursed Idolatrie 81 Who are to come vnto the Table of the Lord They onely who are trulie sorrowfull that they haue offended GOD by their sinnes and yet trust that those sinnes are pardoned them for Christes sake and what other infirmities they haue that those are couered by his passion and death who also desire more and more to go forward in faith and integritie of life But hypocrites and they who doe not truely repent do eate and b 1. Cor. 10.21 11.28 c. drinke damnation to themselues 82 Are they also to be admitted to this supper who in confession and life declare them-selues to bee Infidels and vngodlie No. For by that meanes the couenaunt of GOD is profaned and the wrath of GOD is c 1. Cor. 11.20.34 Is 1.11 c. 66.3 Ier. 7.21 c. Ps 50.16 c. stirred vp against the whole assemblie Wherefore the Church by the
but now they are different and diuers in vs. For Iustification now is the imputatiō of Christs righteousnes whereby we are accounted righteous before God Sanctification is the working of a conformity with god in vs which conformitie is here vnperfect but shal be perfected in the life to come where holines righteousnes shal be againe one the same euen in vs. The sūme is In the person of the mediatour three things are to be considered which all the scripture ascribeth to Christ alone First that hee is God which many places of the scripture do confirme As Ioh. 1.2.3 The word was God All thinges were made by him Act. 20.28 God purchased the Church with his bloud Rom. 1.4 Who was declared mightilie to be the Sonne of God touching the spirit of Sanctification Rom. 10.11 Whosoeuer beleeueth in him shall not be ashamed 1. Iohn 5.7 There are three which bear record in heauen the father the word and the holie Ghost these three are one To these also are to bee added those places in which is attributed to Christ diuine worship inuocation hearing of our praiers workes proper to God alone In like manner those which attribute vnto Christ the name Iehoua Hierem. 23. Zach. 2. Math. 3. Likewise those in which those thinges which are spoken of Iehoua are applied to Christ as Isai 6.9 and Ioh. 12.40 c. Secondly that he is true man Hither belong those places which call Christ man the son of man as when Math. 1.1 he is called the sonne of Dauid the sonne of Abraham Luc. 1.31 The fruite of the wombe And when Romans 1.3 9.5 he is said to be made of the seede of Dauid according to the flesh As also to haue a bodie of flesh not to be an imaginarie but a true bodie 1. Iohn 4.2 Euerie spirite that confesseth that Iesus Christ is come in the flesh is of God Hither belong also those places which attribute vnto Christ things proper vnto man as to grow to eat to drink to be ignorant of some thing to rest to be wearie to be baptised to bee circumcised to lament reioice c. Thirdly that two natures in Christ make one person Hither are referred the places which by communicating of the properties of each nature attribute those to his diuine nature which are proper to his humane nature and so contrariwise As Ioh. 1.14 The word was made flesh Heb. 2.14 He was made partaker of flesh and bloud Act. 20.28 God purchased the Church with his bloud Ioh. 8.58 Before Abraham was I am Mat. 28.20 I am with you alway vntil the end of the world Heb. 12. Hee spake vnto vs by his sonne by whom he made the world 1. Ioh. 4.3 Iesus Christ is come in the fleshe Roman 9.5 Christ is God ouer all blessed for euer Amen 6 That there is but one Mediatour There can bee but one mediatour because there is but one natural Sonne of God THere is but one mediatour 1. Tim. 2.6 The reason is because the Sonne onely is mediatour and can performe the office of the mediatour And there is but one onely naturall Sonne of God 1 Obiect The Saintes also make intercession for vs. Therefore they also are mediatours Answ There is a difference betweene the intercession of Christ and of the Saintes who liue in the world and pray for others yea for their persecutours and for vnbeleeuers For the Saints depend vpon the merit of Christ Christ offered himselfe a suertie and a satisfier he sanctifieth himselfe for vs that is presenteth himself in our steed 2 Obiect Where are manie meanes there is not one mediatour But there are manie meanes of our saluation Therefore there is not one onely mediatour Answ The Maior proposition wee denie For it is one thing to be a meanes another thing to be the mediatour of our saluation OF THE COVENAVNT IT was said The couenant is that reconciliation which Christ the mediatour hath wrought between God and man that the mediatour is a person reconciling parties which are at variance Nowe this reconciliation in the scriptures is termed the Couenaunt and Testament which is the correlatiue that is hath a mutuall respect to the mediatour Wherefore the Doctrine which treateth of the Couenaunt is linked with the place concerning the mediatour because euerie mediatour is the mediatour of some Couenaunt and a reconciler of parties who are at enmitie The chiefe questions are 1 What a Couenaunt is 2 Whether it can be made without a mediatour 3 Whether there be but one and the same Couenaunt or more 4 In what the old and new Couenaunt agree and in what they differ 1 WHAT A COVENAVNT IS A Couenaunt in generall signifieth a mutuall promise or agreement betweene the parties who are ioined in that Couenaunt whereby is made a bond or obligation for the performance of certaine thinges on both parts solemne ceremonies and tokens beeing added thereto to testifie and confirme that promise and agreement For the making therefore declaring confirming of a Couenaunt serue mutual promises and outward signes and tokens of the Couenaunt A Testament is called the last will of a Testator whereby he at his death disposeth of his thinges what he woulde haue done concerning them this is ratified by the death of the Testator In speciall the Couenaunt betweene God and men is a mutual promise and agreement made by our Mediatour confirmed by othes and solemne tokens which we call Sacraments whereby God bindeth himselfe to remit their sins vnto them that beleeue and to giue them euerlasting life for by his son our Mediator men bind themselues to receiue this so great a benefite with faith and to yeeld true obedience vnto God which is to liue according to his will that so they may declare their thankefulnes vnto god The summe is This Couenaunt is gods bond to yeelde vs his grace and fauour and of the otherside our bond to receiue this grace by faith and to yeelde new obedience Why the reconciliation between God and vs is called a couenaunt Furthermore the name of Couenaunt and Testament shew the same thing to wit our reconcilement with God or the mutuall agreement betweene God and men This reconcilement is called a Couenaunt because as it hath been said both God vnto vs we vnto god haue promised certain things to be performed of both parts adding certaine signes and pledges of this our mutuall agreement Why also it is called a Testament It is called a Testament because this reconciliation was made by the death of the Testator Christ comming between that so it might be firme and ratified It could not haue bin a Testament except Christ the Testator had died For while the Testator liueth he retaineth a right to change detract or adde any thing This reason is alleadged in the epistle to the Hebrews cap. 9.16.17 The Testament saith the Apostle is confirmed when men are dead For it is yet of no force
as long as hee that made it is aliue Christ hath purchased our reconcilement with God for vs with his bloud and hath left it vnto vs euen as Parents at their decease deliuer their goodes vnto their children Obiection The Testament is ratified by the death of the Testator which is good who cannot die Therefore this reconcilement is not ratified or at least wise it may not be called a Testament Aunswere The Minor is to bee denied Because God is saide to haue redeemed the church with his bloud Therefore hee died but he died according to his humanitie Or which commeth to the same Christ is the Testator as hee is both God man but died according to his humanity only Wherefore this reconciliation or Couenaunt may be called a Testament Replie But Christ is the intercessor The same is called an intercession in respect of Christ who by intercession worketh it and a reconciliation in respect of vs who are reconciled and god the Testator Therefore the reconciliation is not of force Aunswere They differ in persons and offices The person of Christ differeth from the person of the father and the holy Ghost in office not in efficacie and power and in respect of him it is an intercession in respect of vs a reconciliation or receiuing into fauour 2 How a Couenaunt may be made betweene god and men THat Couenaunt could not be made without a Mediatour For without Satisfaction and the death of the Mediatour there could not be wrought a reconcilement or anie receiuing into fauour For wee were the enimies of God neither was there an entrance open for vs to god before he was pacified by the merit of our Mediatour Againe Without the Mediatour regenerating vs we should not haue beene able to stand to the conditions and so had the Couenaunt beene made of no force as it hath beene shewed more at large before in the place of the Mediatour in the second question 3 Whether there be but one Couenaunt THere is but one Couenaunt in substaunce and matter There is but one couenaunt in substance two in circumstances two in circumstaunces or administration There is but one in substaunce 1. Because there is but one god one Mediatour of those parties god and men one meane of reconcilement one faith one way of the saluation of all who are saued and haue been saued euen from the beginning of the world vnto the ende Hebr. 13.8 Iesus Christ yesterday and to day the same is also for euer Roman 9.5 Who is ouer all Col. 1.18 And he is the head of the bodie of the church Ephes 2.21 In whom all the building coupled together groweth vnto an holie temple in the Lord. Actes 4.12 Among men there is giuen none other name vnder heauen whereby we must be saued Mat. 11.27 No man knoweth the father but the sonne and he to whom the sonne will reueal him No man commeth to the father but by me Iohn 14.6 I am the way the truth and the life Luc. 10.24 Manie Kings and Prophets haue desired to see that which ye see Iohn 8.56 Abraham reioiced to see my day and he saw it and was glad All therefore as wel vnder the law as vnder the Gospel who were to be saued had respect to the onely mediatour Christ by whom alone they were reconciled to God and saued and therefore there is but one Couenaunt 2. Because the principall conditions whereby we are bound vnto God and God to vs and which are called the substaunce of the Couenaunt are both before and after Christ all the same For in both both in the olde and new Couenaunt or Testament God promiseth remission of sins to beleeuers and repentant sinners In both men are bound to beleeue and repent that is the grounde and foundation of doctrine in both is the same to wit the law and the promise of grace proposed in Christ Nowe the Couenaunt is also of two sortes or there are two Couenants as concerning the circumstances those conditions which are lesse principal which are the formes of administration seruing for the principal conditions that the faithfull may attaine vnto them by the helpe of these A rule here may be obserued The diuersitie of Couenaunts is knowen by the diuersitie of their conditions In all Couenaunts their conditions are euer to be considered which if they be the same then are the Couenaunts also the same if diuers then the Couenaunts also diuers if partly the same and partly diuers then the Couenaunts also are in part the same and in part diuers as in this Couenaunt 1 In what the old and new Couenaunt agree and in what they differ 1. The same autor of both couenaunts 2. The same parties in both reconciled 3. The same mediatour of both THe new Couenaunt agreeth with the old in respect of God in these 1. The same is the Author of both Couenaunts 2. The same parties are ioined in both Couenaunts to wit God and man 3. The same is the mediatour of both Moses in deede is called also the Mediatour of the old Testament but as a type For Christ was also in the old Testament the Mediatour but had adioined vnto him Moses as a type but nowe he is Mediatour without that typicall Mediatour For he is manifested in the flesh is no more couered with types 4 The promise of grace is in both the same to wit remission of sinnes the giuing of the holy Ghost or regeneration 4. The same promise of grace in both life or glorie euerlasting to bee giuen freely by and for Christ the Mediatour to those onely who beleeue For God promiseth grace and mercie to all who beleeue in the Mediatour Gen. 22. In thy seede shall all nations be blessed Gen. 3. Hee shall breake the serpents head Gen. 17. I will bee thy god and the god of thy seede This is the same with the promise which is made to the faithful of the new Couenaunt Hee that beleeueth in the Sonne hath euerlasting life Now here wee speake not in particular of the circumstances of grace but in generall of grace it selfe which was promised Both Couenaunts haue the same corporal promises also but that only in generall Now in respect of men the new agreeth with the old that in both men are bound to faith and new obedience Gen. 17. Walke before me and be thou vpright I will be thy god and the god of thy seede But the Lord cannot be our god except by a true faith we applie the merite of Christ vnto vs for which alone he will receiue vs into fauour and except wee bring forth the fruites of true repentance The new and old Couenaunt therefore agree as concerning the principal conditions of the Couenaunt both in respect of god and in respect of man But they differ in respect of god in these 1. How the old and new Couenaunt differ in respect of God In the promises of corporall benefites For these
the 18. 19 20. questions of the Catechisme such a definitiō of the Gospel is framed The gospel is the doctrin cōcerning Christ deliuering teaching that he is made of god vnto all those who are ingraffed into him by a true faith and do imbrace his benefites wisedome righteousnes sanctification redemption which doctrine was reuealed of god first in Paradise by his son afterwards propagated by the Prophets shadowed by the sacrifices and ceremonies of the law and lastly fulfilled and accomplished by Christ Both which definitions all the summes which are in scripture deliuered of the Gospel doe confirme as Ioh. 6.40 This is the will of him that sent me that euerie man that seeth the sonne and beleeueth in him should haue euerlasting life And I will raise him vp at the last day Act. 13.38 Through his name was repentaunce and remission of sinnes to be preached to all nations Luc. 24 47. He commandeth his disciples to preach faith repentance Ioh. 1.17 The law was giuen by Moses but grace came by Christ By these and the like testimonies of the scriptures it is manifest that both the law and the gospel preacheth repentance and that the instrument whereby god doth worke in vs repentaunce or true conuersion is properly the gospel But this order in proceeding must bee obserued First the law is to be proposed that thence wee may know our miserie Then What order is to be obserued in teaching the law and the Gospel that wee may not dispaire after our miserie is knowen vnto vs the Gospel is to bee taught which both giueth vs a certaine hope of returning into Gods promised fauour by Christ our Mediatour and sheweth vnto vs the maner how we are to repent Thirdly that after we attaine vnto our deliuerie we bee not careles and wanton Againe the lawe is to bee taught that it may bee the leuil squire and rule of our life and actions 2 Whether the gospel hath beene alwaies knowen THe gospel that is the doctrine concerning the promise of grace through Christ our Mediatour is not newe but hath alwaies beene extant in the Church The Gospel published in Paradise For presently after mans fall it was manifested in Paradise but consummated and absolued by Christ both in the fulfilling or ful performance as also in a more cleare declaration of those things which had before time beene promised in the olde Testament This is confirmed by the records of the Apostles as of Peter Act. 10.43 To him also giue all the Prophets witnes that through his name all that beleeue in him shall receiue remission of sinnes 1. Pet. 1.10 Of the which saluation the Prophets haue inquired and searched Likewise of Paul Rom. 1.2 Which gospel he had promised afore by his Prophets in the holie scriptures Of Christ himselfe also saying Ioh. 5.46 Had yee beleeued Moses ye woulde haue beleeued me for he wrote of me The same is manifest by all the promises and prophecies which speake of the Messias This is therefore diligently to bee marked because God will haue vs know that there was is from the beginning of the world vnto the end one onely way of saluation Ioh. 1. In him was life and the life was the light of men Ioh. 10.28 I giue vnto them eternal life Ioh. 8.56 Abraham saw my day and was glad Gen. 12.3 In thy seede shal all Nations bee blessed Iohn 10.7 I am the doore Iohn 14.6 I am the way the truth and the life No man commeth to the father but by mee Ephes 1.22 God hath appointed him ouer al thinges to bee the head to the Church Hebrewes 13.8 Christ is yesterdaie and to daie Iohn 5.46 Moses writ of me Now Moses writ of Christ Why Moses is saide to write of Christ First Because he recounteth the promises concerning the Messias Gen. 12.3 In thy seede shall al nations be blessed Deutronom 18.11 God shall raise you vp a Prophet Numb 24.17 A starre shall rise out of Iacob Secondly he restraineth the promise concerning the Messias vnto certaine persons of whom hee was to bee borne By which afterwardes the promise of the Messias was more and more renewed and reuealed Thirdly The whole Leuitical Priesthood and ceremoniall worship had a respect and were referred vnto Christ as the Sacrifices the immolations the altars the temple Yea the kingdome also and the kings were a type of the kingdome of Christ Wherefore Moses writ many things of Christ 1 Obiection But Paul saith that the Gospel was promised by the Prophets and Peter saith that the Prophets did foreshew the grace which should come vnto vs wherefore the Gospell hath not beene alwaies Aunswere The Antecedent of this reason is to bee distinguished The Gospel was promised and the grace and fauour to come was foreshewed it is true First as concerning the fulfilling of those thinges which in the olde testament were promised to come Secondly In respect of the more manifest knowledge of the promise of grace Thirdly In respect of a more large pouring out of the giftes of the holie Ghost Wherefore the whole reason wee accept of as true if by the Gospell they vnderstand the doctrine of Christ alreadie exhibited raised from the dead sitting at the right hand of his Father and giuing aboundantly giftes vnto men But wee denie it as the worde Gospell is taken for the very promise it selfe of grace remission of sinnes regeneration glorification freely to be bestowed for the Mediatours desert and merit For this grace was also promised truely proffered in the old testament to all beleeuers for Christs sake but who was hereafter to come to be exhibited as the same grace is yeelded vnto vs for the same Christ but who is alreadie come and exhibited Iohn 8.56 Abraham sawe my day and was glad Act. 10.43 To him giue all the Prophetes witnesse Rom. 10.4 Christ is the end of the Law Obiection 2. Paul Ephes 3.5 saith That in other ages the gospell was not opened vnto the Sonnes of men Aunswere This reason is a fallacy of diuision as the Logicians call it in dismembring or diuiding those thinges which are to bee ioined or otherwise it is a fallacie in affirming that simply to bee saide so which was so said but in some respect For the Apostle in the same place presently addeth as it is nowe For now that is the Messias beeing manifested the gospell is much more clearely discouered and deriued and spread to many more than it was in the old Testament It was therefore knowen vnto them who liued of olde though not in so simple sort as vnto vs. 3 Obiection The Lawe was giuen by Moses grace and truth came by Christ Iohn 1.17 Therefore the gospell was not from the beginning Aunswere Grace and truth did appeare by Christ exhibited and manifested to witte in respect of the fulfilling and full and plentifull perfourmance of those thinges which were promised in the old Testament But hereof it followeth not
appointeth nor will nor speaketh thinges repugnaunt and contradictorie 2. Corinth 1.19 The Sonne of GOD Iesus CHRIST who was preached among you by vs was not Yea and Naie but in him it was Yea. Thirdly that hee faineth nothing nor deceiueth anie man but this is in trueth and indeede his will which hee openeth vnto vs. Roman 3.4 Let GOD be true and euerie man a liar Fourthly that hee neuer changeth his minde Psalm 89.34 My couenant will I not break nor alter the thing that is gone out of my lips Fiftly that it certainly commeth to passe whatsoeuer god auoucheth shal come to passe which experience also witnesseth many sayings of holy Scripture as Matth. 24. Heauen and earth shall passe but my word shall not passe Sixtly that he is the louer autor and preseruer of the truth in the reasonable creatures and an enimie to all lies dissembling and hypocrisie Therefore Iohn 14.15 and 16. The holy Ghost is called the spirite of trueth who shoulde teach vs all trueth Prouerb 12.12 The lying lippes are an abomination vnto the Lord but they that deale truelie are his delight Mat. 24.51 He wil giue him his portion with hypocrits Seeing then the trueth of God is to bee considered out of his woorde and woorkes albeit men by nature confesse that GOD is true yet are they ignoraunt wherein his trueth consisteth For it is saide Iohn 17. Thy woorde is trueth and Psalm 89.5 Thy trueth in the congregation of the SAINTES Neither doth the conscience or the priuie knowledge of anie mans sinnes suffer him who knoweth not CHRIST the Mediatour to put any confidence in Gods promises For as 2. Corinth 1. it is said Al the promises of God in him are Yea and in him Amen vnto the glorie of God God dissēbleth not when hee saieth hee will doe that which yet he doth not But if sometimes god foretold that hee would doe those things which he neuer decreed to doe he did not therein dissemble For what hee threatned that hee meant with this condition should so come to passe except the conuersion of men and praiers came betweene and what he promised hee meant with this condition if they repented either persisted in godlinesse or needed not affliction and chastisement Wherefore he would indeede haue punished the Niniuits if they had persisted in their sinnes And Christ Luke 24. was indeed departing except his disciples had desired him to stay in the Inne at Emaus How God is saide to deceiue a deceiued Prophet As for that which God saith Ezech 14 9. And if a Prophet be deceiued and hath spoken a thing that he hath deceiued him he signifieth not thereby that hee deceiueth by instilling lies into false Prophets but that they are by him in iust iudgement deliuered and giuen to bee seduced by the Diuell as 1. Kings 22. GOD is saide to haue giuen a lieng spirite in the mouthes of all the prophetes of Achab. Replie But yet GOD would that the false Prophetes should tel a false tale Aunswere Hee would but in diuerse respects and to a diuerse end God foretolde victorie to Achab by an ironie and that a sharpe and bitter one thereby to recall him from making his expedition to warre and to punishe him for not obeying by deliuering him to bee seduced by the Diuell The false Prophets foretolde victorie to flatter him the Diuel to destroy him and to die Why chastitie is one of Gods properties There is made also mention of Chastitie in the former description of God because amongst his especiall and most notable differences whereby he may be discerned from Diuels he wil haue truth to be and chastitie For as God will bee acknowledged to bee true and will haue trueth loued of vs that it maie certainelie appeare that he is and what hee is that men may think and speake the truth of him and through his knowledge be partakers of euerlasting life so the Diuell attēpteth to fil the worlde with lies that he may both darken the glorie of God and by forging lies of God destroy mankinde Whereupon the holy Ghost is called the spirite of trueth But the Diuell a liar and murtherer from the beginning the father of lies Ioh. 8. And as God both by reason of the exceeding puritie of his nature as also because hee will haue the spousal loue and coniunction of mariage to be the image of the vnspeakeable loue and spirituall coniunction betweene him and the Church as wee may see Ephes 5. Ezech. 16. Osee 2. and therefore will haue it accounted sacred and holy amongest men As God then in these respectes is the louer and author of chastity and dooth most seuerely detest and punish al vncleannes both internal externall which is repugnaunt to this order as the examples of the Sodomites of the tribe of Beniamin and others of all other ages and nations testifie So the Diuell both for his impurity as also because whatsoeuer God woulde haue helde most holie and venerable that for the hatred hee beareth to God hee studieth most to depraue and most foulie to defourme endeuoureth with obscenitie and filthinesse horriblie to pollute al mankinde and to withdrawe them from GOD. Therefore it is said 1. Thess 4.3 This is the wil of god euen your sanctification and that yee should abstein from fornication that euery one of you should know how to possesse his vessell in holinesse and honour The mercie or fauourable and inclinable will of GOD to preserue his creatures and especiallie mankinde The mercie of God in preseruing his creatures the Scripture proposeth vnto vs opened by these degrees First that hee taketh delight in the saluation of all but in the destruction of none Ezech. 33.11 As I liue saith the Lord god I desire not the death of the wicked but that the wicked turne from his way and liue Secondlie that he differreth mitigateth and taketh away punishmentes inuiting all men by his long suffering to repentaunce if not one waie yet by the testimonie of their conscience Heereof Exod. 34. and often elsewhere hee is saide to bee slowe to anger Thirdly that hee debaseth himselfe to relieue our infirmitie both by inwarde and outwarde supplies as by his spirit worde oathes Sacramentes and miracles Fourthly that he embraceth with singular loue his chosen so that he saueth and deliuereth them for euer from sinne and all euils and comforteth them also in afflictions Reuelat. 7. and 21. God shall wipe awaie all teares from their eies Isaie 49.15 Though a woman shoulde forgette her Childe yet will I not forgette thee Fiftlie that hee chose rather to bring to passe this our deliuery euen by the incarnation and death of his onelie begotten Sonne than that all mankinde shoulde perish Iohn 3. So god loued the woorlde that he gaue his onelie begotten Sonne Sixtlie that hee promiseth and perfourmeth all these thinges of his owne free goodnesse Exod. 34.19 I will shewe mercie to whome I will shewe mercie
nor spirite but that good Angels are cogitations and motions raised by GOD in men or happie euents proceeding from GOD and bad Angels euil and wandring affections or lustes or purposes and deuises which come of the corruption of nature For except they were liuing substaunces and forcible in working they woulde not assume carrie and mooue bodies and visible shapes Moreouer the Scripture attributeth manie thinges to them euery where which agree not but to natures subsisting by themselues liuing and vnderstanding For the good Angels were those ministers by whom the lawe was deliuered in mount Sina Actes 7. Galat. 3. They shall come with Christ when he shal iudge the quicke and the dead Mat 25. They knowe not the daie of iudgement Mat. 24. They alwaies beholde the face of the father which is in heauen Math. 18.10 They reioice for the saluation of men Luke 2. and 15.1 Pet. 1. The elect shall be like vnto them Math. 22. Christ is made more excellent than the Angels Hebrewes 1. They defend the elect Psalm 34. But the euil Angels did not abide in the truth Iohn 8.44 They appeare amongest the children of god Iob. 1.6 They inuade and possesse the bodies of men and beastes Math. 8. They shall be punished with euerlasting torments Math. 25. Angels are also finite that is of a limited essence or nature 2 Angels finite both in nature and in properties and endewed with a certaine measure of strength and wisedome For although spirites are not circumscribed in a certaine compasse of place as bodies yet their substaunce is neither infinitelie extended neither in more places than one at the same time neither is able in wisedome or power or other properties to match and equall the immensnes of the Creator For they are saide to goe from one place to another and to be absent from one place when they are in another as Luk. 1. Act. 10. 12. Dan. 10. They were created by god of nothing 3 They were created in the verie beginning of the world Psal 148. Praise ye him al ye his Angels praise him al his armie For hee commaunded and they were created Col. 1.16 By him were all thinges created which are in heauen and which are in earth thinges visible and inuisible whether they bee thrones or dominions or principalities or powers c. Wherefore albeit in Moses there is no mention made Moses made mention of the Angels in general though not in particular in the storie of the creation seuerallie of Angels as who applying himself to the common capacitie of men especially recounteth the visible workes of god yet whenas he saith that heauen earth and al the host of them was created he implieth also Angels which both are these verie heauenly hosts and ministers of god and are often mentioned among them by Moses himselfe And whereas they are called Iob. 1. 38. The children of god it is not to be vnderstood of any coeternity and propagation of their substance out of god but of their creation and conformitie with god and of the mutuall loue betweene god and them as in like sort also may bee saide of men They were created al good and holy that is in their creation 4 They were created in holynes they were enriched with strength wisedome libertie of wil holines and righteousnes whereby they might be conformed and like to god as it is saide He sawe all that hee had made and lo it was verie good And of the good Angels it is said Psal 103.20 Ye his Angels that excell in strength that do his commaundement in obeying the voice of his word Mat. 18.10 Their Angels alwaies beholde the face of my father which is in heauen Mat. 22. The elect shall be in the resurrection as the Angels of god in heauen Luc. 9. they are called holie Likewise Isai 9. Seraphin that is flaming or shining namely with puritie and diuine wisedome and with the loue of god But of the bad Angels it is saide Iohn 8. Hee abode not in the truth And in the epistle of Iuda The Angels which kept not their first estate but left their owne habitation 5 And confirmed therein Now as these former to bee spirites finite created by God of nothing and created good and holie are in the Scripture deliuered as common both to good and bad Angels So also the Scripture deliuereth those things whereby a huge and exceeding difference appeareth betweene them For the good Angels by the especiall grace of their Creator were so confirmed and established in that sanctitie and blessednes wherein they were created that albeit they serue their Creator with an exceeding and most free wil yet can they neuer reuolt from him or fall from that state of righteousnesse and felicitie wherein they stand Wherefore 1. Tim. 5. They are called elect Angels Mat. 18. They are saide alwaies to beholde the face of the father Of those who are elected to euerlasting life it is said Math. 22. That they shal be like the Angels And this perseueraunce in their state they haue not by the peculiar excellencie and vertue of their nature as it is saide Iob. 4.18 He found no stedfastnes in his seruaunts and laid follie vpon his Angels But of the meere and free bountifulnes of God towards them by the sonne of God keeping and guiding them that they may be ioined to him as to their head and remaine together with elect men the euerlasting Church and Temple of God magnifiyng and praising God for euer Colos 1. All thinges consist in him Likewise Ephes 1. It hath pleased the father to gather together in one all thinges both which are in heauen and which are in earth in Christ 6 To worship and magnifie God The good Angels were both created and confirmed 1 Euerlastingly to knowe and magnifie God for his goodnesse and bountie towards them and mankind Psal 103. Praise the Lord al ye his hosts Isa 6.5 They crie Holie holie holie the Lord of hosts the whole earth is ful of his glory And Luc. 2. They laud praise God for the manifestation of the Messias 7 To be the ministers of God for the sauing of his chosen 2 To be the ministers of god for the accomplishing and maintaining of the safetie and saluation of the chosen when as God by them declareth his wil deliuereth the godly out of daungers defendeth them against the Diuels and wicked men Or also to punish the wicked who oppugne the Church Psalme 34.7 The Angel of the Lord pitcheth rounde about them that feare him and deliuereth them Psalm 91.11 He shall giue his Angels charge ouer thee to keepe thee in all thy waies They serue also for the wicked Nowe although the wicked also and reprobate are defended by the Angels and receiue other benefites not seldome at the handes of God as Iohn 5. When after the waters of Bethesda had been troubled by an Angel whosoeuer then first stepped in was made whole
of his disease Yet these benefites stretch no further than the commodities of this life and as other thinges which befall vnto the wicked in this life whether good or bad are turned to their destructiō but serue for the defence deliuery of the chosen for whose sakes God oftentimes like as he punisheth the wicked so also enricheth them with his benefits They are the ministers of the Elect by Christ The ministerie then and gard of Angels properly belongeth to the Saintes and chosen vnto whom that beeing lost by sinne is restored by the merite and benefite of Christ For hee is the heade of the Church which consisteth of Angels and men restoring that good will and coniunction which is betweene the members of the same bodie betweene men and Angels and vsing at his good pleasure the ministerie of Angels to safegard and defend his Eph. 1. That hee might gather together in one all thinges which are in heauen and in earth in Christ Psalme 97. and Hebrewes 1. Let all the Angels of god worship him Math. 13. Hee shall send his Angels Heb. 12.22 Ye are come vnto the mount Syon and to the Citie of the liuing god the celestiall Ierusalem and to the companie of innumerable Angels And Gen. 28.12 Iacob sawe a ladder which reached from earth to heauen on which the Lorde stoode and the Angels went vp and downe by it which signified Christ God man the Mediator Iohn 1.51 Ye shall see heauen open and the Angels of god ascending and descending vpon the sonne of man Now god doth manie things by Angels and sometimes by many together which he coulde as wel doe either without them Why God vseth the ministry of Angels beeing able to bring what hee will to passe whithout them or by anie one of them Partlie in fauour and regard of our infirmitie which vnlesse it see it selfe inuironed with many succours defences and instrumentes of his diuine power and bountifulnes falleth presently to doubting of the prouidence safegard and presence of god as it is manifest by the example of Elisaeus seruant 2. Kings 6. and by those consolations and incouragementes which promise vnto the Church the aid of Angels Partly to shewe his power also ouer his Angels who vseth their labour and ministerie as his pleasure Hereof 2. Thes 1. The Angels are called the powers of the lord Iesus when he shal shew himselfe frō heauen that is by whō he exerciseth his power Likewise Ep. 1. Colos 1. They are called principalities might powers dominions created by the sonne of God subiect vnto him being exalted at the right hand of God Because by them he sheweth and exerciseth his principalitie or rule might power and dominion Likewise Psalm 103. 148.1 King 22. Apoc. 19. The host of the Lord and the host of heauen Because both the number of them is huge and great and God ruleth ouer all of them as a Captain ouer his souldiours and doth by them whatsoeuer he will Hereof also are they called Cherubins that is flying or winged because they performe and execute with all readines and celeritie the hostes and commaundementes of god and doe each their owne partes and dueties Wherevpon wee pray Let thy will be done in earth as it is in heauen They are also called gods Psal 8. Heb. 2. Because the nature and Maiestie of god shineth in their strength vertues functions and maruelous woorkes Which is also signified both by the name of Gabriel that is the strength of god by the name of Raphael that is the medicine of god For the same cause also the name of Michael that is who is like god Dan. 10. 12. in the Epistle of Iude and in the Reuelation cap. 12. Is giuen to the son of God and an Angel who is called the Archangel either because the sonne of god is head of the Angels or because god doth according to that measure which seemeth best to him distribute his giftes to the Angels and shewe forth his powerfull operation by them Of euil spirits or Angels THEY which now are euill spirites or Angels although they also were at their creation good and adorned by God with the same holinesse and righteousnes and blessednesse wherewith the rest were yet notwithstanding by their own will that free therefore by their owne fault they auerted themselues from GOD and reuoulted from his loue and from obedience due vnto him so that they left the habitation of God and no longer continued their conformitie with God but euer burne with a horrible hatred of GOD and men and that they maie despite GOD force men to sinne and by force and sleightes attempt to cast all downe head-long into destruction 2. Pet. 2.4 God spared not the Angels that had sinned but cast them downe into hell and deliuered them into chaines of darkenesse to bee kept vnto damnation And Iude. The Angels which kept not their first estate but left their owne habitation hee hath reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great daie Ioh 8.44 Yee are of your father the Diuel and the lustes of your father yee will doe He was a murtherer from the beginning and abode not in the trueth When he speaketh a lie then speaketh hee of his owne for hee is a lyar and the father thereof 1. Iohn 3.8 Hee that committeth sinne is of the Diuell for the Diuell sinneth from the beginning Iohn 13. Satan entered into Iudas Actes 5. Satan filled Ananias heart that hee shoulde lie vnto the holie Ghost and keepe awaie part of the price of the possession Ephes 2. According to the course of this woorlde and after the Prince that ruleth in the aire the spirite that nowe woorketh in the children of disobedience 2. Thessal 2. it is saide of Antichrist Whose comming is by the woorcking of Satan with all power and signes and lying woonders and in all deceiueablenesse of vnrighteousnesse among them that perishe because they receiued not the loue of the trueth that they might bee saued And therefore hee is called the wicked 1. Iohn 3.12 Caine which was of the wicked Ephes 6.16 That yee maie quench al the fierie dartes of the wicked And euerie where in the Scripture hee is called Satanas that is the aduersarie of god and men 1. Chronic 21.1 And Satan stoode vp against Israel and prouoked Dauid to nomber Israel And he is in like maner called Diabolus Diuel because hee depraueth the woorde of God and is a slanderer of men as in Paradise Iob. 1. 2. And the Dragon or old Serpent Reuel 12. 20. because speaking by a Serpent in Paradise he seduced mankind through his subtilty neither ceaseth he to seduce them stil Gen. 3.2 Cor. 11. Apoc. 12. The great Dragon that olde Serpent called the diuell and satan was cast out which deceiueth all the world Again The accuser of our brethren which accused them before our GOD day and night And Cap. 9. he
effectually those actions which are sinnes hee doth indeed detest them as they are sinnes and when he commaundeth obedience he doth in earnest exact it of al. But this wil of signification or commaundement of God doth not testifie or declare what he wil woorke in all but what agreeth with his mind what he alloweth what he requireth what euery one oweth vnto him God therefore dissembleth not neither is contrary to himselfe because he doth not in al places nor at al times manifest his will vnto his creatures and his will of punishing is not disagreeing from his Law The fourth Sophisme of Contingency and liberty or freenesse Gods gouernment doeth not take away but establish the liberty of the creatures will THat which is doone by the vnchangeable decree of god is not done contingentlie and freely But al thinges are doone by the vnchaungeable decree or counsel or prouidence of god Therefore nothing is done contingently and freely Aunswere The Maior is either particular and so concludeth nothing or beeing generally vnderstoode is most false For an effect which is the some in subiect and matter is chaungeable and vnchaungeable necessary and contingent in respect not of the same cause but of diuerse of which togither it is produced doth depend and whereof some are chaungeable some vnchaungeable In respect therefore of second and neerest causes some effects are necessarie and certaine which are produced out of causes alwaies woorking after one sort some are changeable which haue a changeable cause that is such as is not alwaies woorking after one sort and producing the same effects In respect of the first cause namely the decree of god which is vnchangeable all effects are vnchangeable and most certaine euen those which in respect of second causes are most vncertaine As that the bones of Christ should not be broken it was a thing contingent in respect both of the bones which in their own nature might as well haue beene broken as not broken as also of the souldiers who as concerning the nature of their will might haue chosen to doe either but in respect of the decree of god it was necessary for by his decree were the wils of the souldiours so ruled that they could not then neither would choose the contrary Wherfore the vnchangeablenes of the decree of God which is a necessity by supposition or conditional dooth not take away either the contingency of euentes or the libertie and freenesse of a created will but rather maintaineth and confirmeth it For GOD accomplisheth his decrees by reasonable creatures according to the condition of their nature when as by obiectes represented and shewed to their vnderstanding hee enclineth and bendeth their will that it shoulde with free and inwarde motion choose or refuse that which seemed good from euerlasting to GOD and was decreed of him For if when God worketh well by euill creatures there is not taken away in them through the decree or prouidence of God and his good woorking that which is accidentall to them that is corruption how much lesse shall that bee taken away which is essentiall vnto them euen to woorke freely So the blessed Angels are chaungeably good as concerning their nature but they are vnchaungeably and necessarily onely good according to Gods decree and directing of them and yet freely so that howe much the more effectually they are mooued by the spirite of God so much the more freely and with greater alacritie and propension they will and doe onelie that which is good Iudas the Iewes Herode Pilate the souldiours deliuered and crucified Christ freely with great willingnes pleasure yet they did whatsoeuer the hande counsel of god had determined before to be doone Acts. 4 28. 2. Ob. That which is done by the vnchangeable decree of god is not don cōtingently but necessarily Al things are don by the vnchangeable decree of god nothing therefore is doone contingently neither by fortune or chance but al necessarily which is the Stoicks doctrin of fate or destiny Here before we answere to this obiectiō we must know the significatiō of the words the difference between the opinion of the Stoicks and Christians NECESSARY is that which cannot be otherwise than it is CONTINGENT is that The difference between necessarie and contingent thinges which is indeede or is done but might notwithstanding not haue bin or haue bin done otherwise Necessity therefore and contingency is the order which is between the cause and the effect vnchaungeable or changeable And because the effectes followe of their causes vnchaungeably either in respect of the nature it selfe of the causes or in respect of som external cause which designeth and appointeth another cause to a certaine effect and because also the effects themselues cannot be more vnchāgeable than are their causes therefore there is said to be a double necessity The difference betweene absolute necessitie and necessitie of consequence or supposition One absolute or simple which is of them whose opposites or contraries are simply vnpossible in respect of the nature of the cause or subiect whereof it is affirmed As are the essential personal properties of god to wit god is god liueth god is iust wise c. God is the eternal father son holy ghost The other is necessity of consequence or by supposition which is the immutability and vnchangeablenes of those effects which follow of causes which causes being supposed or put the effect must necessarily follow but the causes notwithstanding themselues might either not haue beene or might haue been changed So are those things necessary which god hath decreed that they shuld be don in respect of the vnchangeablenes of his decree which decree yet god most freely made that is he might from euerlasting either not haue decreed it at al or haue decreed it otherwise according to those words Mat. 26.53 Thinkest thou that I cānot now pray to my father he wil giue me mo thā twelue legions of Angels How then should the scriptures be fulfilled Likewse those things are said to be necessary which are done indeed by such second causes as are so made of god that by their owne nature they cannot doe otherwise than they doe but yet they maie bee by God himselfe either taken away or hindered or altered and chaunged As the Sunne and the shadow going forward in consequence or order of nature with the Sunne and yet consisting and standing still in that battaile of Iosua and returning backwards in the dayes of Ezechias the fire burning bodies within the reach thereof which are capeable of burning yet not burning the three children in the fornace of Babylō or those things which are indeed in their owne nature apt to produce a contrary or diuerse thing or to forbeare producing of their effect and yet notwithstanding cannot do otherwise because they are so moued by god or by other causes which although they be not changed yet might haue bin changed or when they
and of saluation and euerlasting life 4 At length also assuming taking vnto him humane nature to teach as by his voice the will of god concerning vs and towards vs and to confirm this doctrine by Miracles 5 Not only to giue oracles and prophecies to open the will of god by prophets and to teach expound it himselfe present in humane nature but also to ordaine institute the ministery of the woord and sacraments that is to call and send Prophets Apostles and other ministers of the Church and to furnish them with giftes necessarie to this ministerie Iohn 20.21 As the Father hath sent mee so send I you Ephes 4.11 He Christ hath giuen some Apostles and some Prophetes some Doctours Luk. 21.15 I will giue you a mouth and wisedome where-against all your aduersaries shall not be able to speake nor resist So 1. Pet. 1.10 The spirit of Christ is saied to haue spoken by the prophetes 6. To giue the holy Ghost Mat. 3.11 Hee will baptise you with the holy Ghost and with fire 7. To be through his owne and others ministerie effectuall in the hartes of the hearers that is by his spirit to lighten our mindes that wee may vnderstand those thinges which hee teacheth vs of God and his will either by his own voice or by the voice of others Luk. 24 45. Then opened hee their vnderstanding that they might vnderstand the scriptures 8. To effectuate also that which by the efficacie of his spirit he speaketh in our heartes that is to moue our will that wee may yeeld our assent and obedience to those thinges which by his teaching wee learne and knowe Eph. 5.25 Christ gaue himselfe for the Church that he might sanctifie it and clense it by the washing of water through the worde And these thinges Christ did doth performe euen from the beginning of the church to the end of the world and that by his own authority and power and for this very cause is hee called the Word Mat. 11.27 No man knoweth the Father but the Sonne and he to whom the sonne wil reueile him Ioh. 5 21. As the Father so the Sonne quickneth whom he will By these things which haue beene now spoken is also vnderstood what difference there is betweene Christ other Prophets both of the old and newe testament why he is the chiefe prophet doctor The difference eminency consisteth in his nature office 1 Christ is the verie sonne of God god and lord of all doth immediatly vtter the woord of the Father is the embassador and mediator sent of the father Other prophets are only men his seruants called sent by him 2 Christ is autor reueiler of the doctrine therefore the Prince of all Prophets Others are s gnifiers of that which they haue receiued from Christ For whatsoeuer knoweledge and Propheticall spirite is in them all that they haue from Christ reueiling and giuing it to them Therefore is the spirit of christ said to haue spoken in the prophets Neither hath he opened only to the prophets the doctrine which he teacheth but also to all the godly Ioh. 1.16 Of his fulnes haue we all receiued that is al the Elect euen froÌ„ the beginning of the world vnto the end Ioh. 1.18 No man hath seen god at any time the only begotten sonne which is in the bosome of the father he hath declared him 3 His Prophetical wisedome is infinit and perfect therefore in al gifts he excelleth others 4 This Prophet christ appointeth the ministery sendeth ordaineth Prophets and Apostles he giueth the holie Ghost gifts necessarie for the prophets Apostles al ministers of the word to the perfourming of their duty Ioh. 16.14 He shall receiue of mine shall shew it vnto you He will lead you into al trueth 5 Christ himselfe is not onlie autor of the doctrine erectour maintainer of the external Ministery but also by his own other Prophets voice outward ministerie he preacheth effectuallie to men inwardlie through the vertue and working of the holy ghost Others are onely the instrumentes of Christ and that arbitrarie and at his disposition and direction 6 The Doctrine of christ which beeing made man hee vttered by his owne and his Apostles mouthes is much more cleare ful than the doctrine of Moses the Prophets of the old Testament Christ therefore hath authoritie of himselfe others from him if Christ speake wee must beleeue him for himselfe others because Christ speaketh in them These things are expresly prooued by these places of holy writ Hebr. 1.1 At sundrie times and in diuerse manners god spake in the old time to our Fathers by the Prophets Jn these last daies he hath spoken vnto vs by his Sonne And cap. 3.3 This man is counted woorthie of more glorie than Moses in as much as hee which hath builded the house hath more honour than the house Ioh. 16.14 The spirit of truth which I will send you shall receiue of mine and shal shew it vnto you Mat. 17.5 This is my beloued sonne in whom I am well pleased Heare him Luc. 10.16 Hee that heareth you heareth mee and hee that despiseth you despiseth mee and him that sent mee 3 WHAT CHRISTS PRIESTHOOD IS A priest in general A Priest in generall is a person ordeined by god to offer for himselfe and others oblations sacrifices to pray for others and to instruct Vnder praier is comprehended blessing which is to wish them good from God A typical priest There is one Priest which is signifieng or typical another signified The typicall Priest was a person appointed by God 1. to offer typical Sacrifices 2. to make intercession for himselfe and others 3. to declare to the people the doctrine of the Law and the promise of the Messias and true Sacrifice which was to come Such were al the Priestes of the old Testament For these three properties which we haue reckned were common to the High-Priest with other inferiour Priestes The High priest But some thinges the High-Priest had proper peculiar to himselfe 1. That he alone entered into the Tabernacle called the Holiest of al or Sanctuarie that but once euerie â—eare not without blood which he offered for himselfe and the people burning incense there and making intercession for the people 2. That his rayment was more gorgious 3. That he was set ouer the rest 4. That he onlie was consulted of questions or matters doubtful waightie and obscure whether appertaining to religion or to the common-wealth and did returne the aunsweres of God for the Princes and the people 5. and therefore did gouerne and order some counsels and offices of the state and kingdom did see that al things were lawfully administred The inferiours were all the other priests of the old Testament whose office it was to sacrifice to praie to teach the doctrine of the Lawe and the promise of the Messias to come
might power and at length to thrust them downe beeing falselie ouercome and conquered into eternall torments We are in this place to obserue the difference of the Prophetical Priestlie and roiall office both of them who were in the olde Testament and of Christ and of our selues In the olde Testament they were types or typicall Prophetes Priestes and Kings Christ is indeede the true Prophet King and Priest which they prefigured we are Prophetes Kinges and Priestes by participation as hauing Christs dignities communicated with vs. Now then let vs see what is our propheticall Priestly and roial office OF THE COMMVNION OF THE FAITHFVL OR CHRISTIANS WITH CHRIST IN the 32. Question wee are instructed concerning the inunction or annointing of the faithfull namely when they are called Christians or annointed and what is the dutie of Christians and what their comfort whereof this name doth aduertise thē Heere then is discoursed the common place concerning the communion of Christ the head with the faithfull his members and of the functions of these his members Hereof fowre things come to be considered 1 What is the annointing of Christians or whence beleeuers haue the name of Christians or Annointed 2 What is the Propheticall function of Christians 3 What their Priesthood 4 What their kingdome 1 WHAT IS THE ANNOINTING OF CHRISTIANS LVKE Act. 11.26 testifieth that the name of Christians first began to bee vsed in Antioche in the Apostles time whenas before time they had bin termed by the names of breethren Disciples Who is called a christian The name Christian is deriued from Christ in general he is called a Christian who is a Disciple of Christ followeth his doctrine or life who being inserted into Christ hath communion and fellowshippe with him whether he be such indeed or onelie carrieth a face or shewe before him of beeing such For there are two sortes of Christians some seeming or counterfeit Seeming false harted christiās and outward but not true that is hypocrits others seeming and true For not euery seeming christian that is who is in outward conuersation a Christian is an hypocrit though euery hypocrit is a seeming Christian They are called seeming but not true Christians who beeing baptized professe in woord life or outward conuersation the Doctrin and faith of christ and are in the company of those which are called but are not partakers of Christes benefites beeing destitute of true faith and conuersion Therefore they are not the true liuely members of the Church Mat. 20.16 Many are called but few chosen Seeming true harted christiās They are both seeming and true christians who being receiued by baptisme into the Church acknoweledge and professe Christs doctrine and being engraffed into Christ by a true faith are made partakers of all his benefites and beeing regenerated by the holie ghost led a life woorthie of true Christians Furthermore of hypocrites we are not here to speake but of those who are both without and within that is are truelie Christians and annointed of Christ by the holie ghost The annointing of these therefore The anointing of christians 1 Is an ordaining of them to an office 2 A bestowing of giftes on them whereof they take the appellation of Christians and Annointed is that being through a true faith engraffed by Baptisme into christ as members into their head they are made true partakers of his annointing For first he communicateth with them his Prophetical Priestly roial function that is he ordaineth maketh them Prophetes Priestes and Kinges Secondly he annointeth them with the true oile that is hee powreth into them the giftes of the holie ghost wherewith they beeing furnished maie easilie and rightlie discharge that their function For the holie Ghost is not idle in vs but woorketh the same in vs which hee doth in Christ albeit those graces and giftes in Christ are farre more excellent both in number and degree These thinges are expresselie shewed by these places of Scripture 1. Corin. 6 15. Knowe yee not that your bodies are the members of christ 1. Iohn 2.20 Yee haue an ointment from him that is Holie and yee haue knowen all thinges Actes 2.33 This Iesus by the right hande of God hath beene exalted and hath receiued of his Father the promise of the holie ghost and hath shed foorth this which yee nowe see and heare 1 Pet 2.9 Ye are a chosen generation a roiall Priesthoode Reuel 1.6 and 5.9 Thou wast killed and hast redeemed vs to God by thy blood out of euerie kinred and tongue and people and nation And hast made vs vnto our God Kings and Priestes and we shal raign on the earth By these places are these two thinges manifest What is to bee Christs member one is that our annointing is bestowed of Christ the other that it is bestowed onlie vpon those who are the members of Christ And to be the member of Christ is nothing else than to bee conioyned and vnited to Christ by the same spirite dwelling both in him and vs and by this spirite to be enriched with such righteousnesse and life as is in CHRIST to bee conformed vnto CHRIST and seeing this righteousnesse so long as wee remaine in this mortall bodie is vnperfect to bee acceptable vnto GOD for the righteousnesse of Christ which is imputed vnto vs. Rom. 8 11. 1. Corinth 6.7 Eph. 4.15.16 1. Corint 12.13 Rom 8.1 c. The similitude of mans bodie to declare our vnion with Christ Now the similitude of the head and members of the same bodie is most fitte and appliable to declare that most streit and indissoluble coniunction of vs with Christ For first As all the members of the bodie are knit to one and the same head and consequentlie to one another by sinews and fleshlie ligamentes and drawe their life sense and all their motion by the ministerie of the spirites from that one heade so long as they remaine vnited to their head and among themselues so Christ is that one and quickening head to whome al the elect who are the liuing members the church beeing vnited by the holie Ghost receiued thorough faith are quickened and are knit also among themselues by the meanes of mutuall charitie Which charitie and dilection must needs be there if we be ioined vnto the head For the connexion of the members with the heade is the originall and cause of the coniunction of the members among themselues For the quickning spirit of christ doth not flowe out of one member into another but out of one Christ as the head into all the members of the Church Ioh. 15.26 J wil send vnto you from the father the comforter the spirit of truth Secondly As in mans bodie are diuerse giftes and functions of the members and yet but one life and soule quickening and mouing all the members So in the bodie of the church are diuerse giftes and functions and yet but one spirite by the benefit whereof each
member maie doe this function Thirdly as the head is placed in the highest place and therefore is of more worthinesse and the fountaine of all life So Christ hath the highest roome and degree in the church as in whome the spirite is without measure and of whose fulnesse all receiue but in the members that is in christians are certaine measures of giftes which are deriued into them from the onelie head and fountaine christ Christ is our heade in three respectes First Christ is our Head in three respectes In respect of his perfection because hee is both God and man and in gifts as touching his humane nature excelleth all creatures Coloss 2.9 In him dwelleth all the fulnesse of the God-head bodilie c. Hee alone giueth the holie Ghost Matth. 3. This is he who baptizeth with the holie Ghost Secondly In dignitie or order glorie maiestie power authoritie which in his humane nature glorified he nowe openlie sheweth foorth and declareth For as GOD created all thinges by him so hath hee made him heire of all thinges Hebr. 1.2 and the ruler of his house Heb. 3.6 Thirdly In respect of his office For hee is ouer euerie member of the Church hee ruleth gouerneth quickeneth nourisheth and confirmeth them so as they continue ioined in him with the rest of the members We are also in three respectes the members of christ First Wee are in three respects Christ members because by faith and the holie Ghost wee are ioined vnto him and also are knit together amongest our selues as the members to the head and one with another And this coiunction of the members of this bodie amongest themselues is no lesse requisite and behoouefull for the safetie of the Church than the coniunction of the whole bodie with Christ the head For if thou separate the arme from the hand thou shalt separate it also from the head and so it shall no more haue life Secondly Because wee are quickened guided of him from him as the fountaine wee drawe all good thinges so that except we continue in him we haue not eternall life in vs as neither the members sundered from the bodie retaine life anie longer Thirdlie Because as in mans bodie are diuerse faculties and functions of the members so are the giftes and functions diuerse of the members of CHRIST in the church And as all the actions of the partes of the bodie are emploied and referred to the preseruation thereof so all the members of Christ whatsoeuer they purpose or doe that ought they to imploy and refer to the profit and vtilitie of the Church 2 WHAT IS THE PROPHETICALL FVNCTION OF CHRISTIANS that is in what sense they are and are called Prophetes Christians are prophetes in knowledge In confession CHRIST maketh vs partakers of his Prophetical honour or office not only in this that himselfe Prophecieth vnto vs that is effectually instructeth vs by his word and spirit but also because hee will and bringeth to passe that we may also prophecy by professing and celebrating God According as it is said Act. 2.17 I will poure out of my spirite vpon all flesh and your Sonnes and your Daughters shall prophecie Mat. 10.32 whosoeuer shal confesse me before men him will I confesse also before my father which is in heauen Our Prophetical office therefore is 1. rightlie to vnderstand and embrace the doctrine perfect and necessarie to saluation concerning god and his wil. 2. That euery one in his place and degree professe the same being vnderstoode faithfullie boldlie constantlie in woorde and life thereby both to celebrate god and to bring manie scholers and disciples vnto Christ The difference between Christs Propheticall function and our is 1. That Christ hath the spirite without measure wee by measure For it is the proper spirite of Christ which floweth from him and is powred into the heartes of men wee haue him by gift He being but one hath all the giftes of the holy Ghost and those in the most excellent degree all wee haue but onely some and those farre inferiour 2. That Christ effectuallie teacheth by moouing the heartes of men to accord and assent the sound and voice of others without the inward sound and voice of the holie ghost doth only strike the ears neither pearceth it vnto the hart 3 WHAT IS THE PRIESTHOODE OF CHRISTIANS Christians are pricâ—â—es CHRIST maketh vs partakers of his Priesthood not onely because hee sanctifieth himselfe for vs. Iohn 17.19 imputeth giueth his sacrifice vnto vs â—â—y the imputation of Christs merit that for it we may be receiued of him God the Father into fauour and maie be endowed with the holie Ghost and eternall life euen as if in our selues that Sacrifice were accomplished and satisfaction made for our sinnes but furthermore because hee maketh vs also Priestes vnto GOD. Which hee dooth after a double manner 1. When by the efficacie of his spirit he worketh in vs those things which we maie offer vnto god for a Sacrifice 2. 2 By offering the sacrifice of thankes giuing When by his merite and intercession vnto his father hee causeth our Sacrifices albeit vnperfect stained with our sins to be notwithstanding pleasing and acceptable vnto him Wherefore the Priesthoode of Christians is to inuocate on GOD knowen aright to offer vnto GOD all our life certaine Sacrifices namelie Eucharisticall euen Sacrifices of thankesgiuing sanctified by the Sacrifice of CHRISTT These Sacrifices of praise or thankesgiuing are 1. That wee offer vp our selues wholie vnto GOD to obeie him that is that wee mortifie the oulde man in vs and beginne newe obedience both inwarde and outwarde according to all the commaundementes of the Lawe 2. Euerie one to doe the duties of his owne vocation 3. To instruct others 4. To praie for themselues and others 5. To giue almes to others 6. To vndergoe and suffer cheerefullie manfullie and constantlie the crosse that is calamities persequution contempt banishmentes and euen death it selfe for the confession of the truth and the glorie of god In summe The Priesthoode and Sacrifices of Christians are the worshippe of God commaunded in his Lawe or all good workes doone of those who are reconciled to God to this end as thereby to obey God and doe him honor Wherefore the Priestes of the newe Testament are all Christians both teachers and hearers as they beginne newe obedience in the knowledge and faith of the sonne of GOD. Roman 6.13 Giue your members as instruments of righteousnesse vnto god Againe 12.1 I beseech you that yee giue vp your bodies a liuing Sacrifice holie acceptable vnto god which is your reasonable seruing of GOD. Againe 15.16 Grace is giuen me of god that I shoulde bee the Minister of Iesus christ towardes the Gentiles ministering the gospell of god that the offering vp of the Gentiles might bee acceptable Luke 22.32 When thou art conuerted strengthen thy bretheren Phil. 2.17 Though I bee offered vp vpon the Sacrifice and seruice of
he was borne of the substance of the Virgin pure from al stain or corruption and so was personally vnited with the Word Obiection Euerie sonne is either natural or adopted Christ according to his humanitie is not the naturall sonne of god hee is therefore the sonne of god by adoption Aunswere The Maior of this reason albeit it may be graunted according to ciuil constitutions yet is it false in diuinitie because it compriseth not a perfect and sufficient enumeration of the sonnes of God For there are sonnes of God by grace as the Angels Iob. 1.6 likewise Christ according to his humanity which yet are not adopted sonnes Replie Grace is adoption Christ according to his humanitie is the sonne of GOD by grace therefore hee is the sonne of GOD by adoption Answere The Maior of this reason either is particular and so nothing is inferred thereby or if it be generallie taken it is a fallacie For grace is more large in signification then is adoption and is in respect of adoption as a generall in respect of a speciall For besides the grace of adoption there is also the grace of creation in respect of God creating and conforming Angels and men vnto himselfe the grace of conception and vnion in respect of God the Father the sonne and the holy Ghost forming and fashioning after a singular maner the flesh of CHRIST in the wombe of the Virgine and vniting it vnto the sonne 3 Why Christ is called the onelie begotten and first begotten sonne of God Christ is the onely begotten sonne of God according to his Godhead onely CHrist is called the onelie begotten sonne of God according to his diuine nature Because according to this he alone onely was from euerlasting begotten of the substaunce of his father and therefore hath no brethren of this generation and nature For of no other it is saide that the father giueth him to haue life in himselfe and again that in him dwelleth all the fulnes of the godhead bodilie Obiect He that hath brethren is not the onelie begotten Christ hath brethren Therefore he is not the onelie begotten sonne of god Aunsw The Maior is to be distinguisted He that hath brethren to wit of the same generation and nature hee is not the onely begotten Christ hath brethren but not of the same generation and nature because not any haue been begotten from euerlasting of the substance of God the father Therefore he is the onely begotten son of God in respect of his Godhead Replie He that hath a generation or begetting vnlike to the generation of other sonnes is in respect thereof said to be the onelie begotten Christ according to his humanity hath a generation vnlike to the generation of other sonnes of God Therefore Christ is called not in respect of anie eternall but of this temporall and miraculous generation the onelie begotten Aunswere The Maior is true of such a son as hath a generation vnlike in the whole kinde that is both in nature and in the manner of the generation But Christ according to his humanitie hath a generation diuers from vs not as concerning his nature the terme or ende of his generation but onely in respect of the manner For hee is true man Why Christ according to his manhood cannot bee called the onely begotten hauing a humane nature the same altogether with ours in kinde but borne after a singular manner of the virgin by the operation of the holy Ghost Wherefore according to his humanitie hee cannot bee called the onely begotten sonne of GOD. 1. Because according to this nature hee hath brethren of the same generation and nature Heb. 2.11.14 2. Because neither the scripture neither the Church vseth anie such forme of speech 3. Because the word onelie begotten doth not designe the peculiar manner of his conception and generation but the verie nature or essence it selfe which by generating that is by begetting and by waie of birth is produced The first begotten not the first created hee is called according to both natures Christ called the first begotten according to both natures According to his godhead both in respect of time and of worthines because he before all was begotten from euerlasting of the father and is perfect God and all were made by him and by and for him are deliuered and receiue the right of sonnes According to his humanitie also he is called the first begotten in respect of his worthinesse onelie and right 1. Because he was begotten after a singular manner 2 Because he hath his subsistence in the person of the Word to the vnitie whereof the humanitie was assumed 3. Because he hath by his merite purchased the right of sonnes for others 4. Because in gifts workes maiestie authoritie he vnspeakablie excelleth all the sonnes of God euen Angels themselues and it Lord and head of thē all Vnto Christ therefore in respect of his humanitie agreeth this which of old was signified by the type of the first born For after the decease of the father the first-born took two portiōs of his fathers goods when as the rest had each but one Now the cause of that right was his office and function For hee succeeded into the roome of his father so that hee had authoritie ouer his family and the rest of his brethren and did beare rule ouer them Gen. 27. 29. 37. So Christ the sonne of GOD hath also right according to his humanitie ouer the rest of his bretheren and all the sonnes of God and he but one hath receiued moe and more excellent giftes than haue all the rest because hee is the Lord of his fathers house the rest are his ministers Nowe because wee cannot beleeue that Christ is the only begotten son of God and much lesse can beleeue in this only begotten son of God vnlesse withal we beleeue that Christ is true God euen that euerlasting Word of the same substaunce dignitie power and nature with the father it remaineth therefore that herein brieflie we deale against the heretiques who impugne it 4. WHETHER CHRIST BE THE SONNE COETERNAL WITH GOD THE FATHER OR OF CHRISTS DIVINITIE WHen the question is made whether Christ be the eternall sonne of god or Whether he be that one true and eternall god these sower thinges are demaunded The first is whether the sonne of god or the Word be a subsistent or hipostasis or person in the flesh before the flesh that is whether in christ man there be besides his soule and body a spiritual nature or substaunce which was also existing before Christ borne of the Virgin and wrought and accomplished the workes of god and is the sonne of god and is so called in scripture That he is a subsistent the church beleeueth and proueth against Samosatenus Photinus Seruetus and others The second is whether hee bee a person truely distinct from the father Wee are to holde that the Word is a person distinct from the father against Noetus and Sabellius who
beginning of the woorlde who knewe GOD aright Therefore in Iesus the Sonne of Marie is another nature besides his fleshe which is the Sonne of GOD and subsisted from the beginning of the woorlde reueiling GOD vnto men not onely to those of the godly who liued since hee tooke fleshe but to those also who liued before it Againe Iohn 3.13.17.19.31 Iohn 16.28 c. Hee is called the sonne who came from heauen who beeing in earth is in heauen who came into the woorlde not as other men from the earth but from aboue out of heauen from the Father So that then hee was before he came into the woorlde But the fleshe of CHRIST is not of heauen neither came it from heauen Therefore there must needes bee another nature in him in respect whereof hee is the onely begotten Sonne of GOD euen before he tooke fleshe of the Virgine Againe He that was manifested in the flesh is GOD 1. Timot. 3. and therefore another nature from the flesh For God is one thing who is manifested and the flesh another thing wherein hee is manifested The Sonne of God is hee that was manifested in the fleshe 1. Iohn 3.5 For this purpose appeared the Sonne of GOD that hee might take away our sinnes and that hee might loose the woorkes of the Diuell Therefore the Son is God and another nature from the flesh that is the man Iesus is the sonne of God in respect not only of his humanity but also of his diuinity which besides and before the fleshe existed in him and by the assumption of the flesh was made as it were visible and conspicuous Wherefore it followeth also and that necessarily that that was a subsistent and a person For that which is by nature a sonne is also a person But Christes diuinitie or nature which was also before his flesh is the Sonne of God by nature Therefore it is a subsistent and a person in the flesh taken or assumpted and before it To the fourth classe belong those places of Scripture The Word is a person before Iesus borne of the Virgin and he is the sonne which affirme Christ man to be the word incarnate The Argument is this The word is a person which both existed before Iesus was borne and now dwelleth personally in the fleshe taken of the Virgine But that word is the Sonne Therefore the sonne is a person The Maior is proued because those thinges are attributed vnto the Word Ioh. 1.1 Ioh. 1 5. Reu. 19. which only agreeth to a thing subsistent liuing intelligent woorking that is to a person For the Woord was before al creatures with the father God by him were al things made hee was autor of al life and light in men hee was in the world from the beginning and not knowen he hath his own country and nation he came vnto it in his name men beleeue he giueth power to be the sons of god to others by his own autority power he doth assume take flesh is therein manifested seen handled conuerseth and dwelleth amongst men The Minor is proued Because the Word is called the onelie begotten Sonne of GOD Iohn 1.14.18.34 Reuelat 2.18 c. And because the same properties are attributed to the Woorde and the Sonne For the Sonne is in the bosome of the Father reueiling GOD vnto men By him the woorlde was created In him is life hee was sent and came from Heauen into the woorlde Hee tooke the seede of Abraham Likewise the life which is the woorde was with the Father before the incarnation and manifestation of Christ Therefore god was euen then the father of the Word and the Word the sonne of god But seeing the newe Arrians doe maruailouslie depraue by their newe and craftie deuised Sophismes this notable place of Iohn concerning the Woorde subsisting before the fleshe borne of the virgine and creating and preseruing all thinges that thereby they might robbe and despoile the Sonne of GOD of his true and eternal deity it seemed good here to adioine those things which Zacharias Vrsinus some yeares since noted drue out as to be opposed against these corruptions and forgeries briefely indeede and barely after the manner of Logicians yet such as are learned and sound whereby also the like corruptions and wrestings of places of holy Scripture may easily be obserued discerned and refuted IOHN purposing to write the Gospell of Christ in the first entrance proposeth the summe of that Doctrine which he purposed to deliuer and confirme out of the storie and Sermons of Christ And seeing the knowledge of Christ consisteth in his person and office The argument of Iohns gospel hee describeth both and sheweth that Christ is the eternall Sonne and Woorde of God the Father who taking fleshe was made man that he might be made a sacrifice for our sinnes and might make vs through faith in him the Sonnes of God and heires of eternall life This Woorde then whom afterwards he calleth the onely begotten Sonne of the Father he saith nowe to haue beene in the beginning which sheweth his eternity These woords of the holie Euangelist they corrupt and depraue who raise againe Samosatenus blasphemies from the pit of hell expounding this beginning of the beginning of the gospels preaching doone by Christ In the beginning was But contrarie S. Iohn and the Church euen from the Apostles and their scholers time doe vnderstand that beginning of the world wherein all things to haue beene first created by GOD Moses in the first Chapter of Genesis recounteth For Iohn saith that the Worlde was made by him and further that euen then in that beginning hee was God and that the true God creator which is onelie one and was in the beginning of the worlde Replie 1. Beginning dooth not signifie eternitie Therefore wee depraue it who so expound it Aunswere Wee doe not so expound it but that euen then in the beginning of the worlde was the Word and therefore was before the creation of the world and whatsoeuer was before this was from euerlasting And so is the scripture wont to speake Eph. 1.4.1 Pet. 1.20 Pro. 8 22 23. c. where wee may see a large place concerning wisedome whose eternitie is there signified in this that it is saide to haue beene before the creation of the worlde Replie 2. Beginning often signifieth the beginning of the gospels preaching Yee were with me from the beginning I said not to you from the beginning Aunswere This sheweth that somtimes it so signifieth but not alwaies And we are stil to conster it of that beginning which the text sheweth As also in other places Reuel 1.8 I am α ω the beginning and the end the first and the last The woorde The corruptors say The man Iesus Christ is called the Woorde because hee speaketh and teacheth the will of the father Wee say that hee is called indeede the Woorde for this cause because hee declareth God his wil but yet in respect
of his diuinitie not of his humanitie The reasons hereof 1. Because his humanitie was not from the beginning of the world 2 Because this Word was made flesh that is tooke on humane nature 3. Because this Woorde did lighten al men from the beginning of the world whosoeuer had the knowledge of God and how much soeuer they had Hee was the life and the light of men lightning euerie man which commeth into the worlde Againe NO MAN hath knowen the Father but the sonne and hee to whom the sonne wil reueile him Againe NO MAN hath seene God AT ANIE TIME The sonne which is in the bosome of the Father he hath declared him Reply 1. Heb. 1. It is said Now God hath spoken vnto vs by his sonne Aunswere That is by his sonne made man Replie 2. He is not saide any where in the old Testament to haue spoken Aunsw Yes by the Angel of the lord who also himselfe is Lord. Likewise Isay 6.9 The Lord appeared speaking whom S. Ioh chap. 12.40 affirmeth to haue bin Christ Reply 3. The Woorde is saied 1. Iohn 1.1 to haue beene palpable visible and so forth Aunswere That is by reason of the flesh which hee tooke Replie 4. But hee is no where saide inuisible Aunswere Iohn 1.5.10 hee is saide to haue beene in the world vnknowen and this Iohn speaketh of him as hee was before his incarnation And then hee was in the worlde inuisible Likewise Iohn 14 23. I and the Father will come vnto him And in the same place I will not leaue you comfortles I will come vnto you Mat. 28 20. I am with you alway vntill the end of the world that is inuisibly as is the Father And if they wil denie him to bee with vs because hee is not seene they shal also exclude the father Replie 5. Hee is with vs in power and vertue not in essence Aunswere This obiection were rather to bee hissed our than to bee refuted because hee hath not an infinite power and vertue who hath a finite essence Iere. 10.11 The gods that haue not made the heauens and the earth shall perish from the earth howe much more then the makers of such Gods And the worde was with God in the beginning Wee interpret this that the sonne was coeternall with the Father and so ioined with him that notwithstanding hee was distinct in person from him 1. They say That this Doctour and teacher the man Iesus was knowen of GOD alone and not of men but hee was the Messias Vnto whom wee aunswere 1. To be or not to bee with one when it is spoken of a person is neuer read in this sense as to signifie to be knowen or not knowen of one It is therefore an impudent forgery 2. Iohn himself expoūdeth it The Son which is in the bosome of the Father This dooth not onely signifie to bee knowen but also to bee indeede in the Father to bee entirely loued of him and to bee fellowe and compartner of the secret and hidden counsels of the Father 3. Hee saith of himselfe that hee came downe from Heauen That he came from the Father and came into the woorlde that he returneth to the Father with whom he was before This doth not signifie a knowing or a not knowing but an existence and beeing 4. By him all creatures were made of the Father Therefore he was present with the Father 5. He was in the woorld before hee beeing made man came vnto his owne and yet not knowen Therefore to bee in the woorlde and to bee knowen of the woorlde are not all one And by a consequent neither is it al one to bee with God and to bee knowen of God 6. Christ himselfe expoundeth it J in the Father and the Father in me This signifieth not only a knowlege but a coexistence and ioint being mutual And that Word was God We interprete That the Woord is true god eternall creatour of heauen and earth the same god with the Father and therefore diuerse from him as the Woorde from him that speaketh by him and the Sonne from the Father but hauing the same nature and essence of the godheade in him which the Father hath as CHRIST him selfe saith J in the Father and the Father in mee Hee is euerie wherein the Father as the Father euerie where in him But they saie that hee is GOD in respect of his giftes woorthinesse excellencie and office but not by nature Which they prooue because others also are in this sense and respect called god which haue not anie Diuinitie of themselues Therefor Christ also after the same manner seeing hee also hath his Diuinitie from the Father Further they adde That wee make two gods and deale contumeliouslie with the Father Wee aunswere That we make not two Gods because The Sonne is one with the Father as god that is hauing the same essence in him which the Father hath but is diuerse and distinct from him as the Sonne and hauing in him the same Deitie which the Father hath communicated But they are blasphemous and contumelious against the Father and the Sonne because they honor not the Sonne as they honour the Father Ioh. 5.23 Now that S. Iohn vnderstandeth a Sonne not a made created and inferiour god to the Father and a diuerse god from him is prooued and confirmed by manie reasons but some fewe shall nowe suffice 1. Simplie and absolutelie without restraint to anie certaine circumstaunce none is called god in the Scripture besides the onelie true god eternall creatour of the world 2. That the Worde was god before thinges were created and is the creatour of all thinges Saint Iohn dooth teach 3. Hee sheweth That hee is the author and fountaine of life and knowledge in men euen from the beginning For this signifieth the true light that is which is properlie by it selfe light it selfe the originall of light in others 4. This Word giueth power to bee the Sonnes of God This none can do but the true God alone 5. Wee are to beleeue in his name But wee must beleeue in none but GOD onelie as himselfe prooueth that therefore they must beleeue in him because they beleeue in God Iohn 14.1.6 And Iohn 1.23 Iohn Baptist saith that he baptizeth with the holie Ghost And CHRIST himselfe often saith that hee wil send the holie GHOST from the Father But no man can send the spirite of GOD and woorcke by him in the heartes of men but onelie hee whose proper spirite this is namelie GOD. 7. John Baptist is called the fore-runner of CHRIST who shoulde prepare his waie But hee prepareth the waie of the LORDE Isaie 40.3 Iohn 1. verse 23. and Chapter 3. verse 28. Luk. 3.4.8 Christ himselfe Iohn 5.23 saith That the Father will that all should honour the Sonne as they honour the Father But no creature albeit excellent can bee equalled in honour with the creator 9. Euerie where he is called the true God and the Lord. 1. Iohn 5.20 This is
he obtaineth by his power efficacie vpon beleeuers to make the wil of god known vnto meÌ„ to institute a ministerie to collect gather preserue the church that wholy Mat. 11.27 No maÌ„ hath known the father but the son he to whoÌ„ the son wil reueil him Therfore neither did Adam knowe god but by the sonne by a consequeÌ„t the son existed at that time Hither are referred the testimonies not only which speake of Christs merit to come but of his efficacie also and power Eph. 1.22 Hee hath made all things subiect vnder his feete and hath appointed him ouer al things to be the head to the Church Eph. 2.20 Ye are built vpon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chiefe corner-stone Christ therefore is the the foundation head vpholder gouernor of the Church therefore also he was before the Church was John 14.6 J am the waie the truth and the life Ioh. 10.28 J giue vnto them eternal life Ioh. 1.4 Jn it was life the life was the light of men And a little after That was the true light which lighteth euerie man that commeth into the world Eph. 2.18 Through him we both haue an entrance vnto the father by one spirit Eph. 4.11 He gaue some to be Apostles some Prophets and some Euangelists some Pastors teachers 1. Pet. 1.11 The spirit of Christ is said to haue been in the Prophets foretelling the suffrings that shoulde come vnto Christ Hebr. 3.5.6 Moses verily was faithfull in all his house as a seruaunt for a witnes of the thinges which shoulde bee spoken after But christ is as the sonne ouer his owne house Iohn 17.2 As thou hast giuen him power ouer all fleshe that hee shoulde giue eternall life to all them that thou hast giuen him Therefore it is Christ who from the beginning of the woorlde did reueile the will of God vnto men appoint and ordaine a ministerie collect gouerne and saue his Church whereof he is the builder which seeing it is apparent that he hath done from the beginning of the Churches birth it is not to be doubted of that he hath alwaies beene subsisting Ioh. 6.39 This is the fathers will that of all which hee hath giuen me I shoulde loose nothing Wherefore hee saueth his Church and therefore hath alwaies beene because the Church hath alwaies beene saued and preserued To the seuenth classe are those places referred in which both the name and propertie of Iehoua are attributed vnto the Angel who appeared in the old Testament vnto the Fathers and was the leader of the people whom to haue bin the Sonne of God Christ both the Church hath alwaies confessed and the scripture doth witnesse it The Prophet Malachie hath a notable testimonie cap. 3.1 Behold I will send my messenger and he shall prepare the way before me and the Lord whom yee seeke shall speedily come to his Temple euen the messenger of the couenaunt whom yee desire This speaketh Christ himself by the Prophet which is also confirmed by this Argument Whose way is prepared he is Christ but he that promiseth is he whose way is prepared Therefore he that promiseth is Christ The Maior is manifest for not the Father but Christ was looked for and he followed Iohn Baptist The Minor is prooued out of the text it selfe Beholde I will send my messenger and hee shall prepare the way before me Wherfore Christ was before he tooke fleshe because hee sent his messenger and was also before he tooke flesh very God For hee calleth it his Temple to which he saieth hee will come But none hath a Temple builded in worship of him but god therefore it is blasphemous to say that Christ was not before he tooke fleshe Neither doth that hinder because he speaketh in the third person The Lord will come to his Temple For he sufficiently sheweth who that Lord is namely not the Father but the sonne I the Lord who send Iohn befâ—re mee and who am the messenger of the couenant And further it may be that the prophet doth not continue in making Christ speake but representeth the Father himselfe speaking of sending the sonne Psal 45.6 and Heb. 1.8 Vnto the sonne hee saith O God thy throne is for euer and euer Heb. 3. Christ Iesus is the Apostle and high Priest the builder heire and Lord of his Church Heb. 13.8 Iesus Christ yesterday and to day the same is also for euer The Argument therefore is this The messenger or Angel sent of olde vnto the Church was a subsistent or person That messenger is the sonne of God Christ Therefore the sonne of God was before Iesus was borne of the Virgin truely existing did worke and was ruler ouer his church The Minor is proued First because to bee God and to be sent of God for to teach collect gouerne and saue the church that is to bee the Mediatour are thinges proper vnto the sonne of God Christ not to the Father or the holy Ghost But these properties of the sonne are attributed to this messenger or Angel as author and effectour Exo. 3. and 4. Gen. 32.28.30 Gen. 48.15.16 Secondly the Apostle Paul 1. Cor. 10. teacheth Christ to haue beene present with the people of Israell in the desert and to haue beene tempted and prouoked by them Therefore the Messenger or Angel GOD and CHRIST are one and the same person In the eight Classe The diuine Nature in Christ both was before the flesh and is the sonne of God are conteined those testimonies of Scripture which affirme Christ Jesus to be by nature god and the sonne of god The Argument is this Christs Diuinitie existed before Jesus borne of the Virgin Christs Diuinitie is the sonne of god Therefore the sonne of god existed before Jesus was borne The Maior of this Argument is confirmed by the reasons alreadie alleadged For first God is manifested in the flesh which hee tooke Secondly Christ is the proper or naturall sonne of god and not man onelie Thirdly Christ is the woorde Fourthly Christ is that wisedome subsisting Fiftly CHRIST is the Mediatour Sixtly CHRIST is that Messenger or Angell sent of olde to his Church And to these reasons commeth the seuenth That in Christ is not anie created god-head but that eternall Deitie which alone is true god For vnto Christ not onelie the name but all the properties also and perfections of the true god are euerie where ascribed in scripture as omnipotencie infinite wisedome omniscience or all knowledge immensitie the creation and gouernaunce of thinges the saluation of the Church the woorking of miracles Romans 9.5.1 Timothie 3.16 Isai 9.6 Ieremie 23.6 and elsewhere And the attributing and giuing vnto him of the properties of the true God yeeldeth vs a more firme proofe of his Diuinitie than dooth the attributing of the name of the true God or of the Lord. For the names of God may after a sort be expounded metaphoricallie but the Diuine propertie
Heb. 2.16 made of the seede of Dauid Rom. 1.3 Borne of the Iewes concerning the flesh Rom. 9.5 euery where the son of Abraham of Dauid and the son of man And also Luk. 3. his petigree stock concerning the fleshe is deduced vnto Adam Therefore hee was begotten of the substance of his mother Mary and issued from the same seede of Adam from which we did Luk. 24.39 Christ prooueth himselfe to be a true man and not a spirite by this that a spirite hath not fleshe and bones as hee hath and reteineth euen after his resurrection Apollinaris the hereticke saide that Christes bodie indeede was a true bodie but insteede of a soule he had the Woorde onlie But this man is easilie refuted because Christ should not then haue bin like vnto his brethren in al thinges except sinne And Christ himselfe doth plainly confesse My soule is verie heauy euen vnto the death Mat. 26.38 And Luk 2.52 he is said to haue encreased in wisedome and stature and in fauour with God and men And Iohn 10.18 To laie downe his soule and to take it againe But to encrease in wisedome and to bee heauy and sad doe neither agree vnto a bodie which is reasonlesse neither vnto the god-head which is not obnoxious to changes and passions Hither belongeth also that Luk. 23.46 Father into thine handes I commend my spirit And when hee thus had said He gaue vp the Ghost This cannot bee saide of christs godhead For that being immense infinit is euery where nether doth a remouing from one place to another agree vnto it it is not laid downe and taken vp again that is it neuer departed or was seuered from the body but remaineth alwaies vnited vnto it Wherefore there must needs be in Christ besides his body his Godhead a true humane soule which did truely suffer and abide in Christ these chaunges and the like Secondly it is confirmed by diuine promises and prophecies For the Messias in the old Testament was promised to be such a one as should be the seede of the woman of Abraham Isaac Iacob c. But this Iesus the Sonne of the Virgine Mary is that promised Messias Therefore he must needs bee true man issuing of the bloode and posterity of the woman and the Fathers and therefore to haue been indeede begotten of the substance of Marie and to haue taken true flesh Thirdly The office of the Mediatour confirmeth the same The sinne of men in respect of gods truth and iustice could not bee punished in any other nature than in a humane nature which shoulde bee of the same kind with ours But in the Mediatour which is Jesus Christ alone our sinnes were to bee punished Therefore he must needes bee true man who hath humane flesh not created of nothing or borne else-whence but sprong from the bloud of Adam as well as ours Moreouer Jt was necessarie for Christ not onelie to take but also to retaine our nature for euer Because GOD hath decreed to bestowe and dooth bestowe the benefites which Christ by his death hath purchased for vs by this man CHRIST vpon them onely who are and remain engraffed into his masse and flesh as members into their head or braunches into their vine 1. Cor. 15.21 For since by man came death by man came also the resurrection of the dead Iohn 15.6 Jf a man abide not in me he is cast forth as a braunch and withereth Lastly Jt behoued Christ to be made and to continue our brother for euer that as he is flesh of our flesh so we also of the otherside might be flesh bones of his flesh and bones by the same spirite dwelling in vs. Eph. 5.30 We are members of his bodie of his flesh and of his bones Iohn 5.56 Eph. 4.12.16 Rom. 8.11 c. Wherefore except Christ had indeede taken our nature without which hee cannot be our brother we shoulde loose that comfort euer needefull and necessarie for vs which consisteth in the Brotherhood onely of Christ with vs I am of his flesh and of his bones 1 Obiection The flesh of Adam that is humane flesh issuing from Adam by generation vnto his posteritie is sinnefull The flesh of Christ is not sinnefull therefore the flesh of Christ is not the flesh of Adam Aunswere The Maior proposition hath a fallacie of the accident For it is not necessarie that of whatsoeuer the accident of a thing is denied of the same the thing also or subiect of the accident shoulde bee denied because an accident dooth so cleaue to the thing wherein it is as it may bee separated from it Sinne is not of the essence and nature of humane flesh for that was created pure of God but sinne came otherwise by the defection falling of our first parents from god Seeing then the flesh of Adam is sinfull only by an accident it foloweth that the flesh of Christ is onely in respect of that accident not the flesh of Adam but is as touching the substaunce the same flesh with the flesh of Adam Wherefore they deale like Sophisters who denie the flesh of CHRIST for that it is voide of sinne to bee the same in substaunce or Essence or kinde with the flesh of Adam For hee that coulde in the beginning create humane flesh pure of nothing is able also by his omnipotent power and speciall working so to forme it of the substaunce of the Virgin being a sinner as withall to let and stop any issuing of sinne thereunto that is to make it pure and holy There is no new or strange thing therefore if the omnipotent Lord hath tooke humane substance without the accident sinne into the vnity of his person Wherefore this their Argument shal be rather thus inuerted The flesh of Adam is true flesh Christs flesh is the flesh of Adam therefore Christs flesh is true flesh and by a consequent Christ is true man as also the office of the Mediatour did require that he should both bee and continue true man For seeing true men had sinned he was to be true man that shoulde make satisfaction Because it must bee one and the same Mediatour who must alwaies make intercession vnto the father for vs and hee must euer continue such that is true and very man 2 Obiection That which is conceiued and begotten of another is of the same substance with him The flesh of Christ was conceiued of the holie Ghost Therefore the flesh of Christ is no creature but came downe from heauen issuing from the substaunce of God Aunswere There is a fallacie in the diuers vnderstanding of the particle OF For that in the Maior signifieth the matter or material cause in the Minor the efficient cause onely that is That which is conceiued or begotten of another transfusing or passing his substance or part of his substaunce into the thing begotten this is of the same essence with him who begot it CHRISTS fleshe was conceiued by the Holy GHOST not that hee transfused or
passed his substaunce into the flesh begotten but because in miraculous sort hee formed in the Virgins wombe of her substance the body of Christ so that it should not be contaminated or polluted with original sinne For neither could Christ bee in that sort conceiued by the holy Ghost as that his fleshe shoulde issue from the spirits substance and that for these causes 1. Because if this were graunted then were he not borne man of the Virgin or propagated of the Virgins substance 2. Because God is not changed into flesh 3. Because the Word tooke the flesh but was not changed into it 3 Obiection Jn God are not two natures Christ is God Therefore there are not two natures in him Aunswere Meere particulars doe enforce nothing For if the Maior bee taken vniuersallie it is false whosoeuer is God in him are not two natures this generall proposition is false The Maior therefore is true as touching God the father and God the holy Ghost but not as touching God the sonne incarnate Replie 1. But nothing can bee added vnto God by reason of the great perfection and simplicitie of his nature Christ is God therefore the humanitie could not be added vnto his diuine nature Aunswere Nothing can be added to God whereby his essence may bee changed and perfected But in that God the Word ioined the humane nature vnto him personallie there came no chaunge or great perfection thereby to the Word which tooke it but to the nature which was taken Replie 2. Humane nature cannot come vnto him who dwelleth in the light that none can come vnto 1. Tim. 6.16 Aunswere This is true if so God doth not assume and take it vnto him Replie 3. But it is ignominious for God to be a creature Christ man is God Aunswere The chaunging of the Godhead into a creature woulde haue beene ignominious and reprochful vnto the Word but that the godhead shoulde bee vnited vnto a creature is is most glorious vnto god as who by that meanes hath demonstrated and made knowen his infinite both goodnesse and wisedome and iustice and power to the whole world 2 Whether Christ be one person or mo IN Christ are two perfect natures whole and distinct and double properties also and operations naturall but one person which subsisting in both these natures diuine and humane is truely designed by the concrete termes or voices of both natures For it was requisit that one the same should be Mediator both by merit by power But they who make two persons make also two Christs with Nestorius the one a man passiue and crucified the other God not crucified and onelie assisting the man Christ by his grace 1 Obiection Jn whom are two things which in themselues make two whole persons in him also are two persons But in Christ are two things which make two whole persons namely the Word which is by it selfe a person subsisting from all eternitie and the bodie and soule which beeing vnited make likewise a person Therefore in Christ are two persons Aunswere We denie that part of the Maior to wit That the bodie and humane soule doe as in other men so also in Christ concurre to make a created person of the humane nature and diuers from the person increate and eternall of the Woordc For albeit the humane nature in Christ compounded of a bodie and a reasonable soule is an indiuidual and particular or singular substance as being from other indiuiduals of the same nature distinguished by certaine properties and accidents yet neither was it or is it a person or subsistence For first A person is that which is not onelie a particular or singular thing but also it selfe consisteth and subsisteth in it selfe and by it selfe not susteined in or of anie other But CHRISTS humane nature now from the verie first beginning thereof dependeth and is susteined by the person of the Word For it was at once both formed and assumed of the Word into vnitie of person and made proper vnto the Word before and without which assumption or personal Vnion it neither was nor had beene nor shoulde be so that this Vnion being dissolued and loosed it must needes follow that that this flesh and this soule should be brought to nothing Therfore Christs humane nature hath not any subsistence or person proper vnto it selfe Secondly Jt belongeth to the nature or definition of a person that it be an indiuidual incommunicable and also no part of another But the nature which the Word took and assumed belongeth to the substance of one Christ a part also of whom it is after a sort Therefore in it selfe and by it selfe it is no person Reply That which appertaineth to the substance of a person and is a part thereof cannot be a person The word appertaineth and belongeth to the substaunce of Christ and is after a sort a part of him as well as the humanitie Therefore neither shall the word be by this reason a person Ans The Maior proposition if it bee vnderstood simplie or vniuersally is false For a reasonable soule existing in the bodie is not a person but a part of an humane person which the soule together with the bodie doth make yet notwithstanding the same soule being loosed from the bodie is a person by it selfe not that compound and mortall person whereof it was a part that is an humane person but a person most simple and immortall such as are the Angels because it subsisteth out of the bodie by it self neither is part of another So may it be said of the Word if it be constred aright with indifferencie that the Word in it selfe and by it selfe is not the whole person of Christ or the Mediatour as he is Christ and Mediatour that is is not that whole thing which is Christ who is not onely God but also man and yet is in it selfe and by it selfe the perfect and whole person of the Godhead truelie subsisting before the flesh was that is the onelie begotten sonne of God For this selfe same person existing in it selfe from euerlasting and remaining for euer most simple and vncompound is by the assuming of humane nature made in time after a sort compound that is the Word incarnate Wherefore in respect of the person considered in Vnion or incarnate the Word is rather considered as a nature and both it selfe and the humane nature may be called as it were the parts of whole Christ are so called also of many of the auncient Fathers which were sound in faith not that the flesh assumpted did adde any part to the subsistence of the Word or as if of the Persons of the Word and the humane nature as being vnperfect parts was made another perfect person of a certaine third Essence consubstantiall with neither of those natures of which it is compounded but because the person of the Word altogether one and the same which before the flesh was taken consisted in the diuine nature onely doth now after the taking
or moe substaunces of the same nature and essence So two men are vnited in naturall properties and perfections because they haue the same in kinde or the like and therefore are of the same humane nature The Aire in the Chimney which getteth the perfections or qualities of the fier as beeing nowe become a flame and the fier of the burning coales which fiereth and inflameth the Aire next vnto it are two substaunces of the same properties and fierie nature and therefore are saide to bee vnited in nature and essentiall properties that is they are two fiers in number but in kinde and nature they are one Likewise the three diuine persons are vnited in essential properties that is haue the same essentiall properties which is nothing else but that they are one essence one and the same God 2 WHAT IS TO BE VNITED IN PERSON THOSE things are said to bee vnited in person which are one person that is which although they differ in naturall properties yet exist in one and the same indiuiduall subsistence or haue altogether the same subsistence So the soule and bodie of man are vnited and concurre vnto one person because they beeing vnited doe make one person or one subsistent incommunicable not susteined in another or of another The Father the Sonne and the holy Ghost are not vnited in person or personall properties because they haue these not the same but distinct By this which hath beene saide it is manifest That the Vnion in nature and naturall perfections is an equalitie of properties and nature but the personall Vnion is when two vnlike natures are coupled so that each reteineth his naturall properties and operations whole and distinct but yet haue both one and the same subsistence wholie or it is the ioining of two natures different in properties to constitute the substaunce of one indiuiduall or person that is such a connexion and knitting of them together as that they are one indiuiduall subsisting by it selfe or the substaunce of one indiuiduall But that in Christ the Vnion of the flesh with the Woorde is not essentiall made in the nature or anie essentiall propertie of the God-head is shewed by these reasons First Of the God-head and the fleshe assumpted there ariseth not anie third Essence but eache is and abideth an Essence so perfect and whole as neither especiallie the Diuine as beeing in it selfe a person and simplie voide of all change commeth into the composition or compounding as wee properlie take this Word of the other Secondly Jf the Vnion of the fleshe with the Word were essentiall it would follow that the humanitie once assumpted and taken was equalled with the Godhead in essentiall properties and so by a consequent to bee made of the same nature essence with the Word So Vigilius in his fourth booke sheweth that the Eutychians held two substances to be in Christ of the same nature Wherefore they who will haue the essential properties of the Godhead to be reallie communicated and common with the fleshe so that the fleshe shoulde truely and reallie bee and bee called omnipotent omniscient and whatsoeuer else the God-head is they indeede howsoeuer in woordes they mightily stand against it holde this Vnion to bee made in essentiall properties and in nature and both with Eutyches and Schwenckfield they confounde both natures and take away the difference betweene the creature and the Creatour and also with Nestorius they frame and make two persons and so bring in a quaternitie For albeit they say that they in that their confusion or as themselues call it with their Master Schwenkfield Deifiyng and Maiesticall exaltation of the fleshe doe retaine the substance of the fleshe yet two substaunces hauing reallie the same and like perfections are two Subsistents or persons of one nature as are two men and whatsoeuer other indiuiduals of the same kind or nature Lastly with Sabellius and the Patripassians they incarnate the whole Trinitie For there is one and the same Essence in number of the diuine persons and the same essential properties Wherefore that which is vnited and equalled with one of these three according to essence must needes be also vnited and equalled with the rest Wherefore the Vnion of both natures in Christ is personall or according to the subsistence proper vnto the Word both natures keeping and retaining in that vnion their properties whole and vnconfounded For the Word did not by vniting humane nature vnto it make the same the Godhead or GOD and omnipotent immense and infinite but it tooke the manhood which reteineth still the properties belonging vnto it and so did ioine and knitte it vnto it selfe as to bee one person with it and the substaunce of one Christ Neither is it absurd that a thing which neither is made or is one with another in kinde neither any Homogeneal part thereof shoulde yet exist in the same subsistence with it or shoulde subsist in it selfe where-with it is vnited For a graffe hath his subsisting in a tree of another nature or kinde The same is the subsistence both of the sprig engraffed and of the tree susteining the sprig that is they are one and the same indiuiduall tree yet haue they and so doe retaine natures in properties most diuers The like reason is there in the two natures of Christ both subsisting in or of the same person of the sonne Obiection The humane nature is vnited with the Word in person but not in nature Therefore the person is diuorced and sundered from the nature Againe The person onelie of the sonne is vnited with the humane nature therefore not the diuine nature it selfe of the Word Aunswere In both these Arguments is a fallacie from that which is no cause as if it were a cause and both offend in this for that they who so reason against the maintainers of true doctrine and men sounde in faith either knowe not or are not willing to distinguish betweene these two Phrases of speech To bee vnited in nature and to be vnited too or with a nature when notwithstanding the difference is very great and most familiar and knowne vnto the schoolemen For to bee vnited in nature is to bee equalled that is to bee made one essence or nature with another To bee vnited too or with a nature is to bee coupled and ioined therewith to one subsistence or personalitie Wherefore the fleshe is vnited to or with the the Woorde not in nature or in Essentiall propertie that is it is not made with the Woorde one essence neither made equall vnto it in omnipotency wisedome and nature for so shoulde the whole Trinitie bee incarnate Yet is it vnited to the omnipotencie wisedome nature and essence of God not simplie but of god the Worde Now this is nothing else than the flesh to be vnited to the person of the sonne or to the Worde in person which person is the verie diuine nature or essence omnipotent wise and whatsoeuer else is proper to the Godhead But albeit
flesh câ—nsubstantiall with men we doe not affirme him to bee according to the fleshe consubstantial with God For as according to the spirit he is not consubstantial with vs For according to this he is consubstantial with God So of the other side he is not according to the flesh coessentiall with god but according to this he is consubstantiall with vs. And as wee pronounce these to bee distinct diuerse one from the other not to bring in a diuision of one vndiuided person but to note the distinction and vnconfoundablenes of the natures and properties of the Word and the flesh so we affirme and worship those as vnited which make to the manner of the vndiuided vnion or composition Vigilius Lib. 4. against Eutyches IF there be one nature of the Word the flesh how then seeing the Word is euery where is not the flesh also found euery where For when it was in the earth it was not verily in heauen and now because it is in heauen it is not verily in the earth and in so much it is not as that as touching it wee looke for Christ to come from heauen whom as touching the Word we beleeue to bee in the earth with vs. Wherefore according to your opinion either the Word is coÌ„teined in place with the flesh or the flesh is euery where with the Word where as one nature doth not receiue any contrarie or diuers thing in it selfe and it is a thing diuerse and far vnlike to be circumscribed in place and to be euerie where and seeing the Word is euerie where and the flesh is not euerie where it is apparent that one and the same Christ is of both natures and is euerie where as touching the nature of his Godhead but is not euerie-where as touching the nature of his manhood is created and hath no beginning is subiect to death and cannot die the one he hath by the nature of the Word whereby hee is god the other by the nature of his flesh whereby the same God is man Wherefore that one son of God and the same made the sonne of man hath a beginning by the nature of his flesh and hath no beginning by the nature of his Godhead was created by the nature of his flesh and was not created by the nature of his godhead circumscribed in place by the nature of his flesh and not conteined in any place by the nature of his Godhead is lower also than the Angels by the nature of his flesh and is equal with the father according to the nature of his God-head died by the nature of his flesh and neuer died by the nature of his Godhead This is the Catholique faith and confession which the Apostles deliuered the martyrs established and the faithfull hitherto holde and mainetaine Now haue wee in few wordes expounded those articles of the Apostolique creede which intreate of the person of Christ and haue withall declared in the exposition thereof those things which are necessarie for vs to knowe both of the diuinitie of Christ and of his humane nature which was taken by the Word of the seede of Dauid vnited personally with the Word by the vertue of the holy ghost and begotten in maruelous nanner of the Virgines substance And it was requisite not to suffer that any sinne should passe or bee deriued into his substance 1. Because hee was to satisfie for sinne 2. Because it was not conuenient or meet that the Woorde the sonne of God should take a nature defiled with sinne To beleeue then in the son of God conceiued by the holy ghost is to beleeue 1. That he was made man after a marueilous manner and that hee was made one Christ of a diuine and an humane nature 2. That hee being so holily conceiued and borne doth purchase for vs the right and power to bee the sonnes of God Because this person is sufficient able to recouer for vs our lost righteousnes and to bestowe it on vs. For hee is vnited with the Worde that is hee is true and naturall God and man such as the Mediatour ought to bee Hee will also performe this because he was borne to this end euen to sanctifie vs. Of al these euerie one of vs may certainlie collect and conclude That this Christ is our Mediatour And the reason of this collection and consequence is Because by this that he is the only begotten Sonne of God it is manifest that Christ is true God consubstantial coeternal and equall with the Father By his holy conception and natiuitie it is also manifest that hee is true man and that perfectly iust and vnited with the God-heade or Woord and such a one was it requisite our Mediatour should be OF CHRISTES HVMILIATION THE course of order requireth that now consequentlie we expound and declare those Articles which treat of the office of Christ and first of al of his humiliation or humbling which is the former part of Christes office whereunto belong these Articles Hee suffered vnder Pontius Pilate was crucified dead buried descended into hel After we haue expounded these we wil come vnto the rest of the Articles which speake of his glorification which is the other part of Christs office HE SVFFERED VNDER PONTIVS PILATE I Beleeue in Christ which suffered that is I beleeue 1. That Christ froÌ„ the verie moment of his conception susteined calamities mesâ—ries of al sorts for my sake 2. That at that his last time he suffered all the most bitter tormentes both of bodie and soule for my sake 3. That he felt the horrible and dreadfull wrath of God thereby to make recompence for mine and others sinnes and to appease his ire and wrath against mankind These two are different To beleeue that christ suffered and to beleeue in Christ which suffered For that is to haue onely an historical faith of Christes passion neither to repose anie confidence in him but this is to beleeue not onlie that Christ suffered but also to repose and place our trust and confidence in Christs suffering and Passion OF CHRISTES PASSION THE Passion of Christ onelie doth followe next his conception and natiuitie 1. Because in his Passion consisteth our saluation 2. Because his whole life was a Passion suffering and calamitie Yet notwithstanding many things maie and ought to be obserued out of the storie of the whole race of his life on earth For that 1. doth shew This person to be the promised Messias seeing in him concur and are fulfilled all the Prophecies 2. That storie is a consideration or meditation of that humility or obedience which hee perfourmed vnto his Father The chiefe questions of Christes Passion are these 1 What Christ suffered 2 Whether he suffered according to both natures 3 What was the impellent cause of Christes Passion 4 What the final cause or end thereof 1 WHAT CHRIST SVFFERED BY the name of Passion is vnderstoode the whole humiliation or the obedience of his whole humiliation all the miseries
death of the onely begotten Sonne of God 2 That it might be an exasperating of the punishment and so wee so much the more confirmed in a true faith when wee consider Christ by this kinde of punishment to haue taken vpon him our gilt euen our punishment also and curse according to that Cursed is euerie one that hangeth on tree Deut. 21.23 Gal. 3.13 3 That the trueth might answere according to the types and figures so we might know the types to be fulfilled in Christ For 1 The sacrifices which shadowed the sacrifice of Christ were hung vpon trees thereby to signifie that Christ should be fastned on a tree and accomplishing his sacrifice offer a holy sacrifice vnto his Father 2 The sacrifices being lifted vp on high before they were burned did signifie the exalting and listing vp of Christ on the Altar of the Crosse 3 The same was shadowed in Isaack who being laid on wood was to haue beene sacrificed of his Father 4 The brasen Serpent which Moses set vp vpon a pole in the wildernesse depainteth this kind of punishment Christ himselfe interpreted of himselfe this type of the brasen Serpent Joh. 3.14 DEAD I Beleeue in Christ dead that is I beleeue Christ not onely to haue suffered extreame torments for my sake but also death it selfe hath by his death obtained for me remission of sinnes and reconciliation with God consequently also the holy Ghost who beginneth in me a new life that I may againe bee made the Temple of God and at length attaine vnto euerlasting life wherein I shall woorship and magnifie God for euer OF CHRISTS DEATH THE chiefe Questions hereof are 1 How Christ is said to haue bin dead 2 Whether it was requisite and necessarie that Christ should die 3 What are the fruits of Christs death 1 HOW CHRIST IS SAID TO HAVE BEENE DEAD IT is needful to moue this question because of the heretikes who haue depraued the sense of this article Marcion denied that hee died indeed as also hee affirmed the whole ordinarie dispensation and ministerie of the humane nature in Christ and all those thinges which hee did vndergoe for vs to haue bin but imaginarie and that hee onely seemed to bee as a man Nestorius separated the two natures in Christ neither would haue the sonne of God but man onely to haue died Doe not boast thou Jewe saieth Nestorius thou hast not crucified God The Vbiquitaries beleeue that the humanitie of Christ from the moment of his incarnation was so indowed with all the properties of the Godhead as that only in this the humanitie differeth from the Godhead that the humanitie hath by an accident whatsoeuer the Godhead hath by and of it selfe Hereof it commeth that they imagin that Christ was in the time of his death yea when hee was inclosed in the Virgins wombe in heauen and eueriewhere not onely as touching his Godhead but with his bodie too This is it which they call the forme of God Wherefore against all these wee affirme that Christ died truely and corporallie euen by a true diuulsion separation of his soule from his bodie so that not onely his soule and body were not together euerie where but were not together in one place Mat. 27.50 Thē Iesus cried again with a loud voice yeelded vp the Ghost Mar. 15.37 Iesus cried with a loude voice and gaue vp the Ghost Luk 23.46 Father into thy hands I commend my spirit And when hee had saide these words hee gaue vp the Ghost Iohn 19.30 Hee bowed his head and gaue vp the Ghost But yet this is further to be added that although his soule was separated from his bodie yet the Word notwithstanding did not forsake neither bodie nor soule but remained neuerthelesse ioyned both to bodie and soule and therefore the two natures in Christ were not diuelled or sundered by that diuulsion of the soule and bodie Obiection Why then cried hee Mat. 27.46 My God my God why hast thou forsaken mee Aunswere Because of his delay and differring of help and succour For the two natures in Christ ought not to haue beene diuelled or sundered because it is written God hath purchased the Church with his owne bloude And hee was to be the sonne of God who shoulde die for our sinnes that hee might bee a sufficient price for them Hereby also it doth clearely appeare that The vnion of both natures in Christ is no Vbiquitie For the soul being separated from the bodie was not in the graue with the bodie and by a consequent not eueriewhere because that which is euerie where can neuer bee separated Obiection But as vertue that is his diuinitie is saide to haue gone out of him so also hee gaue vp the Ghost Aunswere There is a dissimilitude in these Because the diuinity remaining vnited with the humane nature yet did worke abroade without it The soule did depart from the bodie The reason of this dissimilitude is because the act of his diuinitie is increate and infinite but the act and power of his soul finite and created 2 Whether it was requisite and necessary that Christ should die IT was requisite and necessarie that Christ should die 1. In respect of the iustice of God that so his iustice might be satisfied which required the death of men by whom it was violated For the hurting offending of the greatest good is to bee expiated with the greatest punishment or with the vtmost destruction of nature that is with the death of the giltie condemned for sinne according to that Rom. 6.23 The wages of sinne is death Now it was requisite that the sonne of God should die that hee might bee a sufficient ransome for our sinnes For no creature coulde haue sustained such a punishment as should haue beene equiualent to eternall punishment and yet withall should haue beene temporal Obiection They haue deserued eternall punishment whosoeuer are not reconciled to God by Christ. Therefore the soules ought not to be separated from their bodies that they might suffer eternal damnation Aunswere It dooth not followe but this rather That therefore both bodie and soule must bee together that they maie suffer it which at length shall so come to passe 2 Jn respect of gods truth that the truth of GOD maie bee satisfied For GOD threatned and denounced death when euer wee sinned which denouncing was to bee fulfilled after sin was once committed And this is that commination or threatning pronounced by God himselfe Gen. 2.17 In the daie that thou eatest thereof thou shalt die the death Obiection But Adam did not presently die Aunswere Truely he died spirituallie eternal death and now was dead I hard saith he Gen. 3.10 thy voice There was a terrour in him and a feeling of Gods wrath a strife with death the losse of al the giftes both of body and mind But there followed the equity moderation and lenitie of the Gospell For God had not expressely saide that hee shoulde certainelie die wholy and that
presently For so had hee perished for euer Wherefore the Sonne offered a mitigation and lenifieng raised him vp to a new life that stil notwithstanding he should remaine subiect to the corporal death which yet should not be deadlie and pernicious vnto him 3 In respect of the promise made to the fathers both by words as in Isa 53.7 He is brought as a sheepe to the slaughter and as a sheepe before the shearer is dum so openeth he not his mouth by sacrifices wherby god promised that christ should dy dy such a death as should be an equiualēt price for the sins of the whole world This could not be the work of any meere creature but of the son of god only and therefore it was requisite necessarie that the Sonne of God should suffer so grieuous a death for vs. Obiection Then they doe not satisfie gods iustice who are punished because their punishment is endlesse and eternall Answere They satisfie by eternal punishment Replie So then might we also be deliuered from the curse by our selues Aunswere So then shall wee neuer bee deliuered but shall susteine punishment eternall which is without ende Out of this which hath beene saide we may draw this doctrine 1 That sinne is most of all to bee eschued of vs which could not bee expiated but by the death of the sonne of god 2. That wee ought to bee thankefull to the sonne of god for this his so great a benefit of vnspeakable grace fauour bestowed vpon vs. 3. That all our sinnes how many how great and how-greeuous soeuer they be are expiated and done awaie by the death alone of Christ 3 The fruit of Christs death THE fruite cōmoditie of Christs death is the whole work of our redemption 1. Iustification or remission of sinnes because the iustice of God requireth that God should not punish a sinner twise but hee hath punished our sinnes in Christ Therefore hee will not punish againe the same in vs. 1. Iohn 1.7 The bloud of Iesus Christ purgeth vs from all sin as well originall as actuall as well of fact or doing what we should not as of omission or not dooing what we should The cause of this effect is the death of Christ 2. The gift of the Holy ghost through his working regeneration a new life because Christ by his death hath not onely obtained for vs pardon for our sinne and reconciliation with god but also the gift of the holy Ghost that by his working and vertue the old man might bee crucified with Christ that is that by the Holy Ghost through the efficacie of Christs merite our engraffing into him our corrupt and as yet not regenerated nature might bee abolished in vs and that of the contrarie righteousnesse might be begunne in vs the image of God destroied by the Diuel in vs might bee restored and wee by the same spirit moued to shew yeelde all thankefulnes for so great a benefite 1. Cor. 1.30 Christ is made vnto vs righteousnesse wisedom sanctification and redemption Col. 2.10 Ye are compleat in him The death of christ is the impellēt or motiue cause in effectuating our regeneration in two respectes 1. In respect of god because for the death of christ god pardoneth vs our sinne and giueth vs the holie ghost Galat 4.6 Because yee are Sonnes god hath sent forth the spirite of his Son into your harts which crieth Abba Father 2. In respect of vs also it is an impellent cause because they who apprehend Christs merit by a true faith and apply his death vnto themselues for them it is vnpossible to be vnthankfull For all after they are once iustified prepare and addresse themselues to do those things which are grateful vnto God for regeneration or the desire and endeuour of obeying God cannot bee separated from the applying of his death vnto vs nor the benefite of regeneration from the benefite of iustification All who are iustified are also regenerated and sanctified And all who are regenerated are also iustified Obiection 1. Pet. 1.3 The Apostle attributeth our regeneration to Christes resurrection why then is regeneration here attributed to his death Aunswere It is attributed vnto Christes death as touching his merite for hee merited regeneration for vs by dieng And it is attributed to Christes resurrection in respect of the applieng of it for by rising from the dead he applieth vnto vs regeneration and giueth vs the Holie Ghost 3. Eternal life is also the fruit of Christs death Ioh. 3.16 God so loued the woorld that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life 1. Iohn 5.11 GOD hath giuen vnto vs eternall life and this life is in his Sonne Obiection Jf Christ died for vs why then die we too For hee should not die for whom another hath alreadie died otherwise the satisfaction would seeme double Aunswere He for whom another hath died should not dy as thereby to satisfie that is so that his death should be any merite or satisfaction but there are other causes why we must die For wee die not to satisfie the iustice of God but by death as a meane to receiue those giftes which Christ by his death hath merited for vs. For this our temporal death is 1. An admonition of the greatnesse of sinne 2. A purging and cleansing of vs. For by death are purged out the reliques and remaines of sinnes in vs. 3. A translating into eternal life For by corporal death is the passage of the faithfull made into eternall life Reply If the cause be taken away the effect is takē away but the cause of death in vs which is sin is taken awaie by Christ therefore the effect also which is death it selfe ought to be taken awaie Ans Where al cause is taken awaie the effect also is taken awaie but in vs all cause of death is not taken awaie as concerning the purging out of sinne albeit it bee taken awaie as touching the remission of sinne Or we maie aunswere vnto the Minor proposition That sinne is indeede taken awaie as touching the guilt but it is not taken away as touching the matter of sinne which as yet remaineth AND BVRIED THE causes of Christes buriall are 1 That we might knowe that hee was dead indeed For the liuing are not buried but the dead only And hither belong some parts of the storie penned by the Euangelists as that christ was pearced with a launce that he was taken downe from the Crosse that he was annointed wrapt in linnen clothes For as by the touching feeling of him by his eating appearing after his resurrection we gather that he did indeed rise again so of the other we collect that he was indeede dead 2 That the last part of his humiliation whereby hee did debase himselfe for our sakes might bee accomplished That was his burial in which his body was as well cast into the earth as any other
Thirdly Christ did rise truly and indeed so that his soule did truelie and indeede returne vnto his bodie and he did truely come foorth euen out of the graue also in despite of the watchmen they beeing withal amased and stroken therewith Fourthly he rose the third daie as it was foreshadowed in Jonas and because that type of Ionas was so fulfilled thence it certainly followeth that this Iesus is the Messias promised vnto the Fathers 3 FOR WHAT CAVSE HE ROSE CHrist rose 1. In respect of the prophecies which were vttered of his resurrection Thou shalt not leaue my soul in the graue neither shalt thou suffer thy holy one to see corruption Psa 16.10 And Isai 53.10 When hee shall make his soule an offering for sinne hee shall see his seede and shall prolong his daies He shall see of the trauaile of his soul and shal be satisfied Matth. 12.39 No signe shall bee giuen vnto it saue the signe of the Prophet Ionas For as Ionas was three daies three nightes in the Whales bellie so shall the sonne of man bee three daies and three nightes in the heart of the earth Matth. 17.23 They shal kill the sonne of man but the third day shall he rise againe Ioh. 20.9 As yet they knew not the Scripture that hee must rise againe from the dead 2. He rose for his Fathers and his owne glorie Rom. 1.4 Declared to be the son of God by the resurrection from the dead Ioh. 17.1 Father glorifie thy Sonne that thy sonne maie also glorifie thee 3 For the worthinesse and power of the person that rose For first Christ is the beloued and onlie begotten Son of God Ioh. 3.35 The father loueth the sonne and hath giuen al thinges into his hand Secondlie Christ is true God and autor of life Ioh. 10.28 I giue vnto them eternall life and they shall neuer perish neither shall any pluck them out of my hand It had beene absurd then that hee should not bee raised who giueth life to others Thirdly Christ is righteous in himselfe and satisfied for our sinnes which were imputed to him Now where sin is not there dooth not death raigne any more 4 In respect of the office of the person who rose For first the Mediatour who was true God and man should raigne for euer 2. Sam. 7.13.14 I wil stablish the throne of his kingdome for euer J will bee his father hee shall bee my son Psa 45.6 Thy throne O God is for euer euer the scepter of thy kingdome is a scepter of righteousnesse Psal 89.3 I haue made a couenaunt with my chosen I haue sworne to Dauid my seruaunt Thy seede will I stablish for euer and set vp thy throne from generation to generation And againe I haue sworne once by my holynes that I will not faile Dauid saieng His seede shall endure for euer and his throne shall bee as the sunne before mee Hee shall be established for euermore as the Moone Ezech. 37.23 24. They shall bee my people and I will bee their god And Dauid my seruaunt shall bee king ouer them and they all shall haue one sheephearde Dan. 7.27 The kingdome and dominion and the greatnes of the kingdome vnder the whole heauen shall bee giuen to the holy people of the most high whose kingdome is an euerlasting kingdome and al powers shall serue and obey him Luk. 1.33 Of his kingdome shall bee none ende Secondly The Mediatour who was to bee our brother and true man should euer make intercession for vs and as an euerlasting Priest appeare for vs before God Psa 110. Thou art a Priest for euer according to the order of Melchisedech Rom. 8.34 It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request for vs. Thirdly The Mediatour which is to bee true man should bee Mediatour both by his merit by his efficacie or power For it sufficed not that hee died for vs but hee was furder to bestow through his power his benefites vpon the Church and vs all who by dying or by his death had obtained for vs righteousnes that is the Holy Ghost life and glorie eternall For both belong vnto the Mediatour who therefore obtaineth them for vs by his intercession and death and in whom also the same benefites are therefore placed by the Godhead that hee should make vs partakers of them Ioh. 1.16 Of his fulnesse haue al wee receiued Neither ought it to seeme any maruell that Christ doth bestow the same benefites on vs which hee obtained of the Godhead by his death for vs. For a man may both obtaine a thing of one for another and also bestow the same on him for whom hee obtained it As be it that one maketh request for thee vnto the Prince for a gift of a thousand crounes the prince doth this for his sake that requested it and bestoweth also that gift on him that he may bestow it on thee hee then shall obtaine this gift for thee of the Prince and withall shall bestow the same on thee Now albeit Christ could haue bestowed the benefits of his death vpon vs by his Godhead by the meanes wherof wee are iustified and regenerated and beginne faith and new life by the holy Ghost yet notwithstanding as God decreed by man to raise the dead for by man came the resurrection 1. Cor. 15.21 and by man to iudge the worlde so also hath hee decreed to bestowe these giftes by Iesus man that the same might be and continue mediatour who is true God and man Therefore also it was requisite that Christ should remaine for euer our brother and our head that we of the other side being engraffed into him by a true faith shoulde alwaies remaine his members Which thing al the testimonies doe confirme which attribute an eternall kingdome vnto the seede of Dauid For on that kingdome is our saluation grounded and the kingdome of Christ the Sonne of Dauid could by no meanes haue been eternal if his humane nature had continued in death Obiection But in the old testament before his incarnation or humiliation Christ without his humanitie did bestow the same benefits on the Fathers which hee bestoweth on vs in the new Testament and was no lesse before the taking of flesh Mediatour than since also he did the same thinges before his comming which he dooth after his comming in the flesh Ans But neither had hee then doone those thinges except hee should haue beene afterwards man and haue continued alwaies man so neither now should he doe the same if hee did not reteine the nature which he tooke for euer Iohn 5.27 The father hath giuen the sonne also power to execute iudgement in that hee is the sonne of man 5 He rose for vs and that in three respectes 1. For our Iustification Rom. 4.25 our Lord Iesus christ was deliuered to death for our sinnes and is risen againe for our iustification Now the
not adorned with diuine properties it followeth that there is no difference betweene christ and other saints For no other difference can bee found but the equalling of his manhood with his god-head For the difference betweene christ and the Saints either is in substance essence or in properties But not in substance Therefore in properties Answer We deny that there is any difference between Christ and the Saints either in substance or in properties or giftes for this enumeration or reckoning is not perfect complete There is wanting a third difference whereby Christ is distinguished from all the Saintes namely the secret personall vnion of both natures Reply Phil. 2.9 It is said God hath giuen him a name aboue euerie name Aunswere 1 God hath giuen him such a name that is together with his godhead For as the godhead so the properties of the godhead were giuen him of the Father 2. God gaue such a name to him that is to christ man by personal vnion not by anie exequation or equalling of both natures By these three obiections it appeareth that the Vbiquetaries of whome these thinges are brought fall into foule errors First into the errour of Nestorius because they sunder the vnited natures in christ Secondly into the error of Eutyches because they confound the same natures Thirdlie They disarme vs of those weapons wherewith we shoulde fight against Arrians and Sabellians For they doe fouly eneruate and weaken all those places which prooue Christes diuinity by drawing them to the equalling of his humane nature with his diuine But wee are to obserue in how many respectes Christ is said to be present with vs. First he is present with vs by his spirite and God-head Secondly he is present as touching our faith and confidence wherewith we behold him Thirdlie he is present in mutual dilection and loue because he loueth vs and we him so that he doth not forget vs. Fourthly he is present with vs in respect of his vnion with humane nature that is in the coniunction of the soule with the body For the same spirit is in vs and in him who ioyneth and knitteth vs vnto him Fiftlie hee is said to bee present with vs in respect of that hope which wee haue of our consummatiō that is that certain hope which we haue of comming vnto him 3 Wherefore christ ascended into Heauen CHRIST ascended first for his owne and his Fathers glorie For 1. He was to haue a celestiall kingdome therefore hee might not abide in earth Eph. 4.10 He that descended is euen the same that ascended farre aboue al heauens that hee might fill all thinges 2. It was meete that the Head should be glorified with excellencie of giftes aboue all the blessed as being the members of that Head which could not haue bin done in earth Secondly Hee ascended in respect of vs and that for foure causes 1. That hee might gloriously make intercession for vs namely by his vertue efficacie and wil. For it is the will of the Father and the Son that his oblation and sacrifice shoulde bee for euer of force for vs and so by making intercession for vs he should apply his benefites and the merites of his death vnto vs vnto which application was required his whole glorification the partes whereof are his Resurrection Ascension and Session at the right hand of the Father Obiection He made intercession for vs also on earth Aunswere This intercession was made in respect of the intercession to come For of that cōdition he made intercession before that hauing accomplished his sacrifice on earth he should present himselfe for euer a Mediatour in the celestial Sanctuarie 2. That we might also ascend and might be assured of our ascension Ioh. 14.2 I wil prepare you a place In my fathers house are manie dwelling places that is places to abide for euer for hee speaketh of continuing 3. That hee might send the holy Ghost and by him gather comfort and defend his church from the Diuel vnto the worldes end Iohn 16.7 If I goe not awaie the comforter will not come vnto you Obiection Hee gaue the holie Ghost both before and after his resurrection Wherefore hee went not for that cause awaie as to send the holie ghost Aunswere Hee had giuen him indeede before but not in such plentifull manner as in the daie of Pentecost Againe that sending of the holy ghost which was from the beginning of the world in the church was done in respect of christ to come who shoulde at length raigne in humane nature and giue largelie and in aboundaunt manner the holie Ghost Before his Ascension hee gaue him not in such plentie because of the decree of God who purposed to do both by man glorified And the sending of the holy Ghost was the chiefe part of Christes glorie Therefore it is said As yet was not the holie ghost that is the woonderfull and plentifull sending of the holy Ghost because Christ was not as yet glorified 4. That he might promise for vs in the sight of God that he would bring to passe that we should no more offend 4 What is the difference between christs Ascension ours CHrists ascension and ours agree Both in that it is to the same place and in that also it is to be glorified But they differ 1. Because christ ascended by his owne power and vertue wee not by our own but by his Ioh. 3.13 No man hath ascended into heauen that is by his owne proper vertue but the Sonne of man We shal ascend by and for him Iohn 14.2 J goe to prepare you a place And Iohn 17.24 I wil that they which thou hast giuen me be with mee euen where I am 2. He ascended to be Head We to be his members Hee to glory agreeable for the Head and we shall ascend to glory fit for members He ascended to sit at the right hand of the Father we to sit indeede in his and his Fathers throne but that onely by participation not in the same degree and dignity with him Reuelat. 3.21 To him that ouercommeth will I graunt to sit with me in my throne euen as J ouercame and sit with my Father in his throne Christ therefore ascended as Heade of the Church wee shal ascend as members of this Head that we maie be partakers of his glory 3. Christs ascension was the cause of our ascēsion but it is not so of the contrarie 4. Whole christ ascended but not the whole of christ Because hee ascended as touching his humane nature onely and not as touching his diuine which also is on earth But the whole of vs shall ascend because wee haue onely a finite nature and that but one 5 What are the fruits of christs ascension THE chiefe fruites of christes ascension are First His Intercession which signifieth 1. The perpetual vertue and strength of christes Sacrifice 2. Both wils in christ both humane and diuine propitious and fauourable vnto vs whereby he will that for his Sacrifice
desire of him in the Elect. For hee is giuen to them that desire him Luk. 11.13 Hence is drawen a forcible argument to prooue the God-head of the holy ghost For to worke effectuallie by the ministerie is proper to God onely 1. Cor. 3.7 Neither is he that planteth anie thing neither he that watereth but God that giueth the encrease Matth. 3.11 J baptize you with water to amendment of life but hee that commeth after mee will baptize you with the holie ghost and with fire Rom. 1.16 The gospel is the power of god because the holie ghost is forcible in working by it whereupon also the gospell is called the ministration of the spirite 2. Corint 3.8 Now the holy ghost is receiued by faith Eph. 1.13 Wherin also after that yee beleeued yee were sealed with the holy spirit of promise The world cannot receiue the spirit of truth because it neither seeth him nor knoweth him Obiection But faith is the gift and fruite of the holie ghost Ephes 2.8 By grace are yee saued through faith and that not of your selues it is the gift of god 1. Corinth 12.3 No man can saie that Jesus is the Lorde but by the holie ghost Aunswere 1. The woorking of the spirite is in order of nature before faith but in time both are together because the first beginning of faith is the receiuing of the holy ghost 2. Faith beeing once begun the holy ghost is more and more receiued who woorketh afterwardes other thinges in vs by faith As it is saide Galat. 5.6 Faith worketh by loue Actes 15.9 By faith mens heartes are purified 7 How the holy ghost is reteined THE holie ghost is receiued and kept 1. By meditation in the doctrine of the gospell and by studying to profit therein Psalm 1.2 He that doth meditate in the Law of the lord daâ—â— and night shall bee like a tree planted by the riuers of waters that wil bring foorth her fâ—uite in one season Coloss 3.16 Let the woorde of Christ dwel in you plenteouslie in all wisedome teaching and admonishing your selues 2. Hee is kept by encrease and continuaunce of repentaunce and amendment of life that is by a desire of bewaring to offend against our conscience Matth. 13.12 Vnto him that hath shal be giuen Reuelat. 22.11 He that is righteous let him be righteous still Ephes 4.30 Grieue not the holie spirit of god by whom yee are sealed vnto the daie of redemption Hither maie bee referred a desire of auoiding euill companie and sinne For hee that wil auoide sinne must auoide al occasion of sinning 3. Hee is reteined by dailie and earnest praieâ— and inuocation Luk 11.13 Howe much more shall your heauenlie Father giue the holy ghost to them that desire him The same wee maie see in that panoplie or complet harnesse which the Apostle describeth Ephes 6.14 Likewise it is confirmed by the example of Dauid who praieth Psalm 51.11 That god wil not take his holy spirit from him 4. He is reteined by applieng gods giftes to their right vse that is to his glorie and to the safetie of our neighbour Luke 22 32. And when thou art conuerted confirme thy Bretheren Matth. 25.29 Vnto euerie man that hath it shall bee giuen and from him that hath not euen that he hath shal be taken away 8 Whether and how the holy Ghost may be lost HEE may be lost of Hypocrits and reprobates Of the Elect he is neuer wholy lost but onely as touching manie giftes because they alwaies reteine some giftes Neither is hee finally lost of the Elect because at length they returne to repentance But of the reprobate he is altogether or wholy lost and finally so that they neuer receiue him Obiection But the holy ghost departed from Saul Therefore he may also depart from the Elect. Aunswere Hee departed from Saul but not the spirit of regeneration for he neuer had him Reply Yea but the regenerating spirite also departeth because Dauid praieth Psal 51.12 Restore to me the ioy of thy saluation Answ He is lost oftentimes as concerning some giftes of regeneration but not wholy For it cannot possibly bee that the Godly should reteine no remnants seeing they doe not sin to death A man saith Bernard neuer abideth in the same state either he goeth backward or forward For this difference is to be obserued held for the assoiling of that question How namely the perseuerance of the Elect may be notwithstanding certaine albeit they leese the holy Ghost which is because they are neuer wholly and finally destitute of the holy Ghost Now the holy Ghost may be lost fower waies and those contrarie to those other meanes whereby he is reteined 1 By neglecting the Woord and Doctrine For Paul willeth Timothie to stirre vp the gift of God which was in him also teacheth him how that may be doone 1. Tim. 4.15 By giuing attendance to his reading to exhortation and doctrine 2 He is lost by carnall securitie and by giuing ouer our selues to commit wickednesse against our conscience 3 By neglect of praier 4 By abusing the giftes of the holie Ghost as when they are not imploied to his glorie to the safety of our neighbor Luk. 8.18 Vnto him that hath shal be giuen from him that hath not euen that he hath shall be taken awaie 9 Wherefore the holy Ghost is necessarie HOW necessarie and needefull the Holy Ghost is and for what causes doth clearely appeare by these places of Scripture Ioh. 3.5 Except that a man be borne of water and of the spirit he cannot enter into the kingdome of Heauen 1. Cor. 15.50 Flesh bloud cannot inherit the kingdome of God 2. Cor. 3.5 Wee are not sufficient of our selues to thinke anie thing as of our selues but our sufficiencie is of God Hence we may thus conclude without whom we cannot thinke much lesse doe ought that is good and without whom we can neither be regenerated nor know God neither attain vnto the inhetaunce of the celestiall kingdome without him we cannot be saued But without the holy Ghost these things cannot be done by reason of the corruption blindnes of our nature Therefore without the holy Ghost it cannot be that we should be saued so it followeth that he is altogether necessarie for vs vnto saluation 10 How we may know that the holy Ghost dwelleth in vs. WEE know that wee haue him by the effectes or by his benefits and blessings in vs as by the true knowledge of God by regeneration faith and the inchoation or beginning of new obedience or by a readinesse and willingnesse to obay God Rom. 5.1 Beeing iustified by faith wee haue peace towards God The loue of god is shed in our harts Againe we know it by the testimony and witnesse which hee beareth vnto our spirit that we are the Sonnes of god Moreouer most certaine testimonies and tokens of the holy Ghost dwelling in vs are Comfort in the midst of death ioy in afflictions a purpose to perseuere in
that vniuersall inuisible church which remaineth as yet in the field and is fighting on earth yet it is and lieth hid in the visible church And therefore there is almost the same difference betweene the vniuersal visible church and this Militant which is between the whole and a part Obiection If the whole be visible the part also is visible Aunswere That part is also visible as concerning the men Elected or as they are men and as they professe the doctrine of the visible church but it is not visible as concerning the godlinesse or faith of men or as concerning faith and repentaunce in men That this inuisible church militant here on earth is a part of the visible church is apparent euen out of this place of Paul Rom. 8.30 Whom the Lord predestinate them also he called This calling whereby the Lord calleth vs is of two sortes inward and outwarde the inwarde Sainct Paul saith was wrought according to the purpose of sauing men and the Elect are called by both Hypocrites are called onelie by the outwarde calling And in respect of this outwarde calling is the church called visible and the Church of the called wherein are hypocrits also But the inuisible is called the company or church of the Elect and chosen The Church of the old Testament and the New There is also another diuision of the Church into the Church of the olde Testament and of the newe The church of the olde testament is a companie or congregation embracing the doctrine of Moses and the Prophets and making profession that they will embrace in Iurie the Mosaicall ceremonies and keepe them and as well in Iurie as also out of Iurie embrace the thinges signified by those ceremonies that is beleeuing in the Messias which was to bee exhibited The church of the newe testament hath not these differences because all beleeue in the Messias already exhibited This Church is a companie embracing the doctrine of the Gospell vsing the Sacramentes instituted by Iesus christ beleeuing in him being exhibited the tru Messias 3 What are the tokens or marks of the Church THE markes of the true Church are 1. 1 Profession of the true doctrin Profession of the true vncorrupt rightlie vnderstood doctrin of the Law Gospell that is of the doctrine of the Prophetes and Apostles There concur withal oftentimes errors but yet notwithstanding this marke is sure if the foundation be kept albeit stubble be builded thereon yet so that those errors or stubble be not maintained 2. 2 The right vse of the sacraments 3 Profession of obedience to the doctrine The right and lawfull vse of the Sacramentes 3. Profession of obedience to the doctrine or ministerie Obiection In manie churches which professe true doctrine this third marke is not seene therefore they are no churches Aunswere 1 There are manie in them who indeed yeeld and endeuor to yeeld obedience 2. Al obey acknowledging by their profession that sinnes ought not to bee maintained But it is necessarie that this third mark should be added because they shoulde mocke God who woulde saie that they receiued this Doctrine of Christ and would not frame their liues according vnto it Matth. 28.19 Goe and teach all nations baptizing them in the name of the Father and the Sonne the holy Ghost Teaching them to obserue all thinges whatsoeuer I haue commaunded you In these woordes of Christ are all those three markes of the Church conteined Obiection 2. Not all that challenge these markes are the Church because all haue them not though they challenge them But those which all Schismatiques and heretiques doe challenge vnto them are not the markes of the true Church But all of them do challenge these vnto them therefore they are not the markes of the true Church Ans I denie the Maior For we are not to see whether they chalenge theÌ„ but whether they haue them So also woulde it follow that the heauenly blessings which are proper to the true Church are theirs also because they challenge them Obiect 3. Without which the church cannot bee that is a marke thereof But without the ordinarie succession of Bishops the church cannot be Therefore it is a marke thereof Ans By ordinarie succession in the ministerie The ordinarie succession of Bishops no necessarie marke of the Church is meant the succession of ministers in the same true doctrine and administration of Sacramentes And if the proposition bee so vnderstoode it is true for such a succession is nothing else than those notes which wee haue put But in the conclusion of this obiection is vnderstoode that there shoulde bee an ordinarie succession into the same place whether they teach the same doctrine or a diuerse from it And so also it should be a tying of the Church to a certaine Citie Region and so foorth Saint Augustine against Manichaeus his Epistle cap 5. sheweth how he was brought to the faith of the Catholique Church For hee saith That hee obeied the catholiques when they said Beleeue the gospell and there he bringeth forth that common saieng I woulde not beleeue the gospell except the autoritie of the catholique church mooued mee thereunto By the testimonie therefore of the church he was mooued to reade the gospell and to beleeue that heauenlie doctrine was conteined therein But doth hee after hee beleeued the gospell promise that hee would beleeue the church more than the gospel if the church determine or propound anie thing which is either contrarie to the gospell or can bee prooued by no testimonie of Scripture This doubtles Augustine neuer meant Naie elsewhere he denounceth Anathema and biddeth a curse come to them who declare any thing besides that which wee haue receiued in the writings of the Lawe and Gospell And in the selfe-same place he witnesseth That he because he beleeueth the Gospell cannot beleeue Manichaeus for that hee readeth nothing in the Gospell of Manichaeus Apostleship Therefore traditions or ordinances of the church bring vs vnto the scripture and ty vs to that voice which soundeth in the Scripture The Papistes wrâ—ngling about Traditions But here it must bee obserued howe honestly and fairely the Papistes deale For wheresoeuer they meete with the word Tradition that by and by they wrest to their traditions which can not bee proued out of the worde of god As when Paul saieth 1. Cor. 15.3 J deliuered vnto you that which J receiued straight waies they crie out heare you traditions I heare but reade on there in the woordes folowing Paul him-selfe by writing declaring what those traditions are J deliuered vnto you how that Christ died for our sinnes according to the scriptures And that hee was buried and that hee arose the third day according to the scriptures Pauls traditions written verities and registred scriptures Heare you heare Pauls traditions to bee doublie thinges written For first they were taken out of the scripture of the old Testament Secondly they were committed to
of the Gospel It may bee also defined briefly thus Euangelical iustice is a conformitie with the law performed by Christ imputed of God to vs by faith The legal iustice is performed either by the obedience of the law or by punishment For the lawe necessarily requireth one of these That which is performed by the obedience of the law is either generall or particular The general is an obseruing of al the laws which belong vnto vs or it is an obedience according to all the lawes vnto vs appertaining 1. Thes 4.11 Studie to be quiet and to meddle with your owne busines Generall or Vniuersal Iustice â—erfect Iustice This generall iustice is of two sorts perfect and vnperfect The perfect is an external and internal obedience to all the lawes belonging vnto vs. Or it is a perfect both inwarde and outward conformitie with the law of God Deut. 27.26 Cursed be he that confirmeth not al the words of this law to doe them The imperfect or begun iustice Vnperfect Iustice is a conformitie begun onelie and vnperfect euen such a iustice as doth not doe all things or not after that manner which the lawe requireth This vnperfect iustice is also of two sorts Philosophicall Iustice the one Philosophicall the other Christian The Philosophicall is a knowledge in the mind of Gods law and vertues vnperfect obscure and weake and whatsoeuer manner of purpose in the will and heart to doe those things which are right and honest according to that vnperfect knowledge and a directing and gouerning of their behauiour and manners according to the lawes Christian Iustice The Christian is regeneration or a knowledge of God and his law vnperfect indeede yet more notable and perfect than the philosophicall and to be perfected after this life rising from faith and the loue of God kindled in the hearts onely of the regenerate by the vertue and operation of the holy ghost through the gospel and ioined with an earnest and serious inclination of the will and heart to obey God according to all his commaundements The particular iustice Particular Iustice Commutatiue Iustice is that vertue which giueth to euerie one his owne and is of two sorts Commutatiue or exchanging and distributiue The Commutatiue obserueth equalitie of things and prices in exchanges and contracts or bargains The Distributiue Distributiue Iustice obserueth a proportion in distributing offices goods rewardes punishments giuing rewardes and punishments agreeable and proportionable vnto the persons There is also an other diuision of iustice namely Iustice of the person and of the cause Of the person and of the cause Iustice of the person when a person is iust and agreeable to the law Of the cause when he hath a iust and good cause in any controuersie whether the person himselfe be good or bad 3 In what iustice differeth from iustification IVstice is the verie conformitie it selfe with the lawe and the fulfilling of the lawe and the thing whereby wee are iust before god which is the very satisfaction of Christ performed on the Crosse Iustification is the application of that iustice What Iustification is and by this application the thing whereby we are iust euen that iustice and satisfaction of Christ is made ours and except that bee made ours or applied and imputed vnto vs wee cannot bee iust as neither the wall is made white except whitenes be applied vnto it For euen in like manner doth iustice differ from iustification or iustifieng as whitenes from whitening so application and imputation are not all one for imputation is not extended so farre as application For God alone doth impute but wee also doe applie vnto vs. Now Iustification is diuided in like sort as is Iustice Legall Iustification For there is one Justification legall which is a working of that conformitie with God or with the law of God in vs when as wee are regenerated There is another Iustification Euangelicall which is an application of the Euangelicall Iustice vnto vs Euangelicall Iustification but not a transfusion of the qualities into vs or it is an imputation of anothers iustice which is without vs an assoiling and absoluing of vs in iudgement Psal 143.2 In thy sight shall none that liueth be iustified Therefore that iustice whereby being applied and imputed vnto vs wee are iustified is not in vs but without vs. 4 What is our iustice Our righteousnesse is Christs satisfaction which consisteth in his whole humiliation OVR Iustice or righteousnesse that is the iustice or righteousnes of the Gospel whereby we are iust in the sight of God is not our conformitie with the Law but it is Christs satisfaction perfourmed vnto the Lawe for vs or the punishment which he susteined for vs and so his whole humiliation that is his taking of fleshe his vndertaking of seruitude penuâ—ie ignominie and infirmitie his suffering of that bitter passion and death all which he did vndergoe for vs but willinglie and that humiliation and satisfaction freely of God imputed vnto vs his faithful and beleeuers 1. Corinth 2.2 J esteemed not to know anie thing among you saue Jesus Christ and him crucified Coloss 2.10 Ye are compleate in him Rom. 5.19 By the obedience of one shal manie be made righteous Isai 53.5.6 With his stripes we are healed The Lord hath laid vpon him the iniquitie of vs al. Nowe that Christ might perfourme obedience and satisfie for vs it behooued him to bee our Mediatour beeing by himselfe iust and holy Heb. 7.26 For such an High-Priest it became vs to haue holy harmelesse vndefiled separate from sinners and made higher than the heauens All these things are true perfectly wholy in Christ For hee hath perfectly fulfilled the Law for vs 1. by the holinesse of his humane nature 2. Phil. 2.8 by his obedience for he became obedient vnto the death eueÌ„ the death of the crosse And the former fulfilling of the law namely the holinesse of Christes humane nature was requisite for the other euen for his obedience This obedience satisfaction of Christ is our satisfaction our proper iustice for which we please god for which we are receiued into fauor with God the Father and which is imputed vnto vs. That former fulfilling of the Law is indeed imputed also vnto vs namely the humiliation and iustice or righteousnesse of Christes humane nature that wee maie bee reputed holy before god but this holinesse of Christ is imputed vnto vs for his obedience or satisfaction sake because he satisfied for vs gods iustice in susteining eternall punishment and paines which we should haue susteined euerlastingly Hence is it that the effusion of Christes blood as being the complement and consummation of Christes satisfaction is onely said to bee our iustice and righteousnesse 1. Ioh. 1.7 The blood of Iesus Christ cleanseth vs from al sin that is not only from that which is past but also from that which is to come Obiection The
required 1. That they who vse the sign shew forth the death of the lord 2. That they trie thēselues whether they haue faith repentance or no. And seeing the age of Infants can not doe these things Infants are for good cause excluded frō the Supper 6 What is the right and lawfull vse of Baptisme The drosse which the Papistes blend with the simplicity of Christes institution in baptisme is to be reiected THE right and lawfull vse of baptisme is when the ceremonies or rites instituted by Christ in baptisme are not changed Whence it is manifest that the drosse and filth of Papists as oile spettle and exorcisme or coniuration is to bee throwen away Obiection But these appertaine and belong to order and comlinesse Aunswere The Holy Ghost knew well enough what did appertain thereunto Reply But they appertaine to the signifieng of some thing Ans It belongeth not to men to Institute any sign of Gods wil. This also we are to thinke iudge of others of the same hatching 2. The vse of baptisme is right when baptism is giuen to them for whom it was instituted which are al the cōuerted or mēbers of the church 3. When baptisme is vsed to that ende whereunto it was instituted not for the healing of cattle but when the true endes thereof are respected Briefly the lawful and right vse of Baptisme is when hee that is conuerted is baptized according to the lawfull rite and end Now Baptisme may not be reiterated 1 Because it dependeth not on the person of him that baptizeth And further he that is once engraffed into Christ shal neuer bee cast out or reiected and therefore it sufficeth to be once receiued 2 Saluation doth not depend on baptisme 7 In place whereof baptisme succeeded Baptisme succeeded in the roome of circumcision BAptisme succeeded in the place of circumcision which is prooued first by the woord of the Apostle before alleadged For he saith That we are circumcised in Christ with circumcision made without handes by putting off the sinful body of the flesh through the circumcision of Christ The Apostles purpose is by this speech to shew that there is no fruit or vse now Of the circūcision which was made with hands because that was accomplished fulfilled in christ which was by it prefigured and shadowed Now to declare expound these words he presently addeth that they are buried together with christ by baptisme by which words he sheweth that the complement truth of baptism is the cōplement truth of circumcision seeing baptism signifieth one the selfe same thing to vs which circumcision signified of old time vnto the Fathers which is that spiritual circumcisiō which christ accomplisheth performeth in vs. This only is the difference that baptisme is the signe of the thing exhibibited which circūcision prefigured when it was yet absent not exhibited Wherefore wee are taught by this place of Paul that baptism is the same to Christians which circumcision was before to the Iewes 2. That baptism was substituted in the place of circumcision this also conuinceth for that as circumcision so also baptisme is a signe of admission and receiuing into the Church For as the infantes of Iewes and Proselytes beeing borne citizens of the church were thorough grace circumcised but those who were of elder yeares were then first admitted vnto circumcision when they professed Iudaisme so also the infantes of christians are presently baptized but the elder sort are not vntill they haue made profession of true christian doctrine insteede of which profession it serueth the infantes that they were born in the church There are other reasons also besides the testimonies of holy scriptures drawen especially from the vse of Baptisme whereby it may be confirmed that Baptisme succeeded circumcision Now to succeed any sacrament is the former being abolished to be substituted in place thereof and that so as to haue the same vse and end which the former sacrament had and to haue also the same thing signified So is there the same thing signified by baptisme which was before by circūcision Moreouer the citizens of the church are no lesse receiued by baptisme and are discerned from al other men than in times past by circumcision Obiect If baptisme succeeded circumcision then now also only the males are to be baptized if the circumstances of circumcision be kept Answere The circumstances are not now determined as then because also these were peculiar special which maie be omitted without breach of the commandement But this is general agreeing to both that the children of the godly ought by this sign to be engraffed into the church whether that be doone on the eight day or presentlie after their birth 8 How baptisme agreeth with circumcision and wherein it differeth from it CIrcumcision and baptisme agree Baptisme circumcisiō agree 1 In the end which they respect 2 In the thing which they woorke 3 In the thing which they signifie The differences of Circumcision and baptisme 1. In the chiefe and principal end whereas in both is sealed the promise of grace by christ which is alwaies one and the same 2. By both of them is wrought our receiuing into the Church 3 By both is signified regeneration Ye are circumcised in christ with circumcision made without hands Circumcision and baptisme differ 1. In rites For the same are not the rites of circumcision and of baptisme 2. Circumcision on gods behalfe promised grace for the Messias to come baptism for the Messias exhibited The circumcised were receiued into fauour for christ which was to be exhibited the baptised are receiued for christ exhibited 3. Circumcisiō had a promise also of a corporal benefite that is it was a testimonie also that god would giue a certain place for the church in the land of Canaan vntill the comming of the Messias Baptisme hath no promise in particular of any temporall benefite 4. Circumcision on our behalfe did binde to the obseruing of the whole Law ceremonial iudicial and moral Baptisme bindeth vs onely to faith and amendment of life that is to obserue only the morall law 5. Circumcision was instituted for the Jsraelites Baptisme was instituted for all nations that are desirous and willing to come vnto the society of the church 6. Circumcision was to last vntil the comming of the Messias baptisme shal continue vntil the end of the world CERTAINE CONCLVSIONS OF BAPTISME 1 BAptisme is a sacrament of the newe testament whereby christ testifieth vnto the faithful which are baptised in the name of the Father and the Sonne and the holie Ghost remission of all their sinnes the giuing of the holy Ghost and their engraffing into the church and his bodie and they of the other side professe that they receiue these benefites from God and therefore wil and ought hereafter to liue vnto him and to serue him And further the same baptisme was begun by Iohn Baptist and continued by the Apostles because he
by necessity excluded from it But such a communion of saints with Christ is spirituall as the Apostle doth shew 1. Cor. 6.17 Hee that is ioined vnto the Lorde is one spirit 1. Ioh. 4.13 Hereby know we that we dwel in him and he in vs because he hath giuen vs of his spirit Iohn 15.5 He is the vine we are the branches Ephes 1.22 4.15 5.30.31 He is the Bridegroome and we with the whole Church are his spouse 2 Such is our eating of Christ as is his abiding in vs but this is spirituall For that Christs abiding in vs is spirituall is sufficientlie perceiued by this in that such is his abiding in vs as is his Fathers Jf anie man loue me he will keepe my woord and my Father will loue him and we will come vnto him and will dwell with him But how doth the Father dwell in vs or abide with vs Truely by his spirite Therefore Christ also so abideth with vs or dwelleth in vs. 3 Christ abideth in vs perpetually Therefore that abiding or presence is not corporall because as touching his humane nature he saith Me yee shall not haue alwaies Therefore hee is not eaten of vs corporallie nay hee cannot be eaten of vs corporallie except he be in vs corporally and that also perpetuallie 3 Vnto the former mâ—y be adioined also argumentes taken from the sacrifice and adoration Wheresoeuer Christ is present corporallie whether it be after a visible or inuisible manner there he is to be adored to wit by our mindes and the motions of our bodies coÌ„uerted turned thither But he is not to be adored in the supper Therefore he is not present in the supper corporally That he is not to be adored in the supper is easilie proued For it is neuer granted in the new testament to tie bind inuocation to anie certain place Ioh. 4.21 The houre commeth when yee shal neither in this mountain nor at Ierusalem worship the father Againe Jf christ be so be adored worshipped in the supper by our mindes and motions of bodie conuerted vnto the bread that whole oblation sacrifice should consist in the hands of sacrificing masse-Priests because they offer the Son vnto the Father to obtain remission of sins and so were his crucifieng to be reiterated The third sort of argumentes which are drawen from like places of scripture where namelie the same thing is deliuered in words whereof there is no controuersie 1 COrporall eating is in expresse termes condemned by the holie Ghost Jt is the spirite saith Christ that quickeneth the flesh profiteth nothing By these woordes Christ expressely condemneth the corporal eating of his flesh whether visible or inuisible 2 The bread which we break saith the Apostle is the coÌ„munion of the body of christ But this coÌ„munioÌ„ is spiritual because when the same Apostle opposeth it to the communion of diuels ye caÌ„not saith he drink the cup of the Lord and the cup of diuels yee cannot be partakers of the lords table and of the table of Diuels by these words the Apostle denieth that the wicked can be partakers of the bodie and blood of christ in the supper And therefore there is no corporall eating of the body and bloude of christ in his supper 3 Christ saith that the bread is his bodie Therefore they tie not themselues to the verie woorde who say that christs body is in the bread vnder the bread with the bread 4 The cup is the new testament that is the cup is a signe of the new testament for it cannot bee otherwise meant or taken For the new testament is the seale of the promise or the promise it self but not the thing promised Likewise The cup is the communion of the bloud of christ The bread is the communion of the body of christ But this communion is a spirituall eating and drinking of the body and bloud of christ as is apparaunt by the wordes of the Apostle and the signes of that spiritual eating and drinking are bread and wine 5 In the Euangelist To eat christ which is the liuing bread which descended from heauen Likewise To eat Christs flesh and to drinke his bloud signifieth to beleeue in Christ Therefore in the words of the institutioÌ„ it signifieth the same also because christ doth not here otherwise expound them 6 There are also the like places of scripture vttered sacramentally of other sacramentes which confirme also the truth and meaning of this as Circumcision is the couenant The lamb is the Passeouer The leuitical sacrifices are said to be an expiation or doing away of sinne The bloud of sacrifices is called the bloud of the couenant Baptisme is the washing of the new birth Therefore these woords also This is my bodie are in like sort sacramentally spoken 7 Christ commaundeth his supper to bee celebrated and the bread wine to be eaten drunken in remembrance of him but this remeÌ„brance is chiefly performed by faith not corporally Moreouer that in memorial wherof we doe any thing is not it selfe present because we are not said to remember things that are present 8 By one spirite are we al baptized into one bodie whether we be Iewes or Grecians whether we be bond or free and haue been al made to drinke into one spirite Wherefore after the same maner doe we al eate the same bread Which Paul also manifestly sheweth affirming That al the Fathers did eate the same spirituall foode That eating therefore is not corporall whereby we are made partakers of the body and bloud of christ otherwise before the comming of christ the fathers should not haue beene at al made partakers of christ as hauing not as yet taken flesh Vnto these argumentes drawen out of the sacred Scripture and the ground of our faith may be added testimonies of the fathers and the purer church of al which we will at this present bring only that one notable saying of Macharius the Monke Bread and wine are a correspondent type of his flesh and they who receiue the bread which is shewed eate the flesh of Christ spirituallie AGAINST THE TRANSVBSTANTIATION OF THE PAPISTES NOW it is easy to see what we are to thinke of Transubstantiation euen that it is an impious inuention deuise of the Papists which also we wil shew and proue briefly by diuers reasons 1 Paul calleth expressely that which is taken bread both before after the eating Therefore that which is taken in the supper is not really the body 2 Christ brake bread but hee did not then breake his body Therefore the bread is not really his body 3 The Bread was not giuen for vs But the body of christ was giuen for vs Therefore the bread is not really Christs body 4 Christ willeth vs to take this sacrament and to take bread and wine in remembraunce of him Therefore the bread is called the body of Christ not reallie but in that it is a memorial of his body that is the bread is a remembrauncer
one sacrifice for sinnes sitteth for euer at the right hand of God Now the Papists contrarie to these manifest places of scripture will haue Christ to be often offered in the Masse 6 The Masse is repugnant to the doctrine of grace and iustification which teacheth that in this life onelie is the time of obteining fauour by faith alone for the onelie merite of christ The papists neglecting faith which they haue no knowledge of reiecting Christs merit substitute in place thereof this idolatrous inuention For through and for this sacrifice of the Masse and so for this worke as they speake wrought they maintaine that the dead also obtaine remission of sinnes 7 The Masse is repugnant vnto the articles of our faith concerning the true humanitie of christ concerning his true ascension into heauen and his returning from thence at the day of iudgement For they make a corporal presence of christ in the Masse saying that christ is inuisible present vnder the forme of breade and wine the substance of the bread and wine beeing abolished as often as the Masse is celebrated and this presence of Christ is corporal when the accidents onely of the signe remaine Jt is contrarie also to the nature of sacraments which permitteth not the substance of the signs to be abolished neither requireth any naturall connexion of the signes and things and therefore neither is it required in the Supper which leadeth vs to christ crucified and raigning in heauen and from thence communicating himselfe vnto vs. 8 The Masse is contrarie to the communion of Saintes with Christ. For it imagineth an execrable inuention which is that Christes bodie doth descend into our bodies and remaineth as long within our bodies as the formes remaine of bread and wine But the supper reacheth that wee are made members of Christ by the holy gh st and ingraffed into him 9 The Masse is repugnaunt to the true worship of God because it maketh Christ to be there corporally present so by consequent there to bee worshipped Euen as of ould before his ascension it was not onely lawful but in duty required that Christ should be worshipped in whatsoeuer place hee was and so also did his Disciples alwaies worship him when he was present as also when he ascended from them but after his ascension they did not from that time adore worship him turning vnto any one particular place more than other Wherfore seing the Papists in their Masse tie the worship and adoration of christ vnto a thing whereunto christ himselfe by expresse word hath not tied it they professe them selues to be idolaters and doe no lesse absurdly and impiously in this than if they should worship Christ at a wal or if they should worship a piller falling downe before it Which we prooue 1. Because no creature hath power to ty the woorshippe of God to anie thing or place wherein God hath not commaunded by expresse word himselfe to be worshipped and wherein God hath not promised to hear vs. And hereby is the cause of that difference plainly scene why the Iewes directing their praier to the propitiatorie or mercy seat did notwithstanding withall in spirite worship the true God and were by promise from him assured to bee head but worshipping in Dan and in Bethel and in the high places and in the temple of Samaria were idolaters not knowing what they worshipped Ioh. 4 22. Yee worship that which yee knowe not we worship that which we know for saluation is of the Iewes and the cause of this thing is more at large declared in the second of Kinges cap. 17. 2. Because in the newe testament all worshippe which is tied to anie certaine place on earth is vtterlie taken awaie and spiritual worship onlie required stirred and kindled by the holy ghost and doone with a true faith and knowledge of God Ioh. 4.21 The houre commeth when ye shal neither in this mountaine nor at Jerusalem worship the Father In these words Christ doth plainely take away worship tied and restrained to any certaine place on earth Wherefore wee must also take away and haue in detestation this impious inuention of christs corporal presence in the Masse or in the breade and wine For this being but that christ is in bodie present in the bread whether it be said to be done by transubstantiation or by consubstantiation the popish adoration standeth fast and of the contrarie side the presence of Christs body in the breade is taken away if wee take away this foule and shamefull Popish adoration of Christs bodie lying couertly by their iudgement vnder the formes of bread and wine Now withall wee are here to obserue What it is to worship christ in the bread namelie to direct our worshippe in soule minde cogitation and as much as may be in the motion of our bodies to the place in which the bread is and turning thereto to yeelde reuerence vnto christ as if hee were present there m re than else-where So of olde they worshipped God at the Arke turning thereto with their mindes and as much as might be with their external grace and inclination of bodie 1 OBiection The Masse is an application of Christes sacrifice Therefore it is not to be taken away Aunsw I denie the Antecedent because wee applie Christs merit by faith onely Obiect 2. There must bee a perpetuall sacrifice in the Church because Jsai foretoldâ— that it should bee from sabbath to sabbath Aunswere There must indeed be a perpetuall sacrifice in the church which is the sacrifice of thankes-giuing 1. Because it is a remembraunce of Christes sacrifice 2. Because almes were giuen in the primitiue church after the supper was ended which were a sacrifice 3. The supper also is an Eucharistical or thankesgiuing sacrifice For a propitiatory sacrifice the Fathers neuer dreamt of 6 What is the right and lawful vse of the supper THE right and lawfull vse of the supper consisteth in three thinges 1. When the rites and ceremonies instituted of CHRIST are reteined and obserued yet so that they bee not obserued of one or two priuatelie but that in a conuenient and lawfull assemblie of the church the breade be broken distributed and receiued and the wine giuen to all that communicate in remembrance of Christes death that is for confirmation of their faith and to shew their thankefulnesse 2. When the rites are obserued of those persons for whome Christ did institute them that is when the bread and wine is distributed and receiued of others of whom the Lorde woulde haue it receiued namely not of his enemies but of his Disciples which are the faithful For the obseruing of the rite without faith and repentance is not the vse but the abuse of it 3. When the supper is receiued for the right end which is in commemoration and remembraunce of the Lordes death 7 What the wicked receiue in the Lords supper THE wicked receiue 1. The bare signes onely namely bread and wine 2. They receiue those signes
1. Cor. 15.33 forbiddeth 110 What doth God forbid in the eight commaundement Not onely those f 1. Cor. 6 10. thefts g 1. Cor. 5.10 robberies which the magistrate punisheth but by the name of theft he comprehendeth whatsoeuer euil craftes fetches and deuises whereby we seek after other mens goods endeuour by force or with some shewe of right to h Luc. 3.14 1. Thes 4 6. conueie them ouer vnto our selues of which sort are false i Prou. 11.1 16.11 weightes false els vneuen k Ezech. 45.9 c. Deu. 25.13 c. measures deceitfull merchandise couÌ„terfet coine l Psal 15.5 Luc. 6.35 vsurie or any other way or meanes of furthering our estate which God hath forbidden To these we may adde all m 1. Cor. 6.10 couetousnesse and the manifolde waste and n Prou. 5.16 abusing of Gods gifts 111 What are those thinges which God here commaundeth That to my power I help and further the commodities and profit of my neighbour and that I so deale with him as I would o Mat. 7.12 desire to be dealt with my selfe and that I doe my owne woorke painefully faithfully that I p Eph. 4.28 may thereby help others also who are distressed with any neede or calamitie 112 What doth the ninth commandement exact That I beare no false q Prou. 19.5 â— 21.28 witnesse against any man neither r Psal 15.3 falsifie any mans wordes neither backbite or Å¿ Rom. 1.29.30 reproch any man nor t Mat. 7.1 c. Luc. 6.37 condemne any man rashly or vnheard but auoid and u Joh. 8.44 shun with all carefulnesse all kind of lies and deceipts as the a Prou. 12.22 13.5 proper works of the Diuel except I mean to stir vp against mee the most grieuous wrath of god And that in iudgements and other affaires I follow the truth and freely and constantly b 1. Cor. 13.6 Eph. 4.25 professe the matter as it indeede is And moreouer defend and c 1. Pet. 4.8 encrease as much as in me lieth the good name and estimation of others 113 What doth the tenth commandement forbid That our hearts be not at any time moued by the least desire or cogitation against any commaundement of God but that continually and from our heart we detest all sinne and contrarily d Rom. 7.7 c. delight in all righteousnesse 114 But can they who are conuerted vnto God perfectly obserue and keepe these commaundementes No But euen the holiest men as long as they liue haue onely smale beginnings of this e 1.10.1.8 c. Rom. 7.14.15 Eccle. 7.22 obedience yet so that they f Rom. 7.22 Jac. 2.10 begin with an earnest and vnfained desire and endeuour to liue not according to some onely but according to all the commaundements of God 115 Why will God then haue his law to bee so exactly seuerely preached seeing there is no man in this life who is able to keepe it First that al our life-time wee more and more g Joh. 1.9 Psal 22.5 acknowledge the great pronenes of our nature to sin and so much the more greedily h Rom. 7.24 desire remission of sinnes and righteousnesse in Christ Secondly i 1. Cor. 9.24 c. Phi. 3.12.13.14 that wee be doing of this alwaies and alwaies thinking of that and implore and craue of the father the grace of his holy spirit whereby wee may daily more and more bee renewed to the image and likenesse of God vntill at length after wee are departed out of this life wee may ioyfully attaine vnto the perfection which is proposed vnto vs. OF PRAIER 116 Wherefore is praier necessarie for Christians Because it is the cheife part of that a Psal 50.14.15 thankfulnesse which God requireth of vs. And also because God giueth them onely his grace and holy spirit who with vnfained groninges begge them continually of him and b Mat. 7.7.8 Luc. 11.9.13 Mat. 13.12 Psal 50.15 yeelde him thankes for them 117 What is required vnto that praier which shal please God be hearde of him That we aske of the onely true God who hath c Joh. 4.22 c. manifested himselfe in his woorde all thinges which he hath commaunded to be d Rom. 8.26 1. Ioh. 5.14 asked of him with a true affection and desire of our heart and through an inwarde e Ioh. 4.23.24 Psal 145.18 feeling of our neede and miserie f 2. Par. 20.12 cast our selues downe prostrate in the presence of his diuine maiestie and g Psal 2.11 34.19 Is 66.2 builde our selues on this sure foundation that wee though vnworthily yet for Christes sake are certainely h Rom. 10.14 8.15.16 Iac. 1.6 c. heard of god euen as hee hath i Io. 14.13 15.16 16.23 Dan. 9.17.18 Mat. 7.8 Psal 143.1 promised vs in his worde 118 What are those thinges which hee commaundeth vs to aske of him All things k Iac. 1.17 Mat. 6.33 necessary both for soule and body which our Lorde Iesus Christ hath comprised in that prayer which himselfe hath taught vs. 119 What praier is that OVr l Mat. 6.9.10 c. Luc. 11.2 c. Mat. 7.9.10.11 Luc. 11.12.13 Father which art in heauen hallowed be thy name thy kingdome come thy will bee done in earth as it is in heauen Giue vs this day our daily bread And forgiue vs our trespasses as wee forgiue them that trespasse against vs And leade vs not into temptation but deliuer vs from euil For thine is the kingdome the power and glorie for euer and euer AMEN 120 Why doth Christ teach vs to cal God our father That presently in the verie entraunce and beginning of the praier he might stir vp in vs such a reuerence and confidence in god as is meete for the sonnes of god which must bee the ground foundatioÌ„ of our praier to wit that god through Christ is made our father and will much lesse denie vnto vs those thinges which wee aske of him with a true faith than our earthly Parents a Mat. 7.9.10.11 Luc. 11.11 denie vnto vs earthly things 121 Why is that adâ—ed which art in heauen That we b Ier. 23.24 Act. 17.24.25.27 conceiue not basely or teâ—â—enely of gods heauenly maiestie And also that we c Rom. 10.12 looke for and expect from his omnipotencie whatsoeuer things are necessarie for our soule and bodie 122 What is the first petition Hallowed bee thy name that is graunt vs first to d Ioa. 17.3 Jer. 9.23.24 31.33.34 Mat. 16.17 Iac. 1.5 Psal 119.105 know thee aright to worship praise e Psal 119.137.138 Luc. 1.46 c. 68. c. Psal 145.8.9.17 Exod. 34.6.7 Psal 143.1.2.5.10.11.12 Ier. 31.3 32.18.19.40.41 33.11 20. Mat. 19.17 Rom. 3.3.4 11.22.23 2. Tim. 2.19 magnifie thy almightines goodnesse iustice mercie and truth shining in al thy works
Law indeed that is not by our owne obedience but yet not against the Lawe that is not without anothers perfect satisfaction for vs we are iustified before God but the Lawe is also established by faith through the beginning of newe obedience in this life and the acomplishing of the same in the life to come Acts. 15. Purifieng their hearts by faith Gal. 5.5 We through the spirite waite for the hope of righteousnesse through faith These and the like asseuerations that the Decalogue is to be taught in the new Testament and the commaundementes of christ and the Apostles agreeing with the Decalogue doe most euidently refute the impiety of Antinomies Libertines and such like who contend that the law is not to be taught in the church of christ The same also may be gathered out of the vse of Gods Law which vse thereof seeing it must be continuall in the church it followeth that the Law it selfe also must be perpetual Which that it may be the more manifest let the chiefe obiections opposed against it be considered 1 Obiection Christ is not the Law-giuer as it is said The Lawe was giuen by Moses but grace and trueth came by Christ Therefore neither he nor the ministers of the Gospell should teach the Law Aunswere Christ is not the Law-giuer as concerning the chiefe and principall function and office of the Mediatour For that is to bring foorth the gospell out of the bosome of his father to make request and intercession to be made a sacrifice for vs and by the gift of the Holy Ghost to reconcile vs vnto God But a part notwithstanding of this office is to shew and take away those errours wherewith the Lawe is corrupted and to propound the pure Doctrine thereof to this end that the mindes of men may thereby bee prepared to heare the preaching of the gospel which is proper vnto the Messias and that they being conuerted may be instructed what thankefulnes God requireth of thē for the benefit of their redemption Christ then is the Law-giuer as he is God and author of the law together with the father but as hee is Mediatour hee is not indeed the law-giuer because he publisheth not the Law as it is saide 1. John 2. but yet notwithstanding hee is the purger repairer and restorer of the law from corruptions and this not principally but that hee might performe the principall function of his Mediatourship to wit our reconcilement saluation The same answere we make also concerning the ministers of the gospell in asmuch as they are to propound no other Doctrine vnto the Church than Christ hath deliuered 2 Obiect Hee that hath satisfied the Lawe by punishment is not bound to obedience because the Lawe bindeth either to punishment or to obedience but not vnto both together But wee haue satisfied the Lawe by Christs punishment Therefore we stand not bound to perfourm obedience Aunswere We distinguish the Maior First he that hath suffered a sufficient punishment is not bound to obedience to witte not to the same obedience for the omitting whereof he suffered punishment but after that satisfaction hath been made by punishment for sinne committed he is bound notwithstanding hence forwarde to obey the lawe or to suffer newe punishment if through new disobedience he breake the lawe Secondly hee that hath satisfied not by his owne punishment but by anothers and is receiued into fauour without his owne satisfaction ought to obey the lawe though not as thereby to satisfie for sinnes yet to shewe his thankefulnes that is hee ought to order and direct his life according to his will by whom he is redeemed and of whom he is receiued into fauour For no man is therefore punished for sinne committed or deliuered from the crime therof that he should persist in it but that he should leaue off hence forwarde to commit sin any more and to offend him vnto whom hee is reconciled Wherefore in like manner wee also because Christ hath satisfied for our sins stand bound to performe the obediēce not of the time past but of the time to come and this also are we bound to perfourme not for any expiation or recompence of those sins which either wee haue committed or doe commit or hereafter shall commit but for the shewing of our thankefulnesse for the benefite of Christ whereby wee are deliuered from sinne and death This doth S. Paul teach Rom. 6. Hee that is dead is free from sinne Againe Likewise thinke ye also that yee are dead to sinne but are aliue to god in Jesus Christ our Lord. 3 Obiection Christians are not ruled by the Lawe but by the spirite of regeneration according as it is said ye are not vnder the lawe but vnder grace Againe The lawe is not giuen vnto the righteous man Therefore it is not to be taught in the Church of Christ Aunswere Christians are not ruled that is are not compelled and constrained by the law and feare of punishment vnto whatsoeuer discipline or order like as are the wicked but yet they are taught and instructed by the law of God what worship is pleasing vnto god and the holy Ghost vseth the voice of the Lawe to teach and incline them to an obedience not constrained or hypocritical but true and voluntary so that not only the Law commandeth them what to doe but the spirite also of grace dooth giue them ability to obay For this is not to be vnder the Law and the Law not to be giuen vnto the righteous So then the bond and Doctrine remaineth albeit the condemnation and constraint is taken away For vnto this are wee bound that our obedience be most free and voluntary Rom. 8.12 We are debters not to the flesh to liue after the flesh 4 Obiection The Lawe is not necessarie vnto saluation Therefore it is not to be taught in the Church Aunswere This reason is a fallacie reasoning that not to bee simplie so which is not in some respect so For albeit the Lawe is not necessarie to this that wee shoulde through our obedience vnto it be saued yet is it necessarie vnto other thinges as hath beene taught already in the doctrine concerning the vse of the Law 5 Obiection Coloss 2.3 Jn Christ are hid all the treasures of wisdome and knowledge Againe Yee are complete in him Therefore there is no neede of the Lawe in the Church of Christ Aunswere This reason deceiueth by inferring a false consequent because it proceedeth from the putting of the whole to the denial of a part The whole wisedome and knowledge that is the Doctrine of Christ deliuered by him vnto vs is sufficient necessary for the Church But a part of that Doctrine is the Morall Lawe also because Christ commanded not faith only but repentance also amendment of life to be preached in his name he himselfe deliuered and declared the Lawe The compleatnesse therefore and perfection of our wisedome and saluation which we haue in Christ doth not exclude but include
If therefore the necessitie and safety of our neighbour require the omitting of a ceremony the ceremonie is rather to be omitted than the safetie of our neighbour to bee neglected Hosea 6. Matth. 9. I wil haue mercie and not sacrifice Mat. 15.4 God hath commanded saieng Honour thy Father and Mother and hee that curseth Father or Mother let him die the death But yee saie whosoeuer shall saie to Father or Mother By the gift that is offered by mee thou maiest haue profite Though he honour not his Father or his Mother shal be free Thus haue yee made the commaundement of God of no autority by your tradition Offeringes and sacrifices were commanded by God but if they be don with the neglect of the necessities of our parents kinred Christ saith that they are not an obseruing but a breach of Gods commaundement So is that which Dauid did commended by Christ who did rather eate the shew-bread against the ceremonial Law than endanger the safetie of himselfe and his by famine against the Moral law Wherefore this rule is also necessarie for the right vnderstanding of the Law CERTAINE CONCLVSIONS OF THE DECALOGVE 1 THE first table commandeth the duties towards God The second commaundeth the dueties towardes man But yet so notwithstanding as that the first is immediatelie this mediatelie referred vnto God 2. The first commaundement when as it commaundeth vs to holde and repute the onelie true God and GOD that is manifested in the Church for our GOD comprehendeth chieflie the inward worship of god which consisteth in the mind wil and heart 3 The chiefe partes or points of this woorshippe are the true knowledge of god faith hope loue of god feare of god humility lowlinesse in the sight of god and patience 4 God may be knowen of reasonable creatures so far forth as he will manifest himselfe vnto euerie one 5 The knowledge of god is either simplie and absolutelie perfect whereby god onelie knoweth himselfe thas is the Eternal father sonne and holie ghost know themselues in seueral and each other mutuallie and vnderstand wholie and most perfectlie their owne infinite essence and the manner of each persons existing and beeing For vnto the perfect knowledge of an infinite thing none but an infinite vnderstanding can attoine Or there is a knowledge of god belonging vnto reasonable creatures whereby Angels and men know indeed the whole and entire nature and Maiestie of god as being most simple but they knowe it not wholie that is they so farre onelie vnderstand it as he reueileth it vnto them 6 That knowledge of god which is in creatures if it be cōpared with that whereby god vnderstandeth and knoweth himselfe is to bee accounted vnperfect But if the degrees thereof in it selfe bee considered it is also either perfect or vnperfect yet not simplie but in comparison that is in respect of the inferiour and superiour degree The perfect knowledge of god in creatures is that whereby Angels and men in the celestial life know god by a most cleare and bright beholding of the minde so much as sufficeth for the conformitie of the reasonable creature with god The vnperfect is that whereby men in this life know god not so much as they could at first by the benefite of their creation and therefore were notwithstanding bound vnto it still by gods commandement 7 The vnperfect knowledge of god which men haue in this life is of two sorts One Christian or Theological the other Philosophicall That is receiued from the doctrine of the Prophets and Apostles This from the principles and generall rules naturallie knowen vnto men and from the beholding of the woorkes of god in the nature of things 8 The Christian knowledge of god is also of two sorts the one spiritual or true liuelie effectual sauing the other Literal The spiritual is that knowledge of god and his will which is kindled by the holie ghost in our mindes according to the woorde and by the word woorking in the will and heart an inclination and desire more and more to knowe and doe those things which god commaundeth so to be done The Literal is that knowledge of god which either hath beene in men from the creation or is wrought in their mindes of the holie ghost by the word which hath not accompanieng it an endeuour and desire of framing and conforming themselues vnto the commaundements 9 Both the spirituall and literall knowledge are also immediate or mediate Immediate which is wrought by the instinct of the holy Ghost without ordinarie meanes Mediate which is wrought of the holy ghost by the voice of heauenly doctrine heard read meditated 10 The ordinary meanes to knowe God which is prescribed vnto vs by God himselfe is by the study meditation of heauenly doctrine Wherefore we must striue this way vnto the knowledge of God neither require or looke for from god any extraordinary and immediate illumination except he of himselfe offer it and confirme it also vnto vs by certaine and euident testimonies 11 Now albeit so much as god would haue knowen of himselfe vnto vs in this life he hath sufficiently declared in his woorde yet notwithstanding those natural testimonies of god are not superfluous because they conuince and reprooue the impiety of the reprobate and confirme the godlinesse of the Elect chosen and therefore are by God himselfe often commended in Scripture and are of vs to be considered 12 But yet concerning them this we must holde and know that they are true indeede and agreeing with gods woorde but not sufficing for the true knowledge of god 13 Moreouer although naturall testimonies teach nothing that is false of god yet men except the light of gods woorde come thereto gather and conceiue out of them naught else but false and erronious opinions concerning god both because these testimonies shew not so much as is deliuered in the word and also because euen those thinges which may bee perceiued and vnderstood by naturall iudgement men notwithstanding by reason of that blindnesse and corruption which is engendred in them take and interpret amisse and diuerslie depraue and corrupt 14 Wherefore in the first commaundement of the Decalogue the ignorance of those thinges is forbidden and condemned which god hath proposed vnto the Church to be knowen of vs concerning him in his woorde and in his woorkes both of our creation and redemption Likewise all errours are condemned of such as imagin either that there is no god as the Epicures or mo gods as the Ethniches Manichees and those that praie vnto Angels dead men and other creatures and the vanitie of superstitious men which put their trust in other creatures or thinges diuerse from him who hath manifested himselfe in the church as Iewes Mahumetistes Sabellius Samosatenus Arrius Pneumato machists and such like who acknowledge not god to be the eternall Father with the Sonne and holie ghost coeternall Now are wee to speake of the sentence and meaning of the
concerning the places appointed for sacrifices they were free when as yet there was no appointed place for the arke of the couenaunt Wherefore Samuel did appoint that towne for sacrifices where hee dwelt as being most fit and commodious Verie wel knewe the holy Prophet that the woorship of God did not consist in this circumstaunce of place which was left free vnto the godly before the temple was built of Salomon Lastly as concerning the person although the Prophets were not of Aarons family yet had they by reason of their extraordinary function autority to sacrifice This also may be said as touching Elias sacrificing in the mount Carmel Now as for Manoah who is said to sacrifice in Zorah either he did not himselfe sacrifice but deliuered the sacrifice to be offered of the Angel whom hee tooke to be a Prophet or hee himselfe offered it being commanded by the Angell and so did nothing besides the diuine Lawe of god In like manner is the aunswere easie to other examples which they heap together bring in Abel Noah Gen. 4. and 8. offer sacrifice but not without the commandement of god because they did it with faith Heb. 11. But no faith can bee without the woord of god Roman 10. The Rechabites Ier. 35. refraine from wine and husbandrie according to their father Ionadabs commaundement and are therefore by God commended But Ionadab meant not to institute any newe worship of god but by this ciuil ordinaunce to banish from his posterity riot and such sinnes and punishmentes as accompany riot So also Daniels fasting Dan. 10. the Nineuits fasting Ion. 3. was no worship of god but an exercise seruing for the stirring vp of praier and repentaunce which were that worship of God which is in those places commended Now in Iohn Baptist Matth. 3. not his kind of liuing foode and apparel but his sobriety and temperancy is commended is the worship of god And Hebr. 11. not the raiment made of sheepes and goates skins neither the wandring in mountaines caues and dens but faith and patience in calamities is set forth and commended as the worshippe of god 5 Obiection Whatsoeuer is done of faith and pleaseth god is Gods worship These works albeit they are vndertaken by men voluntarily yet are done of faith and please God Therefore these workes vndertaken by men voluntarily are the worshippe of God Aunswere This doth not suffice for the defining gods worship for after a diuerse sort is the worshippe or god and indifferent actions pleasing vnto god The worshippe of god doth so please god that the contrary there to displeaseth god therefore cannot be done of faith But those things which are in themselues indifferent are so liked of god that their contraries also are not of him disliked or disalowed THE THIRD COMMAVNDEMENT THOV shalt not take the name of the Lorde thy God in vaine for the Lord will not holde him guiltles that taketh his name in vaine In the first and second commaundement god framed our minds and hearts now hee frameth also our outwarde actions and that in this the fourth commaundement There are two partes of this third commaundement A Prohibition and a Commination There is prohibited the vaine vsage of gods name that is in whatsoeuer false vaine or light and trifling thing which tendeth either to the disgrace or at leastwise not to the glorie of God The name of God signifieth 1. The Attributes or properties of god that is those things which are affirmed of god As Gen. 32.29 Wherefore doest thou aske my name Exod. 3.15 Thus shalt thou say vnto the children of Israel The Lord god of your fathers the god of Abraham the god of Isaack and the god of Jacob hath sent me vnto you this is my name for euer and this is my memoriall vnto all ages Exod. 15.3 The Lorde is a man of warre his name is Iehouah 2. It signifieth god himselfe As Psal 116.43 I will take the cup of saluation and call vpon the name of the Lord that is I will call vpon the Lord. Psal 5.11 They that loue thy name that is they that loue thee Psal 7. J will sing praise to the name of the Lorde most high Deut. 16.2 Thou shalt offer the Passeouer vnto the Lord thy god of sheep and Bullocks in the place where the Lord shal choose to cause his name to dwell 1. King 5.5 I purpose to build an house vnto the name of the Lord my god 3. It signifieth the will or cammaundment of god and that either reueiled and true or imagined and faigned by men 1. Sam. 17.45 J come vnto thee in the name of the Lord of Hostes 4. Jt signifieth the worshippe of God trust inuocation praise profession Micah 4.5 We will walke in the name of the Lord our god Mat. 28.19 Baptizing them in the name of the Father the Sonne and the holie ghost Acts. 21.13 I am readie not to bee bound onelie but also to die at Ierusalem for the name of the Lord Jesus To take the name of the Lord or to name or vse the name of the Lord God verily doth not forbid but he forbiddeth to vse it falslie or vainely The prohibition then in this cōmandement is Thou shalt not take the name of god in vain that is thou shalt not only not forsweare but neither shalt thou make any vnhonorable mention of God as neither against nor besides that honour which is due vnto him neither yet lightly neither without iust cause Nowe as in this commaundement is prohibited the abusing of gods name so in the same contrariwise is commaunded the lawful and right vsing of his name The commaundement then of this ordinance is Thou shalt honourably vse the name of the Lord by which commaundement he willeth that wee make no mention of him but such as is honourable and worthie his diuine Maiestie and as in the first commaundement he requireth his internal worship to be done and giuen to him alone so here he requireth his externall worship which consisteth in the true confession and magnifieng of his name to be perfourmed of euery of vs both publiquely whensoeuer it is exacted for the illustrating setting forth of his glorie and priuately Vnto the Prohibition is annexed a Commination whereby god might shewe that this part also of doctrine is one of those the breach whereof hee chiefly detesteth and punisheth For seeing the praise and magnifieng of god is the last and principal end for which man was created and seeing the chiefe good and felicitie in man is the praise and worship of god it foloweth the chiefe euill and misery is to despite and reproch god and therefore that the chiefe and greatest punishment is due for this euil The vertue of this Commandement consisteth in the right honorable vsage taking of the name of God the partes whereof are these 1. The propagation and spreading abroad of gods true doctrine not that propagatiō which is don publikely by the ministery
which persecute the church are swine and dogs And therefore wee according to Christs commaundment are not to make aunswere vnto them if they demaund our religion wee aunswere that this reason is a fallacy of the accident For if the Magistrates demaund our religion or any other by their commission and in their name we are necessarily to make aunswere of our confession vnto them both in respect of their office wherunto we owe obediēce also in respect of gods glory according as it is said of Christ Mark 8.38 Whosoeuer shal be ashamed of me and of my words among this adulterous and sinfull generation of him shal the Sonne of man be ashamed also when he commeth in the glorie of his Father with the holie Angels And Mat. 10. Luk. 12. When they shal bring you vnto the Synagogs and vnto the rulers and Princes take no thought howe or what thing ye shal aunswere or what yee shall speak For the holie Ghost shal teach you in the same houre what ye ought to say Fourthlie vnto lawfull confession is opposed the abusing of christian liberty or giuing of offence in things indifferent which is by the vsing of thinges indifferent to confirme errours in the mindes of the aduersaries or in their minds that are weake or to alienate them from true religion or by our example to prouoke them to an imitation accompanied with an euill conscience Rom. 14.15 Jf thy brother be grieued for the meat now walkest thou not charitablie destroie not him with thy meat for whom Christ died 21. Cor. 8.9 Take heede least by anie meanes this power of yours be an occasion of falling to them that are weake And Acts. 24. Paul maketh a vow that he might free himselfe from the suspicion of reuolting from Moses Fiftly vnto true confession are opposed all scandals and offences giuen in manners when as namely they which professe true religion lead a lewde and wicked life For thereby they giue occasion vnto the aduersaries those that are weake to iudge and speake ill of that religion whose followers they see to liue ill and therefore this is reputed and numbered among the chiefe contumelies and abuses of Gods name Rom. 2.24 The name of God is blasphemed among the Gentiles through you Psal 50.16 Vnto the wicked said god What hast thou to doe to declare mine ordinances that thou shouldest take my couenant in thy mouth 2. Tim. 3.5 Hauing a shew of godlinesse but haue denied the power thereof Vnto zeale for the glorie of God is opposed 1 In the defect Cowardnesse or lithernesse in maintaining Gods glorie which is either not to be stroken with a griefe when god is reproched and so neglect gods glory or not to haue and shew in words and deeds a desire to hinder according to his place calling the reproching of gods name or to faigne and pretend zeale for gods glorie They runne into this vice who forbidde not rashe oathes and blasphemies because they are not led with a zeale for the glorie of God whereby they should be mooued to reproue and forbid yet so as it bee according to their degrees and callinges that which God reprooueth and forbiddeth 2. In the excesse is opposed an erring and ignoraunt zeale or a zeale of errour which Paul Rom. 10. calleth a zeale not according to knowledge which is to bee displeased with woordes and deeds whereby Gods glory is falsly thought to be impaired Now this is done when as either wee take that to bee the glorie of God and endeuour to defend it which is not the glorie of God neither ought to be defended or when we take that to be an impairing or defacing of gods glorie and labor to repell it which is no impairing of gods glorie neither ought by anie meanes to be repelled and againe when either gods glorie is otherwise defended than it ought to be defended or the impairing of gods glorie is preuented and repelled otherwise then it ought to be repelled Vnto giuing of thanks is opposed 1. The omitting of thanksgiuing or ingratitude which doth either neuer or seldom times think of and magnifie Gods benefites or if hee thinke of them he doth it coldly 2. Hypocritical thankefulnes whereby we dissemble the greatnes of Gods benefits neither esteeme them to be so great as they indeede are 3. A deniall or extenuating and lessening of gods benefites or to make himselfe and others authors thereof 1. Corinth 4.7 What hast thou that thou hast not receiued If thou hast receiued it why gloriest thou as though thou hadst not receiued it 4. The neglect of Gods gifts when as they are imploied not to gods glory but vnto abuses and the reproch of God Vnto right and lawful swearing is opposed 1. The refusing of a lawful oath when one auoideth to take an oath which tendeth to gods glory and to the safety of his neighbour 2. Forswearing when wittinglie and willinglie a man deceiueth by an oath either in bearing witnesse or in promise made concerning his owne wil and purpose 3. An idolatrous oath which is taken by another besides the true God 4. An oath made of an vnlawful thing as was Herodes to perfourme whatsoeeuer Herodias daughter should aske 5. A rash oath made of a lightnes that is without any necessity or vpon no great cause Hither belong those places which forbid swearing Mat. 5. and 23. and Iames. 5. Vnto inuocation is opposed first a neglect or omitting of inuocation which is required as being the fountain of al vngodlinesse This is neither to craue of God nor to wish for benefites blessings necessary for vs. Ps 14. They cal not vpon the Lord. Hither belong those places which forbid vs to giue ouer or bee weary of praieng if wee haue not helpe at the same time and after the same manner which we would as Luk. 18. The parable of the widow the wicked iudge Rom. 12. Continuing in praier 1. Thes 5.17 Praie continually Secondly vnto vocation is opposed all vnlawfull inuocation that is wherin is wanting some necessary circumstance of those which are required to the lawful and true inuocation of God The chiefe kindes of this vnlawfull inuocation are idle babling and vaine repetitions and praieng vnto God for such things as are repugnaunt vnto his wil and Law Thirdly Liplabour or praiers made without anie true motion of the heart without a desire of Gods bountifulnesse only in woords or outwarde motion of the body or without a submitting of our wil vnto Gods wil without true repentance without faith beleeuing to be heard without the knowledge of gods promises without confidence and trust in the Mediatour only and without acknowledgement of our owne weaknesse infirmity Fourthly Jdolatrous inuocation which either is directed vnto false Gods or creatures or tieth Gods hearing of vs and his presence to a certain place or thing that is without the commaundement or promise of God For as in the first commandement God forbiddeth that honor which is due
father the sonne and the holy ghost 2 The knowledge of Gods commaundement For without Gods commaundement we doubt of being heard Wherefore when wee pray wee ought thus to resolue I call vpon thee because thou hast commaunded me When we know that it is the commaundement of God that we should pray vnto him then we know also that our praiers are acceptable vnto God which he requireth of vs in his word 3 The knowledge of those thinges which are to be asked God will not onely haue our affection and deuotion to be directed vnto him but he will also that we consider and know such thinges as wee are to aske of him otherwise it is not praying but mocking of God and therefore hath Christ prescribed a forme of praier out of which wee may learne what thinges wee are to aske of god We are to aske that I may summarily comprise them thinges both certaine and allowed and permitted by God These are of two sorts Spiritual and corporal God will haue vs aske both of him and those spiritual things which are necessarie to saluation we must aske without condition but corporall thinges with a condition Obiect Hee that asketh doubtfullie asketh not according to faith Wee aske corporal blessinges doubtfullie therefore not according to faith Aunswere The Maior is either particular or false For the nature of faith requireth that we be certaine not of all corporal benefites but onely of such spiritual blessings as are necessary to saluation as of remission of sinnes and of life euerlasting Moreouer albeit wee aske corporall blessinges with a condition yet doe we not simplie doubt of obtaining them For we beleeue that wee shall receiue those corporall blessinges which wee aske of god so that they bee expedient for vs vnto saluation and after this sort are they alwaies to be desired conditionally For they differ very much from those benefites which are necessary to saluation and likewise are to be desired after another maner Such giftes as are necessarie to saluation are simplie to be desired with a trust and full perswasion of being heard euen that wee shall receiue them as wee desire that is in speciall But gifts which are not necessarie to saluation whether they be corporall or else such spirituall as without which we maie be saued these are to be desired verily but with a condition of gods will and pleasure that he will giue them vs if they serue for his glorie and be profitable for vs or that he will giue vs other of better qualitie either at this or some other time We must follow in asking these benefits the Leper which saide Lord if thou wilt Mat. 8.2 thou canst make mee cleane For neither doe the Elect when they aske such things desire simplie to be heard For oftentimes we aske things not knowing what and what manner of thinges they be and so neither know we whether the obtaining of them in special will profit vs or bee pernicious and hurtfull vnto vs. God notwithstāding will haue vs to aske of him corporal things and others that are not necessarie to saluation 1. That the desire of corporal thinges maie be an exercise of our faith and confirme our trust and confidence of obtaining thinges spirituall and auaileable to saluation The reason is because no man can looke for good and sauing thinges at gods handes except hee haue God reconciled vnto him 2. That we maie consider and professe his prouidence that neither those vnnecessary and corporall thinges befall vs by chaunce or fortune 4 A tru desire of those things which are to be asked God wil not haue our petition to bee hypocritical or faigned nor bredde in our mouth but in our heart hee will haue vs to pray with a true affection and desire of the hart Therefore an ardent desire is to be made the general of all praier So the Lord said to Moses Why dost thou cry vnto me when yet Moses spake nothing 5 A sense and feeling of our owne want The acknowledgement and feeling of our owne want is the fountaine from whence our desire ariseth For what thou thinkest not thy selfe greatly to want that doost thou not earnestly desire Pray for al stand in neede of God 6 Humiliation that is true repentaunce We must needes haue also true humility true acknowledgement of our owne vnworthinesse or true repentaunce and conuersion and so prostrate our selues in suppliaunt maner before his diuine Maiesty 1. Because God oweth vs nothing 2. Because we are his enemies before our cōuersion God doth not hear sinners that is proud sinners such as was that Pharisee And how greatly true humiliation repentaunce or conuersion is required to praier euen that dooth sufficiently shew in that the promises of God belong only to such as are conuerted Wherefore without conuersion no man can pray according to faith And without faith no man can be assured that he shal be heard 7 A confidence or ful persuasion of being heard for the Mediators sake That we may resolue that both our person our praiers please God for the Mediatours sake and that they are heard of him for christs merit We must pray in christs name with a true faith our praiers are to be put on our altar Christ so shal wee be assured to bee heard For if with a true faith we beleeue that Christ is that only altar whereon our praiers being offered ascend into the sight of God wee must also with full confidence resolue that wee are thorough Christs merite iust before God and that god is reconciled vnto vs by Christ and that through the intercession of Christ our praiers are heard of god Galat. 6. Because ye are Sonnes God hath sent forth the spirit of his sonne into your harts which cryeth Abba father But heere in this full persuasion of being hard we are to obserue that difference of such thinges as are to bee desired which was not long since declared 8 A confidence and trust in Gods promise that wee knowe and think that god hath promised to hear as many as shal cal vpon him with those conditiōs before alleaged Without this promise of hearing there is no faith without faith praier is but vain and the promise is required for faith But faith or this confidence is required to praier because except we giue faith and credit to gods promises and thinke of them while we are praying they auaile vs nothing neither can wee desire ought with a good conscience but rather when after this sort we know not what we aske doubting of gods hearing of our petition wee doe not praie but mocke god Now the confidence which wee haue of gods promise in hearing vs breedeth in vs a certainty of his hearing and our saluation and this certainty kindleth in vs a study of inuocation and of making supplications vnto god By these conditions and circumstances of sincere and true praier easily doth it appeare how much the praying of the godly and the wicked differ The godlie
all three senses as a little after we shall vnderstand 3 To hallow or sanctifie is in Scripture vsed after three waies 1 Of vs. 2 Of God 3 Of Christ 1 Of vs it is affirmed after a double manner first when wee hallow and sanctifie our selues others And we sanctifie our selues and others when as touching externall and outward thinges we prepare our selues and others to glorifie God For there commeth some holinesse vnto vs by glorifieng of God but none to God Secondlie When we hallowe and sanctifie God Now we sanctifie God 1 When we acknowledge god to be holie or when we acknowledge God to be such as hee hath declared himselfe in his word and woorkes that is when we know and thinke the same of Gods Essence of his wil works of his omnipotency goodnesse wisedome and other his properties which God in his woorde hath commaunded and reueiled that we should know and thinke of them Secondly When we professe God to be holie and so magnifie him according to his will that is when our confession whereby we confesse god to be holy is agreeing with his diuine will And then is it agreeing with his diuine will when we professe the Holines of God both in minde and woorde and also in deede and woorkes Thirdlie When we refer the true doctrine knowledge and profession of Gods holinesse and likewise our praiers and actions and euen our whole life vnto that end whereunto wee ought and whither God hath commanded it to bee referred namely to the glorie and woorship of God himselfe And so wee are said to sanctifie God after the selfesame three waies after which a thing is saide to be holy Wherefore when we desire that the name of God may be hallowed or sanctified wee desire 1 That God would illighten vs with the knowledge of his holinesse 2 That he would giue vs a minde to professe the same in wordes deeds or that he would giue vs faith repentance whereby we may glorifie him and whereby wee may seuer him from Idols and prophane things or lastly that he would regenerate vs and this first by knowledge then by profession and lastly by conformitie according to this his commandement Be yee holie euen as I also am holie 3 That hee would giue vs a mind to professe that holinesse of his diuine Name to his own praise and glorie Hither may be referred that of Austen Giue what thou commaundest and commaund what thou wilt and then shalt thou not commaund in vaine Obiection God is holie enough there is no cause therefore why we should desire that he be hallowed or sanctified Aunswere God is holy in himselfe But wee desire that wee may acknowledge him to be holy and so magnifie him He sanctifieth vs by making vs holy wee sanctifie and hallow God himselfe when we speake that of him which he will haue vs to speake and knowe of him Obiection 2. What belongeth vnto vs to do that should we not desire another to doe But it belongeth to vs to hallow and sanctifie the name of God Answ What belongeth vnto vs to doe that wee ought not to desire another to doe if so we be able by our selues by our own strength to perfourme it But we are not able to doe this Therefore we must desire of God that he will giue vs strength wherby his diuine name may be of vs hallowed sanctified The worde hallowing is affirmed of God not that hee halloweth himself or that another halloweth him seeing he hath none aboue him but because he halloweth and sanctifieth others And others he sanctifieth inwardlie and outwardly Jnwardly by his holie spirit Outwardlie by his woorde Which he effectuateth 1 By separating them from their sinnes 2 By reuiuing quickning them by his holie spirit 3 By the continuing of both 3 The same worde is affirmed of Christ two waies Namely both passiuely and actiuelie Passiuelie 1 Because the Word was ordained and consecrated by the father to the office of the Mediatour 2 Because the humane nature of Christ was cansecrated out of that whole lump or masse that is was selected from among all creatures to the vnion with the Worde 3 Because his humane nature was preserued from sinne for the perfourmance of the Mediatourship The same is also affirmed of him passiuelie because Christ is hallowed and sanctified of vs. Now it is vsed of him actiuely because Christ sanctifieth both himselfe others He sanctifieth halloweth himself as he is the Word and Mediatour The Word did sanctify with his Father that flesh which he tooke by preseruing the same from sinne and by endowing it with al giftes and this so as the Father also himselfe preserued it from sinne and would that christ shoulde become our Ransome As he is Mediatour he sanctified himselfe by his voluntarie obedience towardes his father in offering himselfe a sacrifice for vs. He sanctifieth vs 1 By imputing his own righteousnesse 2 By a reall communicating of his holinesse which is wrought by the holy ghost Concerning all these read Zanch. de trib Eloh lib. 4. cap. 10. The same Zanchius in the same booke cap. 3. pag. 89. cap. 10. pag. 154. setteth downe three waies whereby Christ sanctifieth vs. 1 The Jmputation of his righteousnesse which is considered in his whole humiliation and obedience vnto death 2 The Jmputation of his most perfect holinesse for which he alleageth the place of Paul 1. Cor. 1.30 3 The reall communicating thereof But notwithstanding it is to bee obserued that Zanchius when he expoundeth the place of the Epistle to the Hebrues maketh that holinesse of Christ to cōsist in his voluntarie passion in which sense if we take it it seemeth not much to differ from the imputation of his iustice and righteousnesse which consisteth in obedience THE SECOND PETITION THY kingdome come Thy kingdome come that is let it by continual encreases be augmented and alwaies by a new enlargement and accession let thy kingdome bee extended and multiplied which thou O god in thy Church dost hold and possesse The special Questions concerning the kingdom of god 1 What the kingdome of god is A Kingdome in general is a certaine forme of ciuil gouernement wherein the soueraigntie of rule belongeth to some one person who is furnished with giftes and vertues aboue the rest and ruleth ouer al according to iust honest and certaine Lawes in requiring obedience making Laws defending the good punishing the bad The kingdome of God is the sending of the Son from the father euen from the beginning of the world who should ordain and maintaine a ministerie and should by the same be effectual forcible in working should gather a Church by the woorde and the holy ghost out of all mankinde rule and preserue the same raise it from death adorne it with heauenly glorie that so God may be all in all and maie be magnified by the Church of Angels and men for euer Out of this definition wee may gather
God is WHen it is demanded who is the tru god Wee must acknowledge God to bee such as himselfe hath manifested himselfe to bee we are to hold most firmly and surely that he alone is the tru god who euen from the beginning of mankinde did not onely manifest himselfe in the nature of thinges by the steppes and prints of his diuinity shining therein but especially in the Church by his woord deliuered and other famous testimonies of miracles deliueries and consolations wherby he plainly teacheth whom what he will be acknowleged and published by vs to be and that he is not acknowleged or woorshiped of any but of them who thinke according to this word both of him and his will neither is the true knowledge of him founde else-where than in this worde The certaintie of this position is hereof most manifest for that all those who imagine GOD to bee other in essence or nature or will than hee hath testified himselfe to bee in his owne manifestations and reueilings doe not embrace and woorship at all the true GOD but an other thing of their owne framing in steede of the true GOD according to these sayings Iohn 4.22 Ye woorship that which ye knowe not we woorship that which wee knowe for saluation is of the Iewes And cap. 5. vers 23. He that honoreth not the sonne the same honoreth not the father which hath sent him Gal. 4.8 But then when ye knewe not GOD yee did seruice vnto them which by nature are not Gods Eph. 2.12 Ye were at that time without Christ were aliants from the common-wealth of Israell and were straungers from the Couenaunt of promise and had no hope and were without GOD in the world Act. 17.23 Whom yee then ignorantly worship him shew I vnto you 1. Iohn 2.23 Whosoeuer denieth the sonne the same hath not the father But against these thinges seemeth that to bee which Paul saith to the Rom. 1.19 That that which may bee knowen of GOD is manifest also in men estranged from christian Religion for that GOD hath shewed it vnto them For the inuisible thinges of him The glimse of nature not sufficient to shew who is the true God that is his eternall power and Godhead are seene by the creation of the world beeing considered in his woorkes to the intent that they shoulde be without excuse And Act. 17. That GOD in former ages did not leaue himselfe without witnesse and that out of the whole nature of thinges but chieflie by the minde of man and the difference of thinges honest and dishonest and by the punishments the of wicked it may in some measure bee gathered not onely that there is a GOD but also what hee is and therefore manie thinges are found to haue beene spoken truely by the heathen and others concerning the vnitie and nature of GOD. But to these obiections wee aunswere that there are indeede some true thinges concerning GOD manifested otherwise also than by the worde deliuered to the Church but by them notwithstanding who is the true GOD cannot bee shewed and that for two causes For first those thinges by themselues are not sufficient For to the knowing of the true God it is requisite that wee knowe and professe not some thinges onely but all thinges which hee openeth of himselfe and woulde haue knowen Moreouer these selfe same true testimonies of God also which remaine in mens minds and in nature all they by reason of a naturall blindnesse in them and prauitie doe manie waies corrupt who in weighing of them followe not the light and interpretation thereof drawen from the worde of God deliuered to the Church when as euen of these thinges which might bee knowen by the helpe of nature manie thinges they doe not knowe manie they faine of their owne which haue nothing agreeing with the nature and wil of God and those thinges which they do retaine in shewe of wordes professe they farre otherwise vnderstand than they are proposed of God and declared in his word and in the Church vnderstoode and so beholding and sounding in their mouth true sentences and sayinges concerning God conceiue neuerthelesse and foster false opinions of him in their mind This answere S. Paul himselfe expresseth Rom. 1. when he addeth That they are inexcusable because that when they knewe god they glorified him not as god Now albeit Philosophicall wisedome cannot therefore shew who is the true god for that concerning the essence nature wil and workes of god The voice of nature concerning god neither to bee reiected nor contemned either in respect of insufficiencie or of mens misconstring it so much as is necessary to bee knowen it doth not teach is diuersly depraued by men so that out of the Church remaineth no true knowledge of god yet neuertheles that voice of the nature of things concerning god ought not for these causes to bee reiected as false or contemned as fruitles For neither is that straight waies false in it selfe which is peruerslie constred of men neither fruitles for al things nor to al men which auaileth the reprobate nothing at all to euerlasting saluation For god will also out of the Church bridle the lewd dissolute by the testimonies which their conscience punishments giue of his will anger and iudgement and according to them will hee haue the life and manners of men ruled Hee will haue mans corruption and his iustice made more conspicuous and cleare in punishing them who stubburnely withstand the knowen truth He wil by natural testimonies mens conscience shewing the imperfection thereof haue men stirred vp to seeke the true God in the Church as it is said Act. 17. That men were therefore placed in the theater of the worlde that they should seeke the Lord if so be they might haue groaped after him and found him Hee will also haue them who are conuerted to him to be more confirmed by the consent of nature and the worde as the often alleadging of naturall testimonies in the Scriptures declareth Lastly he will the imperfection of naturall knowledge being considered haue mens ignorance concerning God acknowledged his mercy magnified who discouereth and openeth himselfe in his woorde God cannot bee defined 1. Because he is immense 2. Because his essence is vnknown vnto vs Yet some way hee may be described which description comprehendeth his attributes or properties the persons principal woorks and by these three is the true God discerned from all false Gods The description of God according to the rules of Diuinitie After this sort then is God Theologically described God is a spiritual essence intelligent eternall infinite other from all the creatures incomprehensible most perfect in it selfe vnmutable and of an immense power wisedome goodnesse true iust chast mercifull bountifull most free angry and wrath with sinne which essence is the eternal father who frō euerlasting begot the Sonne according to his Image and the Sonne who is the coeternall Image of the father