Trinity and yet all three persons have their joynt-working in them neither did the Father and the holy Ghost redeem mankind neither do the Father and the Son sanctifie the faithfull Ans It is a fallacie grounding upon that which is affirmed but in respect as if it were simply affirmed For the Creation is given to the Father Redemption to the Son Sanctification to the holy Ghost not as they are simply an operation or work for so should the other two persons be excluded from it but in respect of the order and manner of working which is peculiar and proper to every of them in producing and bringing forth the same externall work A more open declaration hereof may be this The works of our creation redemption and sanctification are the operations of the Godhead outwardly that is externall operations which God worketh on his creatures and they are undivided that is common to the three persons which they by common will and power work in the creatures by reason of that one and the same essence and nature of the Godhead which they have For the Scripture attributeth the Creation not onely to the Father but to the Sonne also and the holy Ghost All things were made by it John 1.3 Genes 1.2 Matth. 1.20 Psal 33.6 The Spirit of the Lord moved upon the waters That which is conceived in her is of the holy Ghost By the Word of the Lord were the heavens made and all the hosts of them by the breath of his mouth Likewise our Redemption is attributed to the Father and the holy Ghost John 3.17 Titus 3.5 6. God sent his Sonne into the world that the world might be saved by him Hee saved us by the renewing of the holy Ghost which hee shed on us abundantly And Sanctification both to the Father and to the Son God hath sent the Spirit of his Sonne into our hearts crying Gal. 4.6 1 Thess 5.23 1 Cor. 1.30 Ephes 5.26 Abba Father The very God of peace sanctifie you throughout Christ is made sanctification unto us Christ sanctifieth the Church All the persons therefore create redeem and sanctifie Why distinct operations or workings are attributed to the three persons Neverthelesse yet in respect of that order of working which is between them Creation is ascribed unto the Father not excluding the other persons but because hee is the fountain as of the Divinity of the Son and the holy Ghost so also of those divine operations which hee worketh and performeth by the Sonne and the holy Ghost Redemption is ascribed unto the Sonne not excluding the other two persons but because he is that person which executeth the Fathers will concerning the redeeming of mankind and doth immediatly perform the work of our redemption for the Son only was sent into the flesh and hath paid the ransome or price for our sins not the Father nor the Spirit To the holy Ghost is ascribed Sanctification not excluding the other two persons from this action but because it doth immediatly sanctifie us Object 2. The externall workes of the Godhead that is such as the whole three persons exercise not mutually one towards another but execute in the creatures are indivisible or cannot be divided that is they are not appropriated unto any one of the three persons without respect unto the other But Creation Redemption and Sanctification are externall workes of the Godhead Therefore they are indivisible and by force of good consequent there needeth no such distinction of them as is proposed Answer to the Major The works of the Trinitie are indivisible but with retaining to each person his proper and peculiar manner of working All three persons therefore work on the creatures but yet that order still is inviolably kept as that the Father still is the fountaine of the operations of the Sonne and the holy Ghost and doth all things not of any other but of himselfe by the Sonne and the holy Ghost the Sonne doth all things of the Father by the holy Ghost the holy Ghost doth all things of the Father and the Sonne by himselfe For The Father createth but mediately by the Sonne and the holy Ghost the Sonne from the Father and the holy Ghost from the Father and the Sonne The Father and the holy Ghost redeeme us but mediately by the Sonne but the Sonne immediately from the Father by the holy Ghost The Father and the Sonne sanctifie us but mediately by the holy Ghost but the holy Ghost immediately from the Father and the Sonne But as concerning the works of the Trinitie which are called outward and inward works it shall be more fully enlarged when wee come to handle the last Question save one of the doctrine touching GOD. a Deut. 6.4 Isa 44.6 45.5 1 Cor. 8.4 6. Ephes 4.6 Quest 25. Seeing there is but one only substance of God why namest thou these three the Father the Son and the holy Ghost Answ Because God hath so manifested himself in his word b Gen. 1.2 3. Psalm 33.6 Isa 6.1 3. 48.16 61.1 Mat. 3.16 17. 28.19 John 12.40 14.26 15.26 2 Cor. 13.13 Gal. 4.6 Ephes 2.18 Tit. 3.5 6. 1 John 5.7 that these three distinct persons are that one true and everlasting God The Explication IN this Question is contained the doctrine of the Church concerning one God Questions concerning God and the three persons of the Godhead The principall questions therein are 1. Whence it may appeare that there is a God 2. What hee is or what manner of God the God of the Church is whom wee worship and in what hee differeth from idols 3. Whether he be One only and in what sense there are said to be many gods 4. What the name of Essence Person and Trinity signifie and how they differ 5. Whether these names are to be used in the Church and whether they are had in the Scripture 6. How many persons there be of the God-head 7. How they differ and are to be distinguished one from another 8. For what cause it is necessary that the Doctrine of the Trinity bee held in the Church 1. Whether there be a God and whence it appeareth THe great misery of mans nature cannot be sufficiently thought upon that whereas it was created to the bright knowledge and even the very image of God it is fallen so far as not only it is ignorant who and what God is but also maketh disputation Three causes which have made men to doubt whether there be a God whether there be any God in heaven or no. The causes of this evill the Church alone doth understand the first whereof is The blindnesse and corruption of mans nature after his fall the next The instigation of the divell who would have the whole opinion of God razed out of the minds of men unto which cometh the horrible confusion of mans life and humane affairs in that oftentimes the wicked flourish and the godly either are oppressed by them
of God but onely chastised proved and exercised that so at length wee may be also perfect in our selves 2. When men consider that God doth not cause and bring to passe that no sin be committed when yet he might most easily do it but farther that he punisheth sins which went before with after sins and passeth at his pleasure things from one to another Exod. 12.35 36. as the Egyptians goods to the Israelites and yet these things to be forbidden us by his law it seemeth unto them that God will and doth some things contrary to his law But these things are contrary to his law and justice if they be done by men but if God doe them they are most just and most agreeable to his law for creatures are bound one to another one to provide for anothers safety whatsoever he can but God is bound to none 3. Some when they heare that God doth not give alike and equally to men who are all by nature equall that is the sons of wrath when as hee converteth and saveth some hardeneth and condemneth others they deem that by this reason accepting of persons is laid upon God But these men mark not that then it is unjust to give unequally to those who are equall when a due and deserved reward is payd and that God doth give his blessings unto men not of due but of his free bountifulnesse Repl. Those things which are done according to justice are done as due But that good should be done to those who are good the order of justice requireth Therefore good is done unto the good as due Answ All this is true if we talk of creatures but if of God not so because the Creatour is bound to none as the creatures are neither can the creatures deserve any thing of God as they may one of another Wherefore God punisheth of justice but doth good of grace and mercy according as it is said Luke 17.10 When yee have done all say Wee are unprofitable servants wee have done that which was our duty to do And if any man reply That not men only but God also is bound by order of justice to spare and to doe well to the good out of those words of Abraham Gen. 18.23 Wilt thou also destroy the righteous with the wicked It is to be observed that this bond is not of any desert or right that may make the Creatour to stand answerable to the creature but of Gods promise and truth for God did most freely and of his exceeding goodnesse when hee ought nothing to any bind himselfe by promises indented to doe good unto the godly and this goodnesse of God and faithfulnesse in keeping his promises is often called justice And therefore it is well said that it agreeth not with God to afflict any undeservedly not because he should injure any though he destroyed him not offending but because his mercy and bountifulnesse and truth doth admit this These things are necessary to be ascribed of us to the justice of God that the cogitation thereof may ascertain us of the punishment of the wicked and of the deliverance of the godly from their injuries after this life that so wee may patiently bear whatsoever hee will lay upon us Dan. 9.7 as it is said O Lord righteousnesse belongeth unto thee but unto us open shame Six wayes whereby wee are taught the truth of God in Scripture True God teacheth us in the Scripture to know his truth after this manner 1. That his infinite wisdome suffereth none but most true and certain knowledge of all things to be in him There is no creature which is not manifest in his sight but all things are naked unto his eyes with whom wee have to doe 2. that hee neither appointeth Heb. 4.13 nor willeth nor speaketh things repugnant and contradictory The Son of God 2 Cor. 1.19 Jesus Christ who was preached among you by us was not yea and nay but in him it was yea 3. That he faineth nothing nor deceiveth any man but this is in truth and indeed his will which hee openeth unto us Rom. 3.4 Let God be true and every man a lyar 4. That he never changeth his minde My covenant will I not breake nor alter the thing that is gone out of my lips Psal 89.33 34. 5. That it certainly cometh to passe whatsoever God avoucheth shall come to passe which experience also witnesseth and many sayings of holy Scripture Matt. 24.35 as Heaven and earth shall passe but my word shall not passe away 6. That he is the lover author and preserver of the truth in the reasonable creatures and an enemy to all lyes dissembling and hypocrisie therefore the holy Ghost is called Joh. 14.17 15.26 16.13 Prov. 12.22 Matth 24 51. The Spirit of truth who should teach us all truth The lying lips are an abomination unto the Lord but they that deale truely are his delight Hee will give him his portion with hypocrites Seeing then the truth of God is to be considered out of his word and works albeit men by nature confesse that God is true yet are they ignorant wherein truth consisteth for it is said Thy word is truth John 17.17 Psal 89.5 Thy truth in the congregation of the saints Neither doth the conscience or the privie knowledge of any mans sins suffer him who knoweth not Christ the Mediatour to put any confidence in Gods promises for as it is said All the promises of God in him are yea 2 Cor. 1.20 and in him Amen unto the glory of God God dissembleth not when he saith hee will doe that which yet he doth not But if sometimes God fore-told that he would do those things which hee never decreed to doe hee did not therein dissemble for what hee threatned that hee meant with this condition should so come to passe except the conversion of men and prayers come between and what hee promised he meant with this condition if they repented and either persisted in godlinesse Luke 24.28 29. Ezek. 14.9 or needed not affliction and chastisement Wherefore hee would indeed have punished the Ninevites if they had persisted in their sins And Christ was indeed departing except his disciples had desired him to stay in the inne at Emaus As for that which God saith And if a Prophet be deceived and hath spoken a thing that He hath deceived him he signifieth not thereby that hee deceiveth by instilling lies into false Prophets How God is said to deceive a deceived Prophet but that they are by him in just judgment delivered and given to be seduced by the divell as God is said to have given a lying spirit into the mouthes of all the Prophets of Achab Repl. But yet God would that the false Prophet should tell a false tale Ans 1 King 22.22 Hee would but in divers respects and to a diverse end God fore-told victory to Achab by an Irony and that a
Jerem. 45.4 5. and all his creatures Behold that which I have built will I destroy and that which I have planted will I pluck up even this whole land and seekest thou great things for thy selfe seek them not 9. That we should referre the use of all things to the glory of God since that wee have received all good things from him Rom. 11.36 Of him and through him and for him are all things 10. That seeing the works of God were therefore created and placed before our eyes even for us to behold them we do not idly but earnestly and as much as every mans ability occasion and vocation permitteth him contemplate and consider them and learning out of them the wisdome power and goodnesse of the Artificer celebrate it both in this life Acts 17.26 27. and in the world to come He hath made of one bloud all mankind to dwell on all the face of the earth and hath assigned the times which were ordained before and the bounds of their habitation that they should seek the Lord if so be they might have groped after him and found him though doubtlesse he be not far off from every one of us OF ANGELS AMongst things created by God the chiefe and principall are those natures which are indued with reason Angels and men For in these hee imprinted the marks and image of his divinity and would have all other things to be the matter of his praise but of these he would be known and praised and unto them was his will to impart and communicate his blessednesse and joy The Questions concerning Angels are two 1. What description is set down in the Scripture of good Angels 2. What description is delivered of bad Angels 1. What good Angels are ANgels both good and bad as holy Scripture records are spirits 1. Angels spirits or incorporeall substances Luke 24.39 Coloss 1.16 Heb. 1.14 1 King 22.21 The Angels themselves are not seen but the bodies or shapes which they take by which name here a spirituall person is understood that is a substance incorporeall invisible individuall living understanding incommunicable not sustained in another neither part of another as A spirit hath not flesh and bones All which are in heaven and in earth things visible and invisible They are all ministring spirits There came forth a spirit and stood before the Lord. That therefore both in times past there appeared oftentimes good Angels when as the gathering and establishing of the Church the doctrine of God being not as yet plainly delivered and the prophecies not fulfilled needed more extraordinary and miraculous revelations then now and now adayes also not seldome appear bad Angels this 1. doth not prove their nature to be visible or corporeall For those visible shapes or bodies which may be seen or felt are divers substances from the incorporeall essence of spirits being formed either of nothing or of some matter and carried and moved by a spirit for a time for the working and performing of certain actions For both they put them off and lay them away again and also they take forms of divers sorts and kinds as The serpent by whom the Divell communed with Eve Mens bodies Gen. 3.1 18.4 Exod. 3.2 2 King 2.11 6.17 The errour of the Sadducees Acts 23.8 Act. 7.53 whose feet Abraham washed A flame in the bush appearing to Moses A pillar of cloud and fire in the desart Horses and chariots of fire And further this very thing refuteth the opinion of the Sadducees Who said that there was neither Angel nor spirit but that good Angels are cogitations and motions raised by God in men or happy events proceeding from God and bad Angels evill and wandring affections or lusts or purposes and devices which come of the corruption of nature For except they were living substances and forcible in working they would not assume carry and move bodies and visible shapes Moreover the Scripture attributeth many things to them every where which agree not but to natures subsisting by themselves living and understanding for the good Angels were those ministers Gal. 3.19 Mat. 25.31 24.26 18.10 Luke 2 10. 15.10 1 Pet. 1.12 Mat. 22.30 Heb. 1.4 Psal 34.7 John 8.44 Job 1.6 Mat. 8.28 31. 25.41 by whom the Law was delivered in mount Sinai They shall come with Christ when he shall judge the quick and the dead They know not the day of judgment They alwayes behold the face of the Father which is in heaven They rejoyce for the salvation of men The elect shall be like unto them Christ is made more excellent then the Angels They defend the elect But the evill Angels did not abide in the truth They appear amongst the children of God They invade and possesse the bodies of men and beasts They shall be punished with everlasting torments Angels are also finite that is of a limited essence or nature and endued with a certain measure of strength and wisdom For although spirits are not circumscribed in a certain compasse of place 2. Angels finite both in nature and in properties as bodies yet their substance is neither infinitely extended neither in more places then one at the same time neither is able in wisdome or power or other properties to match and equall the immensenesse of the Creatour For they are said to go from one place to another and to be absent from one place when they are in another as Luke 1. Act. 10. 12. Dan. 10. 3. They were created Psalme 148. Coloss 1.16 They were created by God of nothing in the very beginning of the world Praise yee him all yee his Angels praise him all his army For hee commanded and they were created By him were all things created which are in heaven and which are in earth things visible and invisible whether they be thrones or dominions or principalities or powers c. Moses made mention of the Angels in general though not in particular Job 2.6 38.7 Wherefore albeit by Moses there is no mention made in the story of the creation severally of Angels as who applying himself to the common capacity of men especially recounteth the visible works of God yet when as hee saith that heaven earth and all the host of them was created he implyeth also Angels which both are these very heavenly hosts and ministers of God and are often mentioned among them by Moses himself How the Angels are called the children of God And whereas they are called The children of God it is not to be understood of any co-eternity and propagation of their substance out of God but of their creation and conformity with God and of the mutuall love between God and them as in like sort also may be said of men 4. They were created in holinesse They were created all good and holy that is in their creation they were enriched with strength wisdome liberty of will holinesse and righteousnesse whereby they might
the Minor for in the Major it is taken for the power of the Father in the Minor for the person by whom the Father sheweth forth his power III. That the holy Ghost is equall with the Father and the Son these arguments doe prove Four proofs that the holy Ghost is equall with the Father and the Son His proceding from both The essence of the Father and the Son is communicated unto him because hee proceedeth from both and is the Spirit of both But there is nothing in God which is not his essence Seeing then that is indivisible it must needs be whole and the same communicated unto him which is in the Father and the Son As the spirit 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 divine essence whereby the third person of the God-head alone receiveth the same and whole or entire essence from the Father and the Son as from him whose Spirit hee is as also the begetting of the Son is a communicating of the divine essence which the second person of the God-head alone receiveth as a Son of his Father whole and entirely the same which the Father hath and retaineth His proceeding from the Son proved three wayes And That the holy Ghost proceedeth from the Son also is proved by certain reasons 1. Because he is called the Sons Spirit If any man hath not the Spirit of Christ the same is not his Rom. 8.9 Gal. 4.6 He hath sent forth the Spirit of his Son into your hearts The Spirit of his Son that is not given unto the Son of the Father but existing and proceeding as of the Fathers so of the Sons substance seeing the Son is equall and consubstantiall with the Father 2. Because the Son together with the Father giveth him John 15.26 John 20 22. Receive the holy Ghost 3. Because the holy Ghost receiveth the wisdome of the Son which hee revealeth unto us Hee shall receive of mine and shall shew it unto you John 16.14 But seeing the holy Ghost is true God consubstantiall with the Father and the Son hee cannot receive any thing but of him of whose substance hee is Wherefore he proceedeth of the substance of the Son because he receiveth that of him which is the Sons His divine attributes The holy Ghosts equality with the Father and the Son is proved by those divine attributes and properties which are attributed and communicated to the holy Ghost as Eternity Eternity because hee created heaven and earth and because God was never without his Spirit Gen. 1.2 The Spirit of the Lord moved upon the waters Immensity Immensity or unmeasurablenesse as who dwelleth whole and intirely in all the elect Rom. 8 9. 1 Cor. 3.16 1 Tim. 1.14 The Spirit of God dwelleth in you Through the holy Ghost which dwelleth in us Omnipotency Omnipotency because hee together with the Father and the Son created and preserveth all things Psal 33.6 1 Cor. 12.1 By the Word of the Lord were the heavens made and the hosts of them by the Breath of his mouth All these things worketh even the selfe same Spirit distributing to every man severally as hee will Omnisciency Omnisciency that is 1 Cor. 2.10 the knowledge of all things The Spirit searcheth all things even the deep things of God Infinite goodness and holiness Infinite goodnesse and holinesse and the causing of goodnesse and sanctity in the creatures Psal 143.10 1 Cor. 6.11 Let thy good Spirit lead mee into the land of righteousnesse Yee are sanctified in the name of our Lord Jesus and by the Spirit of our God Unchangeablenesse Unchangeablenesse Acts 1.16 This Scripture must needs have been fulfilled which the holy Ghost spake Truth infallible Truth not to be doubted of and the fountain of truth When the Comforter shall come John 15.26 1 John 5.6 even the Spirit of truth The Spirit is truth Mercy unspeakable Unspeakable mercy The love of God is shed abroad in our hearts by the holy Ghost which is given unto us Rom. 5.5 8. â—6 The Spirit also helpeth our infirmities Indignation against sin Indignation against even hidden sinnes They rebelled and vexed his holy Spirit The blasphemy against the holy Ghost shall not be forgiven unto men Isa 6â— 10 Mat. 12.31 Acts â— 9 Ephes 4.30 Why have yee agreed together to tempt the Spirit of the Lord Grieve not the holy Spirit of God by whom yee are sealed His divine works The same divine works which are attributed to the Father and the Son are also attributed to the holy Ghost and these both the generall and universall works as the generall creation preservation and government of the whole world His Spirit hath garnished the heavens The Spirit of God hath made me and the breath of the Almighty hath given mee life And also singular and speciall effects as miracles John 26.13 33.4 Mat. 12.28 1 Cor. 12.4 I cast out Divels by the Spirit of God There are diversities of gifts but the same Spirit Likewise those works which properly belong to the salvation of his Church as the calling and sending of Prophets The Lord God and his Spirit hath sent me Isa 48.6 Acts 13.2 20.28 The holy Ghost said Separate mee Barnabas and Saul Take heed to all the flock whereof the holy Ghost hath made you overseers The bestowing of competent and fit graces for the ministery on ministers The holy Ghost shall teach you Luke 1â— 12 2 Cor. 12.7 The manifestation of the Spirit is given to every man to profit withall The publishing of the doctrine of the Prophets and Apostles Holy men of God spake as they were moved by the holy Ghost 1 Pet 1.21 The instituting of Sacraments Baptise them in the name of the Father Mat. 28 1â— the Son and the holy Ghost Whereby the holy Ghost this signified Heb. 9.8 that the way into the Holiest of all was not yet opened while as yet the first tabernacle was standing The fore-telling and prophecying of things to come he will shew you the things to come John 16.13 Acts 11.28 1 Tim 4.1 Agabus signified that there should be a great famine The Spirit speaketh evidently that in the later times some shall depart from the faith The gathering of the Church Ephes 2.22 In whom also yee are built together to be the habitation of God by the Spirit 1 Cor. 12.13 By one Spirit are wee all baptised into one body The enlightning of mens mindes John 14.26 16.13 Ephes 1.17 The holy Ghost shall teach you all things Hee shall lead you into all truth God gave unto you the Spirit of wisdome and revelation through the knowledge of him Regeneration
and faith in us 8. By whose power and by whom the Resurrection shall be THe resurrection and raising of the dead shall be wrought by Christ for by the force and vertue of Christ our Saviour We shall rise John 6.54 I will raise him up in the last day which speech of Christ is to be understood of the body For he doth not raise up the soules because they die not Now Christ-man shall raise us by the voice of his man-hood and by the vertue of his God-head John 5.28 Acts 17.31 The houre shall come in the which all that are in the graves shall hear the voice of the Son of man God hath appointed a day in which he will judge the world in righteousnesse by that man whom he hath appointed whereof he hath given assurance unto all men in that he hath raised him from the dead The use of this doctrine is to beleeve this our raising which shall be hereafter both because the raiser is of sufficient power seeing he is Almighty God and of a prone and ready will because he is our head And hence ariseth unto us great consolation and comfort Because he is true man who shall raise us therefore he will not neglect his owne flesh and members but will raise them even us will he raise to eternall life for which cause he took our flesh and redeemed us Object But the Father is said to raise us yea to raise Christ himselfe He that raised up Christ from the dead Rom. 8.11 shall also quicken your mortall bodies because that his spirit dwelleth in you Therefore we shall not be raised by Christ nor by the power of Christ Ans The externall works of the Trinity performed on the creatures are undivided or common to them all alwayes observing an order of the persons in working As therefore the Father is not excluded when raising is attributed to the Son so neither is the Son excluded when it is attributed to the Father or the holy Ghost The Father therefore shall raise us by his Son mediatly But the Son shall immediatly raise us with his spirit as being our only Redeemer Phil. 3.20 21. and Judge We look for our Saviour from heaven even the Lord Jesus Christ who shall change our vile body that it may be fashioned like unto his glorious body according to the working John 5.21 whereby he is able even to subdue all things unto himselfe As the Father raiseth up the dead and quickneth them so the Son quickneth whom he will But the Spirit shall immediatly raise us up himselfe Rom. 8.11 If the spirit of him which raised up Jesus c. 9. For what end and to what estate we shall rise THe last end of the Resurrection is Gods glory For to this end shall the Resurrection be The ends of the Resurrection 1. Gods glory 2. The salvation and glory of the Elect and the damnation of the Reprobate Rev. 3.21 7.13 Dan. 12.3 that God may manifest and together fully and perfectly exercise both his mercy towards the Faithfull and his justice towards the Reprobate and so may declare the unutterable certainty of his promises in both The next and subordinate end to the former is the salvation and glory of the Elect and of the contrary the damnation and punishment of the Reprobate For the Elect or Saints of God shall rise to everlasting life To him will I grant to sit with me in my throne They shall be arrayed in long white robes They shall shine as the Sunne But the wicked shall rise to be drawne to everlasting paines and torments Mat. 25.41 Depart from me yee cursed into everlasting fire which is prepared for the Devill and his Angels And a little after And these shall go into everlasting paine and the righteous into life eternall Object Christs resurrection is the cause of our resurrection and also the benefit of Christs resurrection is our resurrection But this cause and this benefit belongeth not to Unbeleevers and Infidels Therefore they shall not rise For to whom the cause of the resurrection appertaineth not to them the resurrection it selfe no way belongeth Answ We thus make answer to the Major that To whom no cause of the resurrection belongeth they shall not rise But although this cause namely the resurrection of Christ concerneth not the wicked that is though the wicked shall not therefore rise because Christ is risen yet they shall rise for some other cause to wit for the execution of Gods just judgement whereby he shall deliver and give them to eternall paines For one and the same effect may have many and divers causes if not in number yet at least in kind especially being in divers subjects The cause therefore of the resurrection of the godly is the resurrection of Christ who is as their Head the cause of the resurrection of the wicked is not Christs resurrection for they are not the members of Christ but the justice of God and the truth of Gods menaces and judgements In a word there is no coherence in this reason They shall not rise because of Christs resurrection Therefore they shall not rise at all because they shall rise in respect of another cause which is that they may be punished There is but one end indeed of our resurrection in respect of God which is glory but the maner of coming to this end is diverse Quest 58. What comfort takest thou of the Article of everlasting life Ans That forasmuch as I feele already in my heart the beginning of everlasting life a 2 Cor. 5.23 it shall at length come to passe that after this life I shall injoy full and perfect blisse wherein I may magnifie God for ever which blessednesse verily neither eye hath seene nor eare hath heard neither hath any man in thought conceived it b 1 Cor. 2.9 The Explication THis Article is placed in the end 1. Because it is perfectly fulfilled after the rest 2. Because it is an effect of all the other Articles that is we beleeve all the other Articles because of this and all things that we beleeve in the rest were done that we might beleeve this Article and so at length injoy everlasting life This Article therefore is the end and proofe of our salvation The chiefe questions touching everlasting life are these 1. What everlasting life is 2. Of whom it is given 3. To whom it is given 4. Wherefore it is given 5. When it is given 6. How it is given 7. Whether in this life we may be assured of everlasting life 1. What everlasting life is THe question What everlasting life is may justly seem unexplicable seeing the holy Ghost hath pronounced thereof The things which neither eye hath seene Isay 64.4 1 Cor. 2.9 nor eare hath heard neither came into mans heart God hath prepared for them that love him Notwithstanding by analogy and proportion of that life whereof Philosophers dispute and Scripture speaketh
and 21.6 and 22.13 The holy Ghost likewise is uncreated because in the beginning of the creation as the Creatour he moved upon the superficies of the waters Gen. 1.2 He adorned or made the heavens Job 36.13 He made and he put life in Job Job 33.4 c. He is also immense because he dwells in us Rom. 8.9 1 Corinth 3.16 2 Tim. 1.14 Hence Didymus saith well Didym lib. 1. de Spiritu sancto If the holy Ghost were one of the creatures he should have a substance circumscribed as all things that are made although they are not circumscribed For seeing the holy Ghost is in many he hath not a circumscribed substance Likewise eternall because he was in the beginning of things Gen. 1.2 and because God was never without his Spirit 9. And yet not three As the divine Essence is not multiplied with the persons because there is one common to three so the right faith forbids us to multiply Gods essentiall attributes with the persons because they are one and the same common to three As the Catholick faith then forbids us to beleeve with the Tritheits three Gods but worshippeth one God in Trinity so it forbids us to say three uncreated three immense three eternall but one uncreated one immense and one eternall it professeth to be in the Trinity ARTICLE V. 10. Likewise the Father is almighty the Son almighty and the holy Ghost almighty 11. And yet there are not three Almighties but one Almighty even so the Father is God the Son is God and the holy Ghost is God and yet not three Gods but one God So the Father is Lord the Son Lord and the holy Ghost Lord and yet not three Lords but one Lord. The Declaration 10 LIkewise almighty Here is further declared the coequality and consubstantiality of the divine persons out of the unity of the divine attributes and of the divinity it selfe because as the Father so the Son and so the holy Ghost is Almighty and God and Lord. Of the Father no man doubts The Son is also omnipotent because whatsoever the Father hath the Son hath also and therefore omnipotency Joh. 16.15 And he is called expresly God almighty Rev. 1.8 and 4.8 He is also God and the true God 1 John 5.20 God blessed for ever Rom. 9.5 Where the Name of God doth surely signifie the Divine subsistence and not the attribute onely of that subsistence against two most impudent sayings of Socinus That the simple Name of God when it is given to Christ doth no where signifie his subsistence and that it is no where found in the Scripture where the Name of God being the subject is necessarily referred to Christ The first of these is refelled by divers places of Scripture especially these Rom. 9.5 Of whom Christ is after the flesh who is above all God blessed for ever 1 John 5.20 We are in that true one in his Son Jesus Christ He is the true God and life eternall The latter is false both by these and other places Acts 20.28 God hath purchased the Church by his owne blood 1 Tim. 3.16 God was made manifest in the flesh He is also Lord. Luke 2.11 To you is borne this day a Saviour which is Christ the Lord. The holy Ghost is also omnipotent Because all graces and divine operations one and the same Spirit doth worke distributing them apart to every one as he will 1 Cor. 12.11 Likewise he is that God and Lord who spake of old by the Prophet Isaiah Acts 28.25 And by the mouth of David Acts 1.25 In whose Name we are baptised Mat. 28.19 And who is a witnesse in heaven with the Father and Sonne 1 John 5.7 The Hereticks cavill that they finde it not literally written that the holy Ghost is God which is too frivolous a subterfuge Where is it literally written the Father is God the Son is God What faithfull man will require so many letters written when the thing it selfe is written Is it not plainely written 1 John 5.7 The holy Spirit beares record in heaven And presently after The witnesse of God is greater Acts 5.3 Thou hast lyed to the holy Ghost Then by and by Thou hast lyed to God 1 Cor. 3.36 You are the temple of God and the holy Spirit dwels in you And shortly after c. 6.19 You are the temple of the holy Ghost He is also Lord because we are as well baptised in the Name of the holy Ghost that is into his worship service and obedience as in the Name of the Father and of the Son Mat. 28.19 and the Apostles call upon God who spake by the mouth of David Why did the Gentiles rage that is they call upon the holy Ghost thus Lord thou art that God who made the heaven and earth seas and all things in them Acts 4.24 11. And yet not three See Numb 8. 12. And yet not three But one Lord to wit Jesus Christ 1 Cor. 8.6 Is not then the Father Lord nor the holy Ghost Lord The Catholick faith doth thus reconcile this that onely the Father is Lord the Son and holy Ghost by the dominion of the deity common to the three Persons which consisteth in the creation and government of all things and from which dominion the Apostle 1 Cor. 8.6 excludes not the Father and holy Ghost but false gods and all creatures But Jesus Christ is the one and onely Lord by the dominion of mediation which is not common to the three Persons but proper to Christ which consisteth in the Propheticall Priestly and Kingly office of the Mediatour and from which the Apostle 1 Cor. 8.6 excludes not so much the Father and holy Ghost as the fictitious mediatours of Pagans Jews and Antichristians ARTICLE VI. 13. For as we are compelled by the Christian verity to confesse severally each person to be God and Lord so we are forbid by the Catholick faith to say there be three Gods or three Lords The Declaration 13. FOr as This Article gives a reason of the Antithesis of the fourth and fifth Article which reason was declared before out of Scripture in which alone the Christian truth and Catholick religion is grounded both in respect of the equalitie of each person as also in regard of the consubstantialitie of the same in the Trinitie therefore the Christian veritie compells us to confesse each person to be God and Lord because the Scriptures which affirme the same cannot faile as it was Number 9. And the Catholick faith forbids us to say there are three Gods or Lords because the Scriptures which affirme one God and one Lord cannot faile as is said Numb 3. and 11. ARTICLE VII 14. The Father 15. is made of none 16. nor created 17. nor begotten 18. the Sonne is from the Father alone 19. not made 20. nor created 21. but begotten the holy Ghost 22. is from the Father and the Son 23. neither made nor created 24. nor begotten 25. but proceeding There is then one Father not three
but not contrariwise all that is contingent is free 2. What difference there is of the free-will which is in God and that which is in reasonable creatures Angels and men Two things common to God and creatures in their will TWo things there are common to God and reasonable creatures as touching the liberty of Will 1. That God and reasonable creatures do things upon deliberation and advice that is they chuse or refuse whatsoever objects with an understanding going before the action and a will accompanying the action of chusing or refusing 2. They chuse or refuse any thing of their proper and inward motion without constraint that is the Will being fit in it owne nature to will the contrary of that which it willeth or to suspend the action it intendeth of it owne accord inclineth to the one part Psal 104.24 115.3 Gen. 3.6 Isa 1.19 Mat. 23.37 Difference of liberty in God and his creatures But the differences also of this liberty in God and in the creatures are three 1. In the Understanding In the Vnderstanding because God understandeth and knoweth all things of himself perfectly and from all eternity without any ignorance or errour of judgment but the creatures know neither of themselves neither all things neither the same at all times but they understand of God his will and works so much and at such time how much and when it pleaseth God to reveale unto them And therefore many things they are ignorant of and erre in many The testimonies of this difference are Mat. 24.36 Dan. 2.21 Isa 40.13 Heb. 4 13. Of that day and houre knoweth no man no not the Angels of heaven but my Father only He giveth wisdome unto the wise and understanding to those that understand Who hath instructed the Spirit of the Lord Neither is there any creature which is not manifest in his sight John 1.9 He lightneth every man that cometh into the world In the Will In the Will The will of God is governed by no other nor dependeth of any other cause but of it selfe But the wils of Angels and men are so the causes of their actions that neverthelesse they are carried by the secret counsel of God and his providence to the chusing or refusing of any object that either immediatly by God or mediately by instruments some good some bad which it seemeth good unto God to use so that it is impossible for them to do any thing beside the eternall decree and counsell of God And therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be absolutely his own at his owne will and in his own power whereby the Greek Divines expresse Free-will agreeth more properly unto God who perfectly and simply is his owne and at his owne will But of the creatures more rightly is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is voluntary and free which word the Apostle useth to Philemon Ver. 14. Hebr. 10.26 1 Pet. 5.2 The testimonies and arguments of this difference are laid down in the doctrine of Providence And that God indeed is the first cause of his counsels these and the like sayings of Scripture doe testifie Psal 115.3 Dan. 4.32 He hath done what soever he would Who according to his will worketh in the army of heaven and in the inhabitants of the earth But that the wils and counsels of the creatures depend on Gods beck and permission these and the like speeches doe prove Gen. 24.7 Exod. 3.16 Acts 2.23 3.18 4.27 28. The Lord shall send his Angel before thee c. Goe and gather the Elders of Israel together c. Him being delivered by the determinate counsell and fore-knowledge of God ye have slaine But God hath fulfilled these things Herod and Pontius Pilate gathered themselves together to doe whatsoever thine hand and thy counsell had determined before to be done I know Jer. 10.23 that the way of a man is not in himselfe neither is it in man to walke and to direct his steps The Kings heart is in the hand of the Lord Therefore the wils of Angels and men Pro. 21.1 and all other second causes as they were created of God their first supreme and soveraigne cause so are they ruled of him but the will of God is ruled by no one of his creatures because as God hath no efficient cause without and besides himselfe so neither hath hee any moving or inclining cause otherwise hee were not God that is the supreme and soveraigne cause of all his workes and the creatures should be invested in Gods room The wils of the creatures are râ—led by God not inforced Moreover God ruleth and bendeth the wils of his creatures and doth not draw or enforce them that is by objects represented to the mind hee effectually moveth affecteth and allureth the Will to will that which then the mind judgeth good and refuse that which seemeth evill In the will and understanding In the Vnderstanding and Will both together because God as hee unchangeably knoweth all things so also he hath determined from everlasting and will unchangeabâ—y all things which are done as they are good and permitteth them as they are sins Now as the creatures notions and judgements of things so also their wils are changeable so that they will that which before they would not and will not that which before they would For seeing that all the counsels of God are most good most just and most wise he never disliketh correcteth or changeth them as oftentimes men do when as they do perceive themselves to have determined any thing unadvisedly before Hither appertain those sayings God is not as man Num. 23.19 that hee should lye I am the Lord and change not Object Mal. 3.6 The unchangeablenesse of Gods purpose taketh not away the liberty of his will Hee that cannot change his counsell and purpose hath not free-will but God cannot change his counsell and purpose which he hath once appointed Therefore his will is not free First we deny the Major For not he which doth not change his purpose which he hath once appointed hath no liberty of will but he which could not purpose any other thing being let by some external cause But the liberty of God consisteth not in the change of his will or purpose but in this that God will all things whatsoever he will altogether with his will and of himself and could have had otherwise decreed or not decreed all things which he decreed from everlasting of the creation preservation and government of things according to these sayings With men this is impossible Mat. 19.26 Luk. 18.27 but with God all things are possible These and the like sayings shew that God hath so appointed from everlasting with himselfe the creation of things and the gathering and saving of his Church not as if he could not have not done this or not have appointed it otherwise but because so it seemed good to him
hee be worthy of love or hatred Therefore wee cannot be assured of the election of God neither resolve any thing of Gods present favour and so by consequent neither of that which is to come Answer to the Antecedent 1. Man knoweth not true as concerning second causes or by events of things be they good or evill for externall and outward fortune is no certain token whereby to judge of Gods favour 2. Again man knoweth not of himselfe but hee knoweth it God revealing it and certifying us abundantly of his love towards us by his word and Spirit Repl. 5. Who hath known the minde of the Lord Answ Rom. 11.34 No man hath known it before God hath revealed it neither after hee hath revealed it doth any man perfectly know it but so much we know as may suffice to our salvation We all behold as in a mirrour the glory of the Lord with open face 2 Cor. 3.18 Rom. 8.16 and are changed into the same image from glory to glory It is the Spirit which revealeth and witnesseth unto us 1 Cor. 1.22 that wee are the sons of God Object 2. But if the righteous turn away from his righteousnesse and commit iniquity Ezek. 18.24 he shall die in his sins Therefore beleevers also may defect from godlinesse and fall from everlasting salvation Ans 1. That which is spoken but conditionally is no positive assertion Ans 2. He in that place is called just not only who is truly just but also who seemeth just in the eyes of men of which kind oftentimes time-serving hypocrites are which beleeve for a while and afterwards fall away for a true just man is like a tree planted by the waters side whose leafe shall not wither Psal 1.3 4. And the sons and heires only are endued with true conversion and godlinesse Rom. 8.14 As many as are led by the spirit of God they are the sons of God And if sons then also heirs Gal. 4.7 1 Cor. 2.12 16. Wee have received the Spirit of God that we might know the things which are given unto us of God We have the mind of Christ When the Spirit of God which worketh in the sons and heirs of the kingdome their conversion and sanctification is called 2 Cor. 1.22 5.5 Ephes 1.14 The earnest of our inheritance untill the redemption of the possession purchased Object 3. Paul exhorteth the Corinthians 2 Cor. 6.1 Matt. 26.41 that they receive not the grace of God in vain so Christ likewise biddeth us Watch and pray Ans Thereby carnall security is forbidden and certainty of salvation as also faith tranquillity watchfulnesse and praier is commanded for these are the necessary and proper effects of our election and an infallible argument of salvation For all beleevers are elected and Paul teacheth Ephes 1. That by faith we are made partakers of Gods adoption Object 4. Saul failed and fell away finally Saul was one of the godly Therefore the godly also fall away Ans We deny the Minor that Saul was one of the godly for he was an hypocrite Repl. But he had the gifts of the holy Ghost Ans He had such gifts of the holy Ghost as are common to the godly with the reprobate he had not the gifts of regeneration and adoption and therefore neither had hee the holy Ghost sanctifying him which is proper unto the elect Object 5. The doctrine of the certainty of our salvation breedeth security Ans It breedeth indeed a spirituall security by it self in the elect alone and a carnall by accident and that only in the wicked and reprobate but not at all in the godly Quest 22. What are those things which are necessary for a Christian man to beleeve Ans All things which are promised us in the Gospel a John 20.31 Matth. 28.20 Mark 1.15 the summe whereof is briefly comprised in the Creed of the Apostles or in the Articles of the catholick and undoubted faith of all Christians The Explication AFter wee have treated of Faith it directly followeth now that wee speak of the Object of faith that is the summe of those things which are to be beleeved Faith therefore in generall apprehendeth the whole word of God and is strongly perswaded of the truth thereof as appeareth out of the definition thereof But justifying faith properly eyeth the promises of the Gospel or the preaching of grace through Christ Wherefore the Gospel is properly the object of justifying faith and it is properly termed The doctrine of things to be beleeved as contrariwise the law properly is The doctrine of things to be done Mens traditions therefore the Popes ordinances and decrees of Councels are sequestred and excluded from being the object of faith for faith can relie on nothing but the word of God as on an immoveable foundation Now the decrees of men are variable and uncertain sith every man is a lyar only God is true and his word truth Rom. 3 4. Wherefore Christians as they may not frame unto themselves any object of faith so neither may they receive any formed and delivered by others but must beleeve the Gospel only Mark 1.15 as the Scripture teacheth Repent and beleeve the Gospel 1 Cor. 2.5 That your faith should not be in the wisdome of men but in the power of God Now the summe of the Gospel or of things to be beleeved is the Apostles Creed whereof it followeth that wee treat Quest 23. Which is the Creed Answ 1. I beleeve in God the Father Almighty maker of heaven and earth 2. And in Jesus Christ his only Son our Lord 3. Which was conceived by the holy Ghost born of the Virgin Mary 4. Suffered under Pontius Pilate was crucified dead and buried he descended into hell 5. The third day he rose again from the dead 6. He ascended into heaven and sitteth on the right hand of God the Father Almighty 7. From thence he shall come to judge the quick and the dead 8. I beleeve in the holy Ghost 9. I beleeve the holy catholick Church the communion of Saints 10. The forgivenesse of sins 11. The resurrection of the body 12. And the life everlasting Amen The Explication THis word Symbole is derived from a Greek word which signifieth either a common collation of divers men to the making of a banquet or a signe token and mark whereby a man is discerned from other Such as is the military signe whereby fellowes are decyphered from enemies The Symbole so termed in the Church is a briefe and summary forme of Christian doctrine or a briefe summe or confession of the points of Christian religion or Evangelicall doctrine Now 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 enemies and from all other Sects Some say that this briefe summe of Evangelicall doctrine was called a Symbole for that this doctrine was collated as it were and
is the victory that overcometh the world even our faith Four Difference between Christs kingdom ours There is notwithstanding a difference between the kingdom of Christ and ours For 1. The kingdom is hereditary unto Christ For he is the naturall Son and therefore by nature King but ours is by right of adoption Christ as the naturall Son is ruler over his house heire of all things We are by and for him Heb. 3.6 1.2 the adopted sons of God 2. He alone by full right is King over all creatures simply but especially over the whole Church of the holy Angels and men But we neither are nor ever shall be the Kings and head of the Angels and the Church but only over other creatures which are compelled to serve us we are Lords heaven earth and all things shall serve us we shall be adorned with glory majesty and no common excellency of gifts but with the highest prerogative over all wicked men and divels whom we shall judge subscribing and yeelding our consents to the Soveraigne judgment of Christ in condemning and destroying them Ye shall sit upon twelve seats Mat. 19.28 judging the twelve tribes of Israel 3. He conquereth his enemies by his own power we in him and by him that is by his grace and assistance Be of good comfort I have overcome the world John 16.33 4. He alone ruleth the Church with the scepter of his spirit and word moving our hearts and restoring in us the lost image of God we are ministers and administrators of the outward word and rites we cannot give the holy Ghost as I baptise you with water Mat. 3.10 1 Cor. 3 5. but he that cometh after me he shall baptise you with the holy Ghost and with fire Who is Paul then and who is Apollos but the ministers c. The summe of all is In the old testament were Prophets Priests and Kings typicall What it is to beleeve in Christ Christ is those three in signification and in truth we by participation from him Wherefore great is the use of this doctrine 1. Vnto consolation Fot to beleeve in Christ is not only to know that Jesus is the anointed that is the chief Prophet Priest and Kings but to be perswaded that he is such also unto me and that I being engraffed into him by faith as a member into the head am daily sustained governed and quickned by him and that he maketh me also partaker of his unction or annointing that by the working of the holy Ghost I may also be a Prophet a Priest and a King This is the unspeakable advancement and dignity of Christians 2. Vnto exhortation For whereas we are all Prophets and Doctors appointed by God therefore we are to confesse and celebrate his name whereas we are all Priests it is our duty to offer up our selves unto him as a lively sacrifice of praise and thankfulnesse whereas we are all Kings it behooveth us to fight and war manfully aginst sin the world and the Divel that at length we may beare rule over all our enemies being adorned with everlasting blisse and glory ON THE 13. SABBATH Quest 33. For what cause is Christ called the only begotten Son of God when wee also are the sons of God Ans Because Christ alone is the co-eternall and naturall Son of the eternall Father a Ioh. 1.14 Hâ—bt 1.1 2. John 3.16 1 Joh. 4.9 Rom. 8.32 and we are but sonnes adopted of the Father by grace for his sake b Rom. 8.16 John 1.12 Gal. 4.6 Ephes 1.5 6. The Explication UNder this question the Common place touching the God-head of the Son is contained Out of the words of the question an objection may be thus collected Hee which is the onely begotten Son hath no brethren but Christ hath brethren for even we also are the Sons of God Therefort he is not the onely begotten Son of God Answ For answer hereunto wee must put a distinction and difference between Christs and our manner of being Sons Christ is the onely begotten Son the naturall and proper Son of God Wee are the sons of God adopted of the Father by grace through Christ For further evidence in illustrating this point we are to explain in briefe who are called sons and how many waies this name is used and this being done to examine who are and are called the sons of God All sons are either born sons or adopted sons Divers sorts of sons Sons that are borne sons are they who begin at one and the same time both to be and to be sonnes and these are either sons borne of Parents or sons borne by grace Sonnes borne of Parents are properly called naturall sonnes to whom the essence and nature of their Parents is communicated and that either in part or wholly In part the essence and nature of the Parents of whom wee are borne is communicated unto us men Wholly the divine essence is communicated of the Father unto Christ as touching his God-head As then we are the naturall sons of our Parents so Christ according to his divine nature is the naturall and only Son of God of the same essence and nature with the Father of whose substance he was after a manner altogether ineffable John 5.26 begotten from everlasting As the Father hath life in himselfe so likewise hath hee given to the Son to have life in himselfe The eternall Father therefore hath communicated unto his Sonne the life whereby both himselfe by himselfe liveth and whereby hee quickneth all creatures which life is that one and eternall Deitie creatresse and defendresse of all things Sonnes by grace are they who at one and the same time began to be and to be sons of God but that they are sonnes this they have either by grace of Creation or by grace of Conception by the holy Ghost and of the Vnion with the Word The sonnes of God by grace of Creation are Angels and Adam before the fall because God created them that hee might account them for his sonnes and they againe acknowledge and magnifie him as their bountifull and benigne Father These indeed are unproperly called sonnes borne by grace but yet such they are in as much as they began both to be and to be sonnes The Son of God by grace of conception by the holy Ghost and of union with the Word is Jesus Christ onely according to his humane nature because as touching this he was the Son of God by grace even presently from that very moment when hebegan to be born man and that therefore because by the vertue of the holy Ghost he alone was born of the substance of the Virgin pure from all stain or corruption and so was personally united with the Word Adopted sons are they who begin not at the same time to be and to be sons but sometimes were when yet they were not adopted or sometimes were not sons or had their being ere they were such sons
from the Father against Noetus and Sabellius and their Sectaries who would have the same to be the person of the Father and the Sonne and the holy Ghost which in respect of diverse functions and actions is now called the Father now the Sonne now the holy Ghost And therefore were they called Patripassians Also against Servetus who confounded the Sonne and the holy Ghost That the Word or Sonne of God is diverse and distinct from the Father and the holy Ghost not in office onely but also in subsistence and person is proved by foure arguments No one person can be both Father Son in respect of himselfe None is the same person with him whose sonne he is nor with him who proceedeth or floweth from him otherwise the same thing in one respect should be relative and correlative But the Word is the Son of the Father and from the Word the holy Ghost proceedeth and is given Therefore the Word is neither the Father nor the holy Ghost Christ another from the Father John 5.32 37. 9.16 5.19 14.16 Christ expresly calleth himselfe another from the Father and the holy Ghost There is another that beareth witnesse of mee namely the Father in the same Chapter My doctrine is not mine but his that sent mee The Son can doe nothing of himselfe save that hee seeth the Father doe I will pray the Father and he shall give you another Comforter Three persons expressed in Scripture 1 John 5.7 Gen. 1.26 Joh. 10.30 14.26 15.26 The Scripture doth plainly affirme that the Father the Sonne and the holy Ghost are three There are three which beare witnesse in the heaven the Father the Word and the Spirit and these three are one Let us make man in our image he doth not say I will make but Let us make I and my Father are one he doth not say am but are The Comforter which is the holy Ghost whom the Father will send in my Name hee shall teach you all things When the Comforter shall come whom I will send unto you from the Father even the spirit of truth which proceedeth of the Father hee shall testifie of mee Teach all Nations baptizing them in the Name of the Father the Sonne and the holy Ghost The holy Ghost descended in the shape of a Dove the Son was baptised in Jordan and the Fathers voice was heard from heaven Mat. 28.19 Mat. 3.17 This is my beloved Sonne in whom I am well pleased The properties of the persons are diâ—tinct diverse The attributes of properties of the persons namely sending revealing and their offices are diverse The argument is this Whose properties are distinct they are in themselves distinct But the properties of the Father the Son and the holy Ghost are distinct Therefore the Sonne is neither the Father nor the holy Ghost The Minor is proved because the Son onely and not the Father or the holy Ghost was begotten of the Father conceived by the holy Ghost made flesh sent into flesh manifested in the flesh made Mediatour baptised did suffer and died The Father of himself worketh by the Son Mat. 11. â—9 The Son not of himselfe but of the Father by the holy Ghost the holy Ghost of the Father and of the Sonne No man knoweth the Sonne but the Father neither knoweth any man the Father but the Sonne These wordes cannot be expounded after this sort No man knoweth me but I and no man knoweth me but I As the Father knoweth me 〈◊〉 14.13 so know I the Father The sense of these wordes cannot be this As I know me so I know me The Son of God therefore Christ is another from the Father and the holy Ghost THE THIRD CONCLUSION The Word is equall with the Father THat the Word or the Son of God Christ is no made God or inferiour to the Father or created of the Father before other things as Arius Eunomius Samosatenus Servetus and others the like Heretickes imagined but is by nature true and eternall God and equall unto the Father in God-head and in all essentiall perfections of the God-head is confirmed 〈…〉 16. â—â— Câ—â— 2.9 By testimonies of Scripture We are in him that is true that is in his Son Jesus Christ. The same is very God and eternall life All things that the Father hath are mine In him dwelleth all the fulnesse of the God-head bodily As the Father hath life in himself so hath he given unto the Son also to have life in himselfe Joâ—â—3 â— Phâ—â— â—â— Who being in the forme of God thought it no robbery to be equall with God whatsoever things the Father doth the same things doth the Son also that all men should honour the Son 〈…〉 as they honour the Father But the Father is to be honoured as God Therefore Christ is God equall in honour with the Father Christ 〈…〉 God 〈…〉 He that hath the whole essence of the God-head is necessarily equall with the Father But the Son of God hath the whole essence of the God-head communicated unto him for this because it is infinite is indivisible therefore the whole must needs be communicated unto whomsoever it is communicated Therefore the Word or Son of God is equall in all things with the eternall Father in the God-head The Minor is proved Generation or begetting is a communicating of the essence the Word was generated or begotten of the essence of the eternall Fatherâ— because he is his Son proper naturall and only begotten Therefore the whole Deity was communicated unto the Word He hath the same properties of the God-head The Scripture giveth the same properties and perfections of divine nature unto the Son which it doth unto the Father as namely eternity omnipotency immensity omniscience the searching of the heart and reines He is eternall Prov. 8.25 John 1.1 John 3.13 Eph 3.17 For Before the mountaines were settled and before the hils was I begotten In the beginning was the Word He is immense or unmeasurable No man ascendeth up to heaven but he that hath descended from heaven the Son of man which is in heaven That Christ may dwell in your hearts by faith He is omnipotent Whatsoever things the Father doth John 5.19 Phil. 3.21 Heb. 1.3 the same things doth the Son also According to the working whereby he is able to subdue all things unto himselfe Bearing up all things by his mighty word He is omniscient or of infinite wisedome knowing all things His name shall be called Counsellor Esay 9.6 Mat. 11.27 No man knoweth the Son but the Father neither knoweth any man the Father but the Son c. He is the searcher of hearts But Jesus did not commit himself unto them John 2.24 25. because he knew them all And had no need that any should testifie of man for he knew what was in man Now we know that thou knowest all things He is the sanctifier of his Church
is places to abide for ever for he speaketh of continuing Christ ascended Therefore shall we also ascend The consequence is good because he is the head and we the members also he is the first-begotten amongst many brethren That he might send the holy Ghost John 16.7 That he might send the holy Ghost and by him gather comfort and defend his Church from the Divell unto the worlds end If I go not away the Comforter will not come unto you Which holy Ghost he shed on us abundantly through Jesus Christ our Saviour Object He gave the holy Ghost both before and after his resurrection wherefore he went not for that cause away as to send the holy Ghost Answ He had given him indeed before but not in such plentifull manner as in the dayes of Pentecost 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 should at length reigne in humane nature and give largely and in abundant manner the holy Ghost Before his ascension he gave him not in such plenty because of the decree of God who purposed to doe both by man glorified And the sending of the holy Ghost was the chiefe part of Christs glory Therefore it is said As yet was not the holy Ghost that is John 7.39 the wonderfull and plentifull sending of the holy Ghost because Christ was not as yet glorified Except I go away the Comforter shall not come unto you John 16 7. This was the cause why the sending of the holy Ghost was deferred untill the ascension 4. That he might promise for us 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 and ours CHrists ascension and ours agree 1. In that it is to the same place They agree For we shall ascend into the same place whither he ascended 2. In that also it is to be glorified Father I will that they which thou hast given me be with me even where I am that they may behold my glory But they differ John 17.24 They differ 1. Because Christ ascended by his own power and vertue we not by our own but by his No man hath ascended into heaven that is by his own proper vertue but the Son of man We shall ascend by and for him I go to prepare you a place I will that they which thou hast given me be with me John 3.13 John 14.2 17.24 even where I am 2. He ascended to be head we to be his members He 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 indeed in his and his Fathers throne but that only by a participation not in the same degree and dignity with him To him that overcometh will I grant to sit with me in my throne even as I overcame Revel 3.11 and sit with my Father in his throne Christ therefore ascended as head of the Church we shall ascend as members of this head that we may be partakers of his glory 3. Christs ascension was the cause of our ascension but it is not so of the contrary 4. Whole Christ ascended but not the whole of Christ because he ascended as touching his humane nature only and not as touching his divine which also is on earth But the whole of us shall ascend because we have only a finite nature and that but one ON THE 18. SABBATH Quest 49. What fruit doth the ascension of Christ into heaven bring us Answ First that he maketh intercession to his Father in heaven for us a 1 John 2.1 Rom. 8.34 Next that we have our flesh in heaven that we may be confirmed thereby as by a sure pledge that it shall come to passe that he who is our head will lift up his members unto him b John 14.2 17.24 20.7 Ephes 2.6 Thirdly that he sendeth us his Spirit instead of a pledge between him and us c John 14.16 16 7. Acts 2.33 2 Cor. 1.21 5.5 by whose forcible working we seek after not earthly but heavenly things where he himselfe is sitting at the right hand of God d Col. 3.1 The Explication 5. What are the fruits of Christs ascension 1 His intercession which hath three parts THe chiefe fruits of Christs ascension are first His intercession which signifieth 1. The perpetuall vertue and strength of Christs sacrifice 2. Both wils in Christ both humane and divine propitious and favourable unto us whereby he will that for his sacrifice we be received of his Father 3. The assent of his Father approving this his Sons will and accepting of the value of his sacrifice as a ransome for our sins and as the Father receiveth us so doth he also In sum it is the will both of the Father and the Son that Christs oblation and sacrifice should be available unto us for ever Object But before Christs ascension yea before his coming there was intercession Ans 1. That depended of this which was to be after the ascension that is it was made in respect of his intercession to come as also the whole receiving into favour from the beginning of the world For he our Mediatour made intercession before with this condition that he accomplishing his sacrifice Hebr. 5.6 should appear for ever in the heavenly Sanctuary Thou art a Priest for ever after the order of Melchisedech 2. That intercession in the Old Testament was not such as it is now in heaven For in the Old Testament the Mediatour made intercession for the worth of his sacrifice and ransome one day hereafter to be paid and the Father received the Fathers of the old Church into favour in regard of this ransome afterwards to be paid but now he receiveth us for Christs ransome already paid So also sins in the time of the Law were remitted and the holy Ghost given for the sacrifice which was to come but now both these are sealed unto us for Christs sacrifice already performed And the value of Christs sacrifice continueth for ever because Hebr. 10.14 With one offering he hath consecrated for ever them that are sanctified And the surcease of Christ from offering any moe sacrifices is no argument of an imperfect but rather of a perfect sacrifice For if he should often sacrifice after the manner of the Levitical Priests he should therefore sacrifice often because he is not able with one sacrifice to make perfect them which come unto God But he made all perfect with one sacrifice wherefore he now executeth the office of his Priesthood not by often offering and meriting but by often applying to us through the infinite worth of his sacrifice grace righteousnesse and his holy spirit which is a weightier work than if he iterated his sacrifice Our ascension into Heaven John
God which was in him and also teacheth him how they may be done By giving attendance to his reading 2 Tim. 1. 6. 1 Tim. 4.14 to exhortation and doctrine 3. He is lost by carnall security and by giving our selves to commit wickednesse against our conscience 4. By neglect of prayer 5. By abusing the gifts of the holy Ghost as when they are not imployed to his glory and to the safety of our neighbour Vnto him that hath shall be given from him that hath not Luke 8.18 even that he hath shall be taken away 10. Wherefore the holy Ghost is necessary HOw necessary and needfull the holy Ghost is and for what causes doth cleerly appeare by these places of Scripture Except that a man be borne of water and of the Spirit John 3.5 he cannot enter into the Kingdome of heaven Flesh and bloud cannot inhabite the Kingdome of God We are not sufficient of our selves to think any think as of our selves but our sufficiency is of God 1 Cor. 15.50 2 Cor. 3.5 Rom. 8.9 If any man hath not the Spirit of Christ he is none of his Hence we may thus conclude Without whom we cannot think much lesse doe ought that is good and without whom he can neither be regenerated nor know God neither attaine unto the inheritance of the celestiall Kingdome without him we cannot be saved But without the holy Ghost these things cannot be done by reason of the corruption and blindnesse of our nature Therefore without the holy Ghost it cannot be that we should be saved and so it followeth that he is altogether necessary for us unto salvation 11. How we may know that the holy Ghost dwelleth in us WE know that we have him by the effect or by his benefits and blessings in us as by the true knowledge of God by regeneration faith peace of conscience and the inchoation or beginning of a new obedience or by a readinesse and willingnesse to obey God Rom. 5.1 4. Being justified by faith we have peace towards God The love of God is shed in our hearts Againe we know it by the testimony and witnesse which he beareth unto our spirit that we are the sonnes of God Moreover most certaine testimonies and tokens of the holy Ghost dwelling in us are comfort in the midst of death joy in afflictions a purpose to persevere in faith sighes and ardent prayers a sincere professing of Christianity * 1 Cor. 12.3 ON THE 21 SABBATH No man can say that Jesus is the Lord but by the holy Ghost In a word by faith and repentance we know that the holy Ghost dwelleth in us Quest 54. What beleevest thou concerning the holy and Catholike Church of Christ Ans I beleeve that the Son of God a Ephes 5.26 John 10.11 Act. 10.28 Ephes 4.11 12 13. doth from the beginning of the world to the end b Psa 71.17 18 Esay 59.21 1 Cor. 11.26 gather defend preserve unto himself c Mat. 16.18 by his Spirit d John 10.28 29 30. and Word out of whole mankind e Psal 129.1 2 3 4 5. a company chosen to everlasting life f Esay 59.21 and agreeing in true faith g Rom. 1.16 10.14 15 16 17 and that I am a lively member of that company h Ephes 5.26 and so shall remaine for ever i Genes 26.4 Revel 5.9 The Explication The Questions to be observed 1. What the Church is 2. How many wayes it is taken 3. What are the marks thereof 4. Wherefore it is called one holy and Catholike 5. What is the difference betweene the Church and Common-weale or civill State 6. Whence it is that the Church differeth from the rest of mankind 7. Whether any man be saved out of the Church 1. What the Church is WHen the Question is What the Church is it is presupposed that there is a Church so that it is not necessary to make question Whether there be a Church For there was alwayes and shall be some Church sometimes greater sometimes lesser because Christ alwayes was and shall remaine for ever the King and Head and Priest of the Church as hereafter in the fourth Question of this Common-place shall more plentifully be proved Now as concerning the name Ecclesia which we call the Church it is natively a Greek word The originall of the name and cometh from a word which signifieth to call forth For the custome was in Athens that a company of the Citizens were called forth by the voyce of a Crier from the rest of the multitude as it were namely and by their hundreds to an Assembly wherein some publike speech was had or to heare relation made of some sentence or judgement of the Senate And thus differeth the word Ecclesia from Synagoga or Synagogue How it differeth from Synagogue For Synagoga signifieth any manner of Congregation be it never so common and inordinate But Ecclesia betokeneth an ordained Congregation and such as is called together for some cause From hence the Apostles translated the name Ecclesia to their purpose terming the Church by it for resemblance and likenesse sake For the Church is Gods Congregation neither coming together by chance without cause nor being inordinate but called forth by the voyce of the Lord and the cry of the Word that is by the Ministers of the Gospel from the Kingdome of Sathan to heare or imbrace Gods word This Congregation or company of those which are called of God to the knowledge of the Gospel the Latines keeping still the Greek word call Ecclesia The Dutch word Kyrc which by adding letters of aspiration we call in English Church seemeth to come from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth The Lords house The meaning of the word Church or Gods house But it shall be requisite that we a little more fully define what the Church is The Church of God is a Congregation or company of men chosen from everlasting of God to eternall life which from the beginning of the world to the end thereof The definition of the Church is gathered of the sonnes of God out of all mankind by the holy Ghost and the Word consenting in true faith and which the Sonne of God defendeth preserveth and at length glorifieth with glory and life everlasting Thus is the true Church of God defined whereof the Creed doth properly speak 2. How many wayes the Church is taken The false Church The true Church is THE Church is taken either for the true Church or for the false The false Church is unproperly called the Church and is a company arrogating unto themselves the title of Christs Church but which doe not follow the same but rather persecute it The true Church is either Triumphant 1. Triumphant which even now triumpheth with the blessed Angels in heaven and shall have their full accomplished triumph after the Resurrection 2. Militant The Militant
tell it unto the Church Mat. 18.17 Luke 22.25 26. The Kings of the Gentiles reign over them but ye shall not be so Wherefore the consent and decree of the Church is to be expected 1. Because of Gods expresse commandement to this purpose 2. That no man be injured 3. That the processe may be better authorised 4. That the Ministery of the Church grow not unto an Oligarchy or a Papisticall soveraignity of some few persons 5. That the condemnation of the rebellious may be the more just The last abuse to be prevented by Excommunication is 5. That we kindle no schismes not give occasion of scandall and offence in the Church whilst good men see many at variance between themselves that grievous evils follow one another on the head and that the Church is divided These evils if the Ministers see or feare they may not proceed but warne and exhort both privately and publikely If they profit nothing hereby they are held excused Blessed are they which hunger and thirst after righteousnesse Mat. 5.6 for they shall be filled Others shall give an account of their obstinacy 5. How the power of the Keyes committed to the Church differeth from the Civill power THe differences are many and manifest 1. Ecclesiasticall discipline is executed by the Church the civill power by the Judge or Magistrate 2. In the civill state judgement is exercised according to civill and positive lawes in the Church judgement proceedeth according to Gods Lawes and Word 3. The power of the Keyes committed unto the Church dependeth on Gods Word and the Church exerciseth her authority by the Word when it denounceth the anger and wrath of God against Infidels and unrepentant persons and punisheth the obstinate with the Word only yet so as that this punishment pierceth even unto their consciences the civill power is armed with the Sword and punisheth the obstinate with corporall punishments only 4. The judgement of the Church hath degrees of admonition and if repentance interpose it selfe it proceedeth not to punishment the civill judgement and the Magistrate proceeds to punishment though the offender repent 5. The end and purpose of the Church is that hee which hath offended should repent and be saved for ever the end and purpose of the Magistrate is that the offender be punished and so peace and externall order and discipline be maintained in the Common-wealth 6. As the Church proceedeth against refractary and obstinate persons only so it is bound to reverse and retract her judgement and punishment if there come repentance but the Magistrate when he hath once punished is not bound to recall his judgment and punishment neither is hee able sometimes to revoke and repeale it The Thiefe repenteth on the Crosse and is received of Christ into Paradise neverthelesse the Magistrate goeth on to execute this penalty adjudged unto him and putteth him out of the Common-wealth So oftentimes the discipline of the Church hath place where there is no place for civill judgement as when the Church casteth out of her congregation the impenitent and accounteth them no more for her members whom notwithstanding the civill Magistrate tolerateth And contrariwise the civill government oft-times exileth those whom the Church receiveth as when the Magistrate punisheth Adulterers Robbers Theeves and doth no more reckon them for members of the Common-wealth whether they repent or continue obstinate whom yet the Church if they repent abandoneth not but receiveth Wherefore the difference of the Ecclesiasticall and civill power is apparent and manifest There remaine objections of the Adversaries of Ecclesiasticall Discipline whereunto wee will in few words make answer Object 1. The charge and office of the Keyes is no where commanded Therefore it is not to be ordained in the Church and by consequent no man ought to be excluded from the Sacrament Ans The Antecedenc is false because frequently in Scripture manifest testimonies of this charge and commission are extant Matth. 16.19 I will give unto thee the keyes of the kingdome of heaven and whatsoever thou shalt bind upon earth shall be bound in heaven Here in plain words is expressed the power of the keyes committed to all ministers of the word Moreover what this office or charge of the keyes committed to the Church is and how the Church must discharge this charge and function Christ likewise plainly advertiseth and declareth If he will not vouchsafe to hear them tell it to the Church Mat. 18.17 1â— and if he refuse to hear the Church also let him be unto thee as an heathen man and a publican Verily I say unto you Whatsoever ye bind on earth shall be bound in heaven and whatsoever ye loose on earth shall be loosed in heaven These things given thus in precept by Christ Paul also doth in the thing it selfe confirm 1 Cor. 5.1 5. 11.20 Let such a one be delivered unto Sathan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus When yee come together into one place this is not to eat the Lords Supper 2 Thes 3.14 If any man obey not your savings note him by a letter and have no company with him that he may be ashamed Of whom is Hymeneus and Alexander whom I have delivered unto Sathan 1 Tim. 1.20 that they may learn not to blaspheme In the Prophets also are manifest testimonies in which this is apparent to have been commanded by God Isa 1.11 What have I to do with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of rams and of the fat of fed beasts and I desire not the bloud of bullocks nor of lambs nor of goats Isa 66.3 Hee that killeth a bullocke is as if he slew a man he that sacrificeth a sheep as if he cut off a dogs neck he that offereth an oblation as if he offered swines blond he that remembreth incense as if he blessed an idol I spake not unto your fathers nor commanded them Jerem. 7.22 when I brought them out of the land of Egypt concerning burnt-offerings and sacrifices Psal 30.16 Unto the wicked said God What hast thou to doe to declare mine ordinances that thou shouldst take my covenant in thy mouth Wherefore Christ also saith Matth. 5.24 Leave there thine offering before the Altar and goe thy way first be reconciled to thy brother and then come and offer thy gift There are other places also of Scripture besides these where it is commanded that all professed wicked persons be excluded from the Church and the use of the sacraments as wheresoever is reprehended the unlawfull use of the sacraments Likewise wheresoever the Ministers are commanded to receive only such for members of the Church as professe faith and repentance Rep. God indeed forbiddeth the ungodly to come unto the Sacraments but he willeth not that the Church should forbid them Ans What God forbiddeth to have done in the Church
are not able to merit or deserve any thing But there cometh good rather unto our selves by good works For the good works which we doe are a conformity with God and therefore are Gods gift by which gift and benefit we are bound unto God but not God unto us Wherefore it is no lesse absurd to say that we merit salvation at Gods hands by good works than if one should say Thou hast given mee an hundred florens therefore thou oughtest also to give mee a thousand florens Howbeit God enjoyneth us good works and promiseth free recompence to them that doe them as a father promiseth rewards unto his sons ON THE 34. SABBATH Quest 92. Which is the law of God Ans God spake all these words a Exod. 20.1 Deut. 5.6 1. I am the Lord thy God which hath brought thee out of Egypt out of the house of bondage thou shalt have no other gods in my sight 2. Thou shalt make to thee no graven Image nor the likenesse of any thing that is in heaven above or in the earth beneath or in the water under the earth Thou shalt not bow downe to them nor worship them for I the Lord thy God am a jealous God and visit the sins of the Fathers upon the Children unto the third and fourth generation of them that hate mee and shew mercy unto thousands of them that love mee and keep my commandements 3. Thou shalt not take the name of thy Lord thy God in vain for the Lord will not hold him guiltlesse that taketh his name in vain 4. Remember thou keep holy the Sabbath day six daies shalt thou labour and doe all that thou hast to doe but the seventh day is the Sabbath of the Lord thy God in it thou shalt doe no maner of works thou and thy son and thy daughter thy man-servant and thy maid-servant thy cattell and thy stranger that is within thy gate For in six daies the Lord made heaven and earth the sea and all that in them is and rested the seventh day wherefore the Lord blessed the seventh day and hallowed it 5. Honour thy father and thy mother that thy daies may be long in the land which the Lord thy God giveth thee 6. Thou shalt doe no murther 7. Thou shalt not commit adultery 8. Thou shalt not steale 9. Thou shalt not beare false witnesse against thy neighbour 10. Thou shalt not covet thy neighbours house nor his wife nor his servant nor his maid nor his oxe nor his asse nor any thing that is his The Explication Now followeth the doctrine of the Law which is the Canon and Rule of good works The chief questions concerning the Law are 1. What the law is in generall 2. What are the parts of Gods law 3. How far the law is and is not abrogated by Christ. 4. In what the morall law differeth from the Gospell 5. How the Decalogue is divided 6. What is the true meaning of the Decalogue and of every commandement thereof 7. How far forth the law may be kept of the regenerate 8. What is the use of the law THe first foure of these questions pertaine to this 92. Question of Catechisme the fifth to the 93. Question the sixth to the 94. and to the rest which follow untill the 114. Question the seventh to the 114. Question the eighth to the 115. Question of the Catechisme 1. What the law is in generall THe Latine word Lex which signifieth the law is derived from Lego which signifieth to reade and publish or from Lego which signifieth to choose With the former derivation agreeth the Hebrew word with the latter the Greek word For in the Greek the Law is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cometh from a word that signifieth to divide and distribute and therefore the Law is so called because it distributeth unto every one proper charges and functions In Hebrew the Law is called Thorah that is doctrine because Lawes are published unto all that every one may learn them And hereof is it that the ignorance or not knowing the Law doth not excuse nay rather they who are ignorant of those Laws which belong unto them doe even in that very respect sin because they are ignorant The Law in generall is a sentence or decree commanding things that are honest binding creatures endued with reason unto obedience with a promise of reward and commination or threatning of punishment It is a sentence commanding things that are honest otherwise it is no Law It bindeth creatures endued with reason for the Law was not made for them who are not bound to obedience With a promise of reward The Law freely promiseth blessings unto those who performe obedience because no obedience can be meritorious before God Object But the Gospell also promiseth freely good things and blessings Therefore the Law differeth not from the Gospel Ans The Law promiseth freely after one manner and the Gospel after another The Law promiseth freely with a condition of our obedience But the Gospel promiseth freely without the workes of the Law with a condition of faith not with a condition of our obedience Wherefore the Gospel doth not promise blessings freely without all condition but without such a condition as wherewith the Law promiseth blessings unto us And with a commination or threatning of punishment otherwise the Law were a vaine and empty sound and should effect nothing Plato saith A Law is a right forme of government directed to the best end by fit meanes proposing punishments to transgressors and rewards to the obedient Oftentimes by the word Law the course and order of Nature appointed by God is improperly signified So we say The Law that is the order of Nature requireth that fruit spring of a tree But more improperly doth S. Paul call originall sin the law of sin because as a law it constraineth us to sin 2. What are the parts of the Law LAwes are some divine and some humane Humane lawes are they which being established by men doe bind certain men unto certain externall actions whereof there is no divine commandement or prohibition expresly with a promise of reward and commination or threatning of punishments corporall and temporall These humane lawes are either Civill or Ecclesiasticall Civill lawes are such as are made by Magistrates or some whole body and corporation concerning a certain order of actions to be observed in civill government in bargaines and contracts in judgements and punishments c. Ecclesiasticall or Ceremoniall lawes are those which are made by the consent of the Church concerning some certain order of actions to be observed in the Ministery of the Church which are the limitations of circumstances serving for the Law of God Divine lawes that is the lawes of God partly belong unto Angels and partly unto men and partly unto certain speciall men And these doe not only bind unto externall actions but require further internall or inward qualities actions and motions neither propose they corporall and
Whether God hath bestowed his Son upon all the world that is on all and every man to be a Saviour even to the ends of the earth of all them that embrace him by faith whereas we do both know and â—each the same thing from the mouth of Christ But Puccius and Huberus on the contrary cry out That Christ is given as a Saviour to all men absolutely and hath saved all men effectually whether they beleeve or not It is well then that Osiander fights for us and refutes his owne brethren himselfe ARTICLE III. Of Christs ascension into Heaven I. WE beleeve that properly and without any trope Christ ascended from earth into a heaven by a true and locall motion of his body by his divine power in the presence of his Disciples and that he is for our sakes in b heaven untill he returne to judge the quick and the c dead Testimonies of Scripture a Acts 1.9 10 11. And when he had spoken these things while they beheld he was taken up and a cloud received him out of their sight And while they looked stedfastly towards heaven as he went up behold two men stood by them in white apparell Which also said Ye men of Galilee Why stand ye gazing up into heaven This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seene him go into heaven b Heb. 8.4 If Christ we upon earth he were not a Priest Heb. 9.24 Christ is not entred into a sanctuary made with hands c. but into heaven it selfe that he may appeare in the presence of God for us Col. 3.1 Seeke the things which are above where Christ is sitting at the right hand of God Acts 3.21 The heavens must containe Christ untill the time of restitution of all things which God hath spoken by the mouth of all his holy Prophets since the world began c Acts 1.11 This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seene him go into heaven Mat. 24.30 Then shall appeare the signe of the Son of man in heaven and they shall see him come in the clouds of heaven with power â—nd great glory Mat. 25.31 But when the Son of man shall come in glory and all his holy Angels with him then he shall sit downe upon the throne of his glory 1 Thes 4.16 For the Lord himselfe shall come downe from heaven with a great shout with the voice of an Arch-angel and with the trumpet of God Phil. 3.20 From whence we expect our Saviour the Lord Jesus Christ II. What heaven that is and what place it is unto which Christ ascended we will not inquire but leave it to those that are curious seeing it is written Isai 64.4 1 Cor. 2.9 Eye hath not seene nor eare heard neither have entred into the heart of man the things which God hath prepared for them that love him Notwithstanding we beleeve piously and with the Scripture that it a is a place not on this b earth nor c below nor every-where but above and without this visible d world the heaven of e heavens the habitation and throne f of God in light g inaccessible the house of h our Father the City of the living i God the Saints native k country where Christ is l now at the right hand of God interceding m for us and preparing a place n for us from whence we expect he will o returne downeward into the p clouds that he may receive us unto q himselfe Testimonies of Scripture a 1 King 8.30 Heare the supplications of thy servant and of thy people Israel which shall pray in this place heare thou from the place of thy habitation that is from heaven heare and spare John 14.2 In my Fathers house are many mansions if it were not so I would have told you I go to prepare a place for you Phil. 3.20 From whence we expect our Saviour the Lord Jesus Christ b Jer. 31.37 Thus saith the Lord If the heavens above can be measured and the foundations of the earth beneath c Luke 16.26 Besides all this betweene us and you there is a great gulfe fixed so that they which would passe from hence to you cannot neither can they passe to us that would come from thence d Ephes 4.10 He that descended is he also that ascended far above all heavens that he might fulfill all things Heb. 4.14 Having therefore our High-Priest Jesus Christ who hath entred into the heavens e 1 King 8.27 The Heaven and heaven of heavens do not containe thee Psal 115.16 The heaven is the Lords but the earth he hath given to the sons of men f 1 King 8.45 Heare from heaven from the place of thy habitation their prayers 1 Tim. 6.15 The King of kings and Lord of lords inhabits light inaccessible g John 14.2 In my Fathers house are many mansions I go to prepare a place for you h Heb. 11.10 Abraham did looke for a City having a foundation whose builder was God i Heb. 12.32 You are come to mount Sion to the City of the living God the heavenly Jerusalem and to an innumerable company of Angels k Heb. 11.14 For they that say such things declare plainly that they seeke a countrey l Heb. 9.24 Not into the sanctuary made with hands is Christ entred but into heaven it selfe that he might appeare now for us in the presence of God m Rom. 8.34 Who is he that condemneth It is Christ that died yea rather that is risen againe who is even at the right hand of God who also maketh intercession for us n John 14.2 I go to prepare a place for you o Phil. 3.20 For our conversation is in heaven from whence we looke for the Saviour the Lord Jesus Christ p Acts 1.11 This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seene him go into heaven 1 Thes 4.16 17. The Lord himselfe shall descend from heaven with a shout with the voice of the Archangel and with the trump of God and the dead in Christ shall rise first Then we which are alive and remaine shall be caught up together with them in the clouds to meet the Lord in the aire and so shall we ever be with the Lord. q John 14.3 I will come againe and will receive you unto my selfe that where I am there you may be also John 17.24 Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me III. Thither not often but a once not in his mothers womb but the fortieth day after his b resurrection not every-where but on mount c Olivet not apparently but by the true motion of d his body not invisibly but his Disciples looking on and accompanying him with their eyes not with their feet he e ascended and left the f world by a corporall departure entring
is performed by God washing the soule inwardly for I saith the Baptist baptise you with water Christ baptiseth you with the holy Ghost And Ambrose With water the body is washed by the Spirit the soul is cleansed from sin Testimonies of Scripture and of others a Augustine in Joh. Tract 8. de Catechis c. 3. b 1 Pet. 3.21 Baptisme also saveth us not as if by it the filth of the flesh were done away but the answer of a good conscience toward God c John 1.33 He it is who baptiseth you with the holy Ghost Ephes 5.26 Christ sanctifieth his Church having purged her through the washing of water in the Word d Ambrose in Luc. lib. 2. cap. 3. III. Yet we do not for this make a double Sacrament of Baptisme when we name the washing of water and of the Spirit or externall and internall but we say there are two parts of one Baptisme that we may distinctly teach what is done by man the Minister and what by God the Authour Neither did Paul divide the Sacrament of Circumcision into two when he distinguished the circumcision of the flesh and of the a heart which distinction whosoever takes away either they leave nothing or surely lesse to God in the Sacrament then to the Ministers allowing to God onely the internall parts but to the Ministers both externall and internall Testimonies of Scripture a Rom. 2.28 29. For he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh But he is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter IV. In the lawfull use of Baptisme the internall is signified by the externall and is truly exhibited and sealed according to the promise He that beleeveth and is baptised shall be saved As for hypocrites and Infidels when they are dipt in water they are not baptised by the Spirit because the holy Ghost flies from a counterfeit man and he dwels not in a body subject to sins Hom. 5. in Mat. operis impers and therefore he cannot be the child of God as Chrysostome most truly saith V. Baptisme then washeth away sins it regenerates it saves c. not by any secret force annexed or imprinted in the water nor by the work wrought but by a Sacramentall phrase because there is a neere conjunction of both the washings in the lawfull use that is attributed to the externall which is proper to the internall or by a Synecdoche that is given to the whole which belongs to the part VI. Whereas Baptisme hath succeeded Circumcision that it might be the Sacrament of initiation in the new Covenant it ought not to be iterated although it hath beene unworthily received or before conversion because it remaines alwaies ratified to those that are converted as the promise of the Gospell is and the Covenant but to those that repent it is both ratified and it is saving and the use thereof before unlawfull is now made lawfull to them to which purpose Austine saith If he that receiveth the Sacrament Contra Crescent l. 2. c. 28. had never received it is not so cut off but is acknowledged which of it selfe was hurtfull to him that is amended will be profitable Testimonies of Scripture Jerem. 3.1 Thou hast gone a whoring after many lovers but returne to me saith the Lord. Ezek. 16.59 60. I will even deale with thee as thou hast done which hast despised the oath in breaking the covenant Neverthelesse I will remember my covenant with thee in the dayes of thy youth and I will establish unto thee an everlasting covenant VII The Church should conferre Baptisme as Christ hath commanded upon all that are in yeares professing the faith of Christ and a repentance and upon Infants also borne in the Church or who with their parents are come into the Church because to these also the promise and covenant b appertaine and these are to be brought to c Christ which should be done by the ordinary Ministers not by women or other persons having no calling to the Ministeriall d function the administration of which is a part of the e Sacrament Testimonies of Scripture and of others a Mat. 28.19 Teach all Nations baptising them b Mark. 16.16 He that beleeveth and is baptised c. Gen. 17.7 I will be thy God and the God of thy seed Acts 2.38 39. Repent and be baptised every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the holy Ghost For the promise is unto you and to your children and to all that are a far off even as many as the Lord our God shall call c Mat. 19.14 Suffer these little ones and forbid them not to come to me for to such belongs the kingdome of heaven d Mat. 28.19 Mark 16.16 e Concil Carthag 4. Canon 100. Let not a woman presume to baptise for that addition Except necessity urge is not in the Canon of the Councell but is foisted in by the Pope Decret dist 4. de consecr C. Mulier against the meaning both of the Councell and the command of Christ which cannot without sin be violated except some other speciall command from God should be given VIII These contrary doctrines we impugne 1. That Baptisme is no signe of grace but onely a badge or marke by which Christians are discerned tying them to faith and to the Crosse 2. That water and the Word are not the essentiall parts of Baptisme but water and the person of the holy Ghost included in the Word 3. That there is annexed and affixed a secret vertue which confers upon the baptised the grace of the holy Ghost 4. That the holy Spirit with his effects are tied to Baptisme 5. That the effects of the holy Spirit and of Baptisme are alike or equall 6. That baptised Hypocrites and Infidels as Judas and Simon Magus c. are regenerated in Baptisme by the holy Ghost no lesse then the faithfull 7. That Ministers baptise not onely with water but also with the holy Ghost and so they do more in baptisme then Christ himselfe did 8. That the Infants of the Church are not to be baptised that the baptised are to be re-baptised 9. That the Infants of the Church before Baptisme are spiritually possessed by Satan and therefore are to be exorcised with certaine words and crossings 10. That the children of the Church before Baptisme do no more belong to the Covenant of God then the children of Turks and that there is no difference at all betweene Turkish and Christian children 11. That in case of necessity Mid-wives or any other that have no calling do duely baptise ARTICLE X. Of the Lords Supper I. WE beleeve the holy Supper to be the communion of the bodie and bloud of Christ which is by taking the bread broken and the cup being a blessed in memorie of Christs death till he b come that is to say that it
of his fatherly chastisement God hath lately in his justice tempered with surpassing mercy visited them can awake or rouze them out of that dead and deadly slumber whereby they have as much as in them lieth betrayed to the powers and forces of Sathan Gods sacred inheritance and laid open the precious flock of Christ to the mouthes and teeth of Wolves But would God the burthen of this sin rested onely on the necks of these wretchlesse persons whose extreme barbarity yet in letting through their profane absence their harmlesse sheep to drop away by famine of the Word hath raised a louder cry and clamour against them in the eares of God than any we are able to make by our most just complaint in the eares of men Another swarm of Caterpillers there are the very trash and rif-raffe of our Nation who deeming it a more easie life to say Service in the Church than doe service in the house and to stand at the Altar of God than to follow the plough of their Master have like men of idle and dissolute quality only moved thereto in a lazie speculation laid their wicked and sacrilegious hands on the Lords Arke unreverently entered with shooes and all into his Temple taken his undefiled testimonies in their defiled mouthes disgraced defaced and defamed the glory and majesty of Divine rites and mysteries through their beggarly entring into and base demeaning themselves in so high an office Gape not these men trowe you for new miracles to raine out of heaven as if Christ must needs for their sakes lay the foundation of his Church againe and call againe from the Net and the receipt of Custome and other Trades of this world such as he would despatch abroad for his holy Message that so these Artisans might be invested with Apostle-ships Doctor-ships and the roomes of Prophets as ready men after a nights sleep or an houres transe to turne the Book of God and mannage the Keyes of heaven But my friend be not deceived awake out of sleep and dream no more Thou art no Prophet Zach. 13 5. thou art an husband-man and taught to be an heard-man from thy youth up Get away therefore with speed from the Lords house if thou be a cleaver to thy wedge and axe if an hinde to thy Masters plough but meddle not with Gods affaires lest he break out upon thee and destroy thee But in vaine spend I words to brasse and iron who though the Lord have held in his hand for a long time the viall of his wrath and is now weary with holding it any longer and about to powre it out upon them for this their horrible transgression yet stagger they not a whit at it but run out like hungry companions with an eye only to the flesh-pots and so sell both themselves and their people for a morsell of Bread and a messe of pottage to the Divell Shall not I visit for these things saith the Lord Or shall not my soul be avenged on such a Nation as this Jerem 9.9 Yes doubtlesse He who is able to muster the clouds and winds and to fight with heavenly powers against us shall and will if we leave not off to make havocke of his children be avenged on us hee shall raise up the standard and make the trumpet blow neither shall suffer the sight of the one to passe our eyes nor the sound of the other to forsake our eares untill destruction come upon destruction death upon death plague upon famine and sword upon both to the utter overthrow both of our selves and country perpetually Nay rather O God if there be any place for mercy and why should we doubt of mercy with thee the God of mercy lookt not upon this drosse and filth wherewith thine holy house hath been polluted but sweep them out but look O Lord with thy tender eyes of compassion upon thy silly people for what have they done and stir them up daily for Pastors and Prophets wise and skilfull men whose lips may keep knowledge and whose hands may break unto them the bread of life Now that this may have a more mature and happy successe I am humbly to beseech and solicite if so this my simple work come unto their hands the reverend Fathers of this Land to whom I acknowledge all duty and submission in the Lord and whom with all reverence I solicite in this the Lords cause that if their authority be not able to stretch so far as to the throwing out of these dumb deafe and blind watch-men out of Gods Tabernacle into which they have shuffled against many of their Honours wils by those accursed Simoniacall Patrons who have sodered and simoned the wals of their houses with the very bloud of soules yet it may please their wisedomes to constraine and compell these wheresoever they shall finde them in any of their Diocesses to the reading and diligent studying of those Bookes which their owne Country-men moved with more pity towards them and their flockes have painfully delivered unto them in a tongue familiar and common to them all And if it shall seem so good and expedient to their Honours to adjoyne these my labours unto the pains and travels of many the servants of God who have with great praise endeavoured in the like matter on the like respects heretofore I make no doubt but that out of this short yet full Summe of Christian Religion God adding his blessing thereunto they may in short time receive such furniture and instruction as they shall save both themseves and others who both else are in case to perish everlastingly But if their feet will walk on in the way of blindnesse and themselves refuse to come out of the darknesse of ignorance into the bright light of Gods knowledge yet will I not faint in hope for Israel but will yet look when once againe God himselfe shall smite on rocks and water shall flow out of them that his people in this time of drought may drink Even so O God for thy promise sake and for thy troth of old plighted in thy beloved Son vnto thy Chosen open the rock of stone againe let againe the waters the living waters of thy Word flow out and let the saving rivers of thy Gospel run and stop not through all drie places of our Land that men and Angels may see the felicitie of thy Chosen and rejoyce in the gladnesse of thy people and give thanks and praise and glory and honour with thine inheritance vnto thy blessed Name for ever URSINE'S HORTATORY ORATION TO THE STUDY of Divinity together with the manifold use of Catechisme WHereas by the advice of them that have the charge of your studies I was appointed to publish an abridgment of those heads of Christian religion as were of you to be learned I seriously acknowledge and confesse such a businesse was required of mee as to which nothing can be lesse answerable than are my defects For this is a doctrine which I say
Scripture lest those things should be thrust upon us under his name which are not his Further 6 The Church doth not erre Matth 18.19 they make their boast that the Church cannot erre and that therefore the decrees of the Church are of equall authority with the holy Scripture because the Church is ruled by the same spirit by which the Scripture is inspired even as it is promised If two of you shall agree in earth upon any thing whatsoever they shall desire it shall be given them of my Father which is in heaven For where two or three are gathered in my name there am I in the midst of them And I am with you alway unto the end of the world Matthew 28.20 1 John 2.20 27. So Yee have an ointment from him that is holy and ye know all things Likewise The annointing which ye received of him dwelleth in you and yee need not that any man teach you but as the same annointing teacheth you of all things and it is true and is not lying and as it taught you yee shall abide in him But first of all wee know 1 Answer The true Church Matth. 13. Marke 4. Luke 8. that it is the true Church onely which erreth not and is ruled by the holy Spirit 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 appertaine to a wicked multitude which openly maintaineth doctrine contrary to the Gospel though it never 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 shall be given but from him that hath not even that which hee seemeth to have shall be taken away So did the Pharisees and Sadducees among the Israelites erre not knowing the Scriptures neither were they the true Church though they seised upon the name and place of it 2. The true Church indeed erreth not universally For alwaies the light of the truth 2 Answer Universally especially concerning the foundation of doctrine is preserved in some mens mindes whereupon the Church is called the pillar and ground of truth But yet neverthelesse some of the godly oftentimes fall into errours through ignorance and infirmity yet so that they hold the foundation neither do they defend their erroneous opinions contrary to their conscience and at length they forsake them even as it is said 1 Corinth 3. If any man build upon this foundation gold silver c. And If ye be otherwise minded Ephes 4. God shal reveal even the same unto you Last of all There is given unto every man grace 1 Corinth 12. according to the measure of the gift of Christ And The Spirit distributeth to every man severally as hee will Philip. 3.15 The Apostles before they had received the holy Ghost at Whitsontide were the lively members of the Church yet erred they concerning the kingdome and office of the Messias There were of the Chiliasts opinion great men in the Church as Papyas Irenaeus Apollinarius Tertullian Victorinus Lactantius Methodius Martyr And therefore although the Church erre not universally yet oftentimes some of her members erre when as they swerve from the word which God suffereth not seldome to happen unto them for to keep us being warned of our weaknesse and blindnesse in modesty and his true feare and in daily invocating of him and withall to teach us that the truth of doctrine is not to be measured by the title of the Church but by the word delivered of him by the hands of the Prophets and Apostles as it is said Thy word O Lord Psamle 129. is a lanterne unto my feet and a light unto my paths Likewise 1 Tim. 6.20 Keep that which is committed unto thee and avoid profane and vain babblings This ground being once laid that so farre forth the Church erreth not 7 Object The Church ought to obey Bishops by the commandement of God Acts 20.28 Marthew 18.7 Luke 10.16 Heb. 13.17 as it doth not swerve from the written word of God it is easie to answer to that which they make shew of to the contrary That the Church is ruled by Bishops and therefore must obey them as it is said Take heed unto all the flocke whereof the holy Ghost hath made you over-seers to governe the Church of God And If hee refuse to heare the Church let him be unto thee as an Heathen man and a Publican Hee that heareth you heareth mee and hee that despiseth you despiseth me And Obey those who bear rule over you For both they must rule and the Church must obey them according unto the prescript of Gods word as it is said If any man preach any other doctrine let him be accursed Galatians 1.9 Answer Necessarily in those things which belong to the Ministry freely in traditions Mat. 23.2 Whatsoever therefore the Ministers propound of the word of God unto the Church we must of necessity obey it that which the Lord teacheth when hee saith The Scribes and Pharisees sit in Moses chaire All therefore whatsoever they bid you observe that observe and doe For they sit in Moses chaire who teach Moses doctrine in the Church If also they ordaine any things indifferent and of a middle sort which are profitable these also are observed for maintaining of order and avoiding of offence But if they require us to beleeve or observe things repugnant to the word of God or things that are in their owne nature indifferent with putting an opinion of necessity in them and of worshipping of God they sit no longer in Moses chaire but in the chaire of scorners and of them it is said John 10. â— 1 Tim. 4.1 The sheepe heard them not Likewise In the latter times some shall depart from the faith and shall give heed unto the spirits of errour And that the decrees of the Bishops also are not to be received among the precepts and decrees of the Church is confirmed by the example of the civill Magistrate whose just and good lawes binde the consciences of the subjects For the dissimilitude of the examples consisteth in that 1 Instance The Magistrate doth bind the conscience therefore Bishops that God himselfe by expresse word hath decreed a necessity of obedience to the Lawes and Commandements of the civill Magistrate which are not repugnant unto his Law but hath given a libertie of conscience in traditions of the Church so that hee pronounceth himselfe to be angry with him who obeyeth not civill Magistrates as long as they command nothing repugnant to his Lawes but not with them which without offence do contrary to the constitutions of Bishops For of the Magistrate is is said Rom. 13.5 Wee must obey him for conscience sake But of things indifferent in the Church Col. 2.26 Let no man condemne you in me at or drink or in respect of a holy
glorification The fourth degree of liberty is in man perfectly regenerated after his glorification or after the end and consummation of this present life In this liberty the Will shall be only free to chuse good and not to chuse evill and this shall be the perfect liberty of our will by which we shall not only not sin but shall abhorre nothing more then sin and also shall not be able to sin any more The reasons thereof are these 1. Because in the mind shall shine the perfect knowledge of God Two reasons of our perfect liberty after glorificatâ—on and his will in the will and heart a most perfect and exceeding inclination to obey God an exceeding love of God and a joy resting in God and an agreeablenesse or conformity with God Wherefore no place shall be for ignorance for errour or any doubting of God yea or for the least stubbornnesse against God 2. That conformity in the elect of all their inward powers and faculties with God and the effectuall guiding of the holy Ghost shall be continued to all eternity This last degree or liberty after mans glorification greater then the first before hâ—s fall because thâ—s excludeth all possibility of falling the other did not For the blessed Saints are never forsaken but continually ruled by the holy Ghost in all their actions in the celestiall life For which cause it cannot possibly be that any motions or actions of man there should once swerve from righteousnesse And therefore it is said They are as the Angels of God in heaven Neither by this meanes is the liberty of will taken away or diminished but is truly confirmed and perfected in the blessed Angels and men Forasmuch as both the understanding is free from all errour ignorance and doubtfulnesse and lightened with the perfect knowledge of God Mat. 22.30 and the heart will free from all stubbornnesse and without all soliciting or suggestion to withstand God is carried with an exceeding love of God and an alacrity to obey the known will of God And hence it appeareth also how much more excellent our state shall be then was Adams before his fall Adam truly before his fall was perfectly conformed to God but hee could will both good and evill and therefore had some infirmity joyned with his excellent gifts even a power to depart from God and lose his gifts that is hee was changeably good But we shall not be able but to will good only And as the wicked are only carried to evill because they are wicked so shall we also onely love and chuse good because we shall be good It shall be then impossible for us to will any evill because we shall be preserved by Gods grace in that perfect liberty of will that is The use of this doctrine concerning the diversity of liberty which is in God and in man and of the divers degrees of mans liberty we shall be unchangeably good It is necessary that this doctrine Of the similitude and difference of free-will which is in God and his creatures and in divers states and degrees of mans nature delivered hitherto out of the Scripture should be manifest and known in the Church for many and weighty causes 1. That this glory may be given to God that he alone is the most free agent whose liberty wisdome dependeth of no other and that all the creatures are subject to his government 2. That we may remember that they who wittingly and willingly sin or have cast themselves into a necessity of sinning are not at all excused and so not God but their own wils declining of their owne accord from Gods commandements to be the cause of their sins 3. That wee may know God alone to be of himselfe and unchangeably good and the fountaine of goodnesse but no creature to be able neither to have nor to keep more goodness then God of his free goodnesse will work and keep in him and therefore he must desire it of him and ascribe it received to him 4. That we knowing God to be a most free governour of all things may confesse that hee is able for his glory and our safety to change those things which seem most unchangeable 5. That we knowing from what excellency of our nature we have fallen by our owne fault may the more deplore and bewaile our unthankfulnesse and magnifie Gods mercy who advanceth lifteth us up even to a greater excellency 6. That knowing the misery and naughtinesse of our nature and disposition if once God forsake us we may be humbled in his sight and ardently desire to wade and come out of these evils 7. That having knowledge of that liberty into which the Son of God restoreth us we may the more desire his benefits and be thankfull unto him for them 8. That knowing wee are by the mercy of God alone severed from them that perish that we rather then they might be converted we be not lifted up with an opinion of our goodnesse or wisdome but ascribe the whole benefit of our justification and salvation not to any cause appearing in us but to the mercy of God alone 9. That acknowledging the weaknesse corruption which remaineth even in us regenerated we may seek for justification in Christ alone and may withstand those evils 10. That knowing our selves not to be able to stand against tentations without the singular assistance of the holy Spirit we may ardently daily desire to be preserved and guided by God 11. That understanding that we are not preserved against our will but with our wils we may wrestle with tentations and endeavour to make our calling and election sure 12. That understanding the counsel of God concerning the converting of men by the doctrine of the Gospel and ministery of the Church we may embrace earnestly and desirously the use thereof On the fourth Sabbath Quest 9. Doth not God then injury to man who in the Law requireth that of him which he is not able to performe Answ No a Eph. 4.24 For God hath made man such a one as hee might performe it b Gen. 3.13 1 Tim. 2.13 Wisd 2.23 but man by the impulsion of the Divell c Gen. 3.6 Rom. 5.12 Luk. 10.30 and his own stubbornnesse bereaved himselfe and all his posterity of those divine graces The Explication THis question is an objection framed by humane reason against the question here proposed For if man be so corrupt that he is no way apt to do any thing well in vain God seemeth and unjustly to require at his hands perfect obedience to the Law Object He that requireth or commandeth that which is impossible is unjust God in the Law requireth of man that which is impossible to wit perfect obedience which hee is not able to performe Therefore God seemeth to be unjust Ans The Major is to be distinguished He is unjust that commandeth things impossible 1. Except himselfe first gave an ability to perform those things
stead For of force and necessity he must be either a creature alone or God alone or both in one A sole creature he may not be for the causes before discovered and expressed Meerley God could not satisfie for man Meerly God he could not be both 1. Because not God but man sinned and also 2. Because it behooved the Mediatour to suffer and die for the sin of man neither of which are incident to the Deity so that God can neither suffer nor die It remaineth therefore that we stand in need of such a Mediatour as is both in one that is to say which is both God and man The causes hereof shall be assigned in the questions immediately following ON THE 6. SABBATH Quest 16. Wherefore is it necessary that he be very man and perfectly just too Ans Because the justice of God requireth that the same humane nature which hath sinned doe it selfe likewise make recompence for sin a Eze. 18.4 20. Rom. 3.18 1 Cor. 15.21 He. 2.14 15 16. but he that is himselfe a sinner cannot make a recompence for others b Heb. 7.26 27 Psal 49.7 8.1 Pet. 3.18 The Explication IT behooved our Mediatour to be 1. man 2. and indeed very man 3. and that man also perfectly just I Our Mediatour must be man Rom. 5.12 1 Cor. 15.21 He ought to be Man 1. Because it was man that sinned therefore man must make recompence As by one man sin entred into the world and death by sin and so death c. Sith by man came death by man also came the resurrection of the dead 2. That he might suffer death for he ought to make satisfaction for us by dying and shedding his bloud Gen. 2 17. Heb. 9.22 because it was said Thou shalt die the death Without shedding of bloud is no remission II He must be true man He ought to be True man that is descending and springing of mankind which had sinned not created of nothing or coming from heaven but every way subject to all our infirmities sin only except 1. Because of Gods justice which requireth that the self same humane nature which had sinned should pay for those sins For The soule which sinneth shall die Ezek. 18.20 Gen. 2.17 And In the day that thou eatest thereof thou shalt die the death Wherefore true man of the posterity of Adam which transgressed ought to pay for men that which was required at their hands Hitherto tend those sayings Since by man came death by man came also the resurrection of the dead 1 Cor. 15.21 1 Tim. 2.5 Heb. 2.16 17. Col. 2.12 There is one God and one Mediatour between God and man which is the Man Christ Jesus He took the seed of Abraham Wherefore in all things it became him to be made like unto his brethren c. Hereof the Apostle also saith that we are buried with Christ through baptisme in whom we are also raised up together c. And Augustine in his book of true religion Aug. lib. de vera Religione cip 53. saith The same nature was to be taken which was to be delivered 2. For the truth of God who often by the Prophets describeth our Mediat our to be such a man as is poor weake contemptible And of Isaiah especially is he described to be such a one 3. For our comfort for except we knew him to have come out of Adams loyns and sprung of his bloud we should never be able to resolve that he is the promised Messias and Saviour and our naturall brother For it is registred in Scripture that The seed of the woman should break the head of the serpent Gen. 2.15 Gen. 22.18 In thy seed shall all nations of the earth be blessed Whence the Apostle teacheth that Hee that sanctifieth and they that are sanctified are all of one that is of the same humane nature wherefore he is not ashamed to call them brethren Now therefore that he might be our brother it was requisite that he should be born of Adam For Heb. 2.14 Forasmuch as the children were partakers of flesh and bloud he also himselfe likewise took part with them c. 4. That he might be a faithfull high Priest and might help and relieve our infirmities For Heb. 2.17 18. It became him in all things to be made like unto his brethren that he might be a mercifull and a faithfull high Priest in things concerning God that he might make reconciliation for the sins of the people For in that he suffered and was tempted he is able to succour them that are tempted III He must be perfectly just It is necessary that he be a man perfectly just that is defiled with no spot of originall or actuall sin that he might worthily be our Saviour and his passion and sacrifice be a ransome not for himself but for us for had he himself been a sinner he must have satisfied for his own sins Hence the Scripture testifieth of him Isa 53.11 1 Pet. 2.22 1 Pet. 3.18 My righteous servant shall justifie many Who did no sin neither c. Christ hath once suffered for sin the just for the unjust that he might bring us to God Yea if the Mediatour himselfe had been subject to any sin he should not have been able to have avoyded the wrath of God much lesse to have merited for others freedome from punishment and the favour of God neither could his passion and death who had not suffered as an innocent have been the price and ransome of others sins Therefore God made him to be sin for us that is to be a sacrifice for sin which knew no sin 2 Cor. 5.21 that were should be made the righteousnesse of God in him For such an high Priest it became us to have Heb. 7.26 27. which is holy harmlesse undefiled separate from sinners and made higher then the heavens which needeth not daily as those high Priests to offer up sacrifice first for his own sins and then for the peoples Now four manner of wayes was the man Christ perfectly just Christ said to be perfectly just four wayes or hath perfectly fulfilled the law 1. By his own righteousnesse For Christ alone performed perfect obedience such as the law requireth 2. By paying sufficient punishment for our sins It was necessary that this double fulfilling of the law should be in Christ for had not his righteousnesse been full and perfect hee could not have satisfied for the offence of others And except his suffering of punishment had been sufficient we by it should never have been delivered from everlasting punishment The former of these is called The fulfilling of the law by obedience whereby himself was conformable in all points to the law The latter is termed The fulfilling of the law by punishment to wit which he suffered for us lest we should remaine subject unto everlasting death 3. He doth fulfill the law in us by his Spirit
imparted by the Apostles and every one of them did bestow some part thereof but that cannot be proved This reason may be rendred thereof more probable that it was called a Symbole for that the Articles of faith are the square and rule whereunto the faith and doctrine of all orthodox or right beleeving Christians ought to agree and be conferred The Symbole is called Apostolick Two reasons why the Creed is called Apostolick Because it containeth the summe of the Apostolick doctrine which the Catechumenes were enforced to hold and professe Because the Apostles delivered that summe of doctrine to their Schollers and Disciples which the Church afterwards held as received from them This selfe same Symbole is called also Catholick because there is but one faith of all Christians Why it is called Catholick An answer to a question moved touching other Creeds Here some demand a reason Why after the Apostles Creed other Creeds as the Creed of the Councell of Nice Ephesus and Chalcedon with Athanasius his Creed were compiled and received in the Church Answ These Creeds properly are not others that is quite different in substance from the Apostolick Symbole but are onely a repetition and more ample declaration of this in all which certain words are added as an explication thereof by reason of Hereticks by whom because of the shortnesse thereof this was depraved there is no change either of the matter or of the doctrine but only of the form of declaring it as easily appeareth by comparing them together Other important and weighty causes there were which might compell the Bishops and Doctors of ancient Churches to compose and draw out these briefe compendious formes of confession especially the Church then increasing Four causes why other Creeds were made and received in the Church and heresies growing with and in the Church For instance in few That all both young and old might with more ease bear in minde the main and entire foundation of Christianity comprised in briefe That all might alwayes have in their sight and view the confession of their faith and consolation reaped thence knowing what that doctrine is for which persecution is to be sustained So God in times past made a short summary abstract of his law and promises that all might have it as a rule of life and ground of consolation obvious to their eyes That the faithfull might have a peculiar badge and cognisan whereby to be distinguished both then and in all future ages from infidels and hereticks which with wily glosing sophismes corrupt the writings of the Prophets and Apostles for which very cause also these Confessions were intituled Symboles 4. That there might be some perpetuall rule extant in publike plain briefe and easie to be known whereby to examine all manner of doctrine and interpretation of Scripture to approve and ratifie whatsoever accordeth therewith and refuse and disanull the contrary The Apostolick Creed preferred above other Creeds because 1. The phrase of it is most proper 2. The time most ancient 3. The copy most authenticall Notwithstanding the Apostles Creed far surpasseth the rest in authority 1. Because for the most part it literally consisteth of the proper words and phrases of Scripture 2. Because it is of greater antiquity then other Creeds and was delivered first unto the Church by the Apostles themselves or by their disciples and schollers and since them successively from hand to hand transferred unto us their posterity 3. Because it is the fountaine and originall draught even an authenticall rule of direction to other Creeds which for illustration of this to prevent the fraudulent sleights and forged corruption of hereticks have in universall and generall Synods or Councels been published and authorised by the whole joint-consent of the Church The certainty of this Creed dependeth not on the authority and arbitrement of men or definitive sentence of Councels but on the perpetuall concordance of holy Scripture with them and of the whole Church since the Apostles time retaining and holding fast the Apostles doctrine and testifying to all posterity that they received this doctrine at the Apostles mouthes and the mouthes of their hearers which consent is obvious to any man that daigneth to view it with both eyes and weigh it considerately For certain it is that no Congregation of Angels nor conventicle of men hath any power of instituting new lawes touching the worship of God or new Articles of faith binding the conscience for this is a work proper unto God Neither may we beleeve God for the testimony of the Church but the Church for the testimony of God This doctrine touching the causes and authority of divers Creeds is borrowed out of Ursinus Admonit Neustad de Concordia Burgens written Anno Dom. 1581. where young Divines may if they list reade a large discourse touching the truth and authority of Ecclesiasticall Writers learnedly discussed from 117. page unto the 142. page of the said Tract a briefe Type and Table whereof I have here decyphered THE TABLE The writings touching the doctrine of the Church are 1. Divine that is inspired immediately by God into the hearts of the Prophets and Apostles such as are the Canonicall books of the old and new Testament These alone are simply in their sentences and words full of divine inâ—piration and worthy credit and therefore are the sole rule of tryall unto all others 2. Ecclesiasticall that is written by the Doctors of the Church these are 1. Publick to wit written in the common name of the whole Church which again are subdivided into writings 1. Catholick I meane Creeds and Confessions written in the name and with the full consent of the whole orthodox right beleeving Church received and allowed by the authority thereof such as are The Apostles Creed The Creeds of the Councels of Nice ConstaÌ„tinople Chalcedon Athanasius his Creed 2. Particular namely the Confessions of certain Churches and Councels as divers Catechismes and the Augustanâ— Confession 2. Private that is written in the name and by the advice of some one private man or more as Common places Commentaries and such like ON THE 8. SABBATH Quest 24. Into how many parts is the Creed divided Answ Into three parts The first is of God the eternall Father and our Creation The second of God the Son and our Redemption The third of God the holy Ghost and our Sanctification The Explication THe principall parts of the Apostolick Creed are three 1. Of God the Father and our Creation 2. Of God the Son and our Redemption 3. Of God the holy Ghost and our Sanctification that is of the works of our Creation Redemption and Sanctification Ob. 1. Unto the Father is ascribed the Creation of heaven and earth unto the Son the Redemption of mankind unto the holy Ghost Sanctification Therefore the Son and the holy Ghost did not create heaven and earth How our Creation Redemption Sanctification are each appropriated to some one person of the
eternall Father who from everlasting begot the Son according to his owne image and the Son who is the coeternall image of the Father and the holy Ghost proceeding from the Father and the Son even as it hath been manifested from above certaine word thereof being delivered by the Prophets Christ and the Apostles and by divine testimonies That the eternall Father together with the Son and the holy Ghost hath created heaven and earth and all creatures in them and is alwayes at hand with them to preserve guide and governe them by his providence and worketh all good things in all and that in mankinde made after his image hee hath chosen unto himselfe and gathered a Church by and for the Sonne that by his Church this one and true Deity may be according to the word delivered from above acknowledged celebrated and adored in this life and in the life to come and lastly that hee is the Judge of the just and unjust In what the former descriptions differ This Theologicall description of God which the Church delivereth differeth from the Philosophicall description 1 In perfectnesse because the Church in her description addeth many parts by nature unknown unto men as of the Trinity of Election and of the gathering together of the Church by the Son c. 2 In the understanding and declaration of those parts which being known by nature are common to both for the Theologicall description declareth them more certainly and fully 3 In the effect or fruit because by Philosophy or the light of nature men are not able to be brought to the true knowledge of God Two causes why men cannot by the light of nature attaine unto the true knowledge of God both 1. Because it is so maimed and false by mens corruption that we can suck thence no true and sufficient notice of God as also 2. Because when wee know every part parcel and particle thereof it doth not stirre up our minds unto godlinesse that is the love and fear of God The same Theologicall description teacheth us how the true God which the Church worshippeth differeth from the false counterfeit gods three wayes A threefold difference of the true God from false idols 1. In attributes or properties 2. In the persons 3. In the works whereby the persons are revealed for God hath declared himselfe by his works that his nature is such as his attributes import Moreover How in conceiving of the whole nature of God he that is instructed by the Spirit goeth beyond him whom nature informeth he sheweth that there are three distinct persons in one essence of the Deity sith according to the works either of Creation or Redemption or Sanctification hee receiveth diverse names and titles and every person hath his proper appellation God therefore differeth from idols In attributes Mercy In his attributes because they who are not of the Church understand aright and fully no one property of God they understand not what his mercy is because his Son is unknown unto them or at least the doctrine concerning him shamefully corrupted they conceive not what his justice is Justice because the impious and wicked ones beleeve not that God is so grievously offended and angry with sin that we stood in need of satisfaction for it and redemption from thence by the death of his Son neither what his wisdom is Wisdome because the chief part thereof is expounded in his word which the Gentiles have not neither what his truth is because they are utterly ignorant of his promises Truth The like may be truly averred of all the rest Contrariwise the Church attributeth and ascribeth to God all truth justice goodnesse mercy loving affection and kindnesse towards men which properties of God other Sects are either utterly ignorant of or having a glimpse of them they wholly corrupt and deface them God differeth from idols In persons In persons because Ethnicks and other Sects either know not or acknowledge not three persons in one divine essence But the true Church acknowledgeth and maketh invocation to the Father Son and holy Ghost one God consisting of three persons according as he hath manifested himself in his word In works In works because they which are without the Church do not wholly acknowledge or professe the works of Creation and the government of all things for they do not think all things to have been created of nothing by the word of God only they deny that all generally and each in particular even the least are administred powerfully by the omnipotency of God but ascribe very many to chance fortune and humane wisdome Much more are they altogether ignorant of the works of the Churches salvation namely the reconciliation of men with God justification sanctification and full delivery from all sin and misery by the Son and the holy Ghost So then by these means God is discerned from idols and the knowledge of God revealed to his Church in his word is distinguished from that which Ethnicks have derived from nature An Explication of the description of God delivered by the Church GOd is an essence That is a thing which 1. hath his being from none but from himselfe 2. is preserved or sustained of none but subsisteth by himselfe 3. is necessarily 4. is the only cause unto all other things of their being wherefore he is called Jehovah as if you would say being by himself and causing other things to be to wit according to his nature and promises Spirituall 1. Because he is incorporeall as being infinite and indivisible and most excellent 2. Insensible For 1. experience teacheth this 2. God is without sensible qualities which are the objects of the senses and 3. He is immense The eyes perceive onely things finite and which are within a certain compasse 4. He is spirituall because himself both liveth and is the authour of all life both corporall and spirituall Object 1. Against this opinion many places of Scripture have been heretofore by some alledged in which it is written That God and Angels did appear and were seen thereby to prove that their nature is corporeall and visible But wee are to know that not the very substance of God and Angels How God Angels appeared unto men but created shapes and bodies were beheld of men made carried and moved by the will and vertue of God or Angels that by them they might make known their presence and use their ministry and service in instructing men of those things which seemed good unto them And these were sometimes by imagination represented unto the interiour senses of men which also somewhere may and somewhere cannot be gathered out of the circumstances of the histories as the Angels appearing to Abrabam and Lot were invested with true bodies as which might be touched and handled whether Micha before Achab saw with the eyes of his body or of his mind the Lord and his Angels is a matter of doubt But that those
creatures Three adversaries against whom wee are to uphold this doctrine Other from all his creatures That God is other from all his creatures we must hold Philosophers Against Philosophers who will have the world or nature it selfe to be God that is either a generall matter or a power or a mind and intelligence or some form to be infused mingled and tied to the bodies of the world and them to informe quicken sustain and move as the soul sustaineth and moveth mans body Which Virgil calleth The spirit of the world Others The soule of the world Manichees and Servetus Against those who imagine the creatures either all as Servetus or some according to the doctrine of the Manichees to spring from the very essence or nature of God deriving it selfe as they speak into others by propagation Profaners of God That all profane unworthy and idolatrous cogitation of God whereby God may be made like to any creature may be excluded For that the essence of God is farre other then the essence of all the creatures both nature and the word of God sheweth when it teacheth that God is wise and Creatour of the world now the world hath many parts unreasonable and it selfe cannot be Creatour to it selfe It sheweth also that things are not derived out of the substance of God that being unchangeable and indivisible And lastly that the Deity is most unlike and different from all things created Because there can neither be nor be imagined any similitude of a finite nature and an infinite How all things are said to be of God Therefore 1. Whereas the Scripture saith That all things are of God it doth not mean that all things are God or the essence of God or propagated from it for all other things are of God not as begotten of him Rom. 11.36 1 Cor. 8.6 Rom. 4.17 or proceeding from him as the word and eternall spirit of God but as created that is made of nothing Who calleth those things that are not as if they were 2. When as the soule of man is called celestiall and divine likewise when it is said Wee are the generation of God Acts 17.29 this is not meant of the communicating of the divine substance as if the soul were derived from the essence of God but of the similitude of properties and of the creation The soul therefore is said to be celestiall and divine that is adorned with celestiall and divine powers and gifts which although they be a certain shadow of the divine nature yet are they created qualities 3. Whereas the elect and saints are said to be of God John 1.13 8 47. 3.6 to be born of God and his Spirit and the sons of God and spirituall neither is this understood of the propagation of the essence but of the similitude of the properties or of the image of God to the which they are refashioned by Gods Spirit 4. When Paul also saith that he which is joyned unto the Lord is one spirit 1 Cor. 6.17 2 Pet. 1.4 and Peter That we are made partakers of the divine nature wee are taught both that the spirit of God dwelleth in us by grace and is joyned unto us and also that there is begun in us even now a conformity with God which shall be perfected in the life to come 5. When Christ himself is said to be God and to have a divine body there is not thereby signified a mutation of the divine nature into the humane or of the humane into the divine but an inseparable conjoyning of two natures retaining their properties distinct into one person and a glorifying of the humane nature which indeed agreeth to a nature ruler and governor of all things but yet notwithstanding made and created Two things wee are to learne by the immensity incomprehensiâ—â—lity of God Incomprehensible or immense 1. He will have us to know That he cannot be comprehended in the cogitation of any creature so that what things he ascribeth to himself in his word how great soever they be thought of us yet are they alwayes far greater for the power of the understanding which reacheth but to finite things cannot perceive the forme or perfect pattern of an infinite nature 2. The Deity cannot be comprehended or circumscribed in place or space or any limits that is the essence of God is immense or unmeasurable neither to be extended nor divided nor multiplied therefore it is all every where one and the same Three reasons to shew that the power and essence of God is every where whole one and the same 1. Because and infinite power cannot be contained in an essence or nature which is finite and limited 2. Because the power of God is alwaies every where and therefore his substance also for that cannot be without this yea it is the divine essence it selfe And that the power or vertue of the divinity which hath been spread perpetually in infinite manner both before and after the creation of the world cannot be any where either in no substance at all or in any substance but only in the very substance it selfe of God the Philosophers also who conceived God to be infinite have confessed Neither yet is it to be thought that the substance of the divinity is so extended that one part thereof is one where or so multiplied that another part is another where but that it being infinite is every where and seeing it cannot be divided into parts as being immense and most perfect to be all every where and seeing it is but one that it is every where the same so that none can pierce into or comprehend it but it pierceth into Jer. 23.24 and comprehendeth all things Do not I fill the heaven and the earth saith the Lord 3. Not onely the power but the essence also of the divinity to be infinite doth even hereby most certainly appeare Because there is one the same and whole substance of the three persons For The eternall Father as hee is alwayes so at that time when Christ lived on earth was he in heaven And the Word or co-eternall Son of the Father was in his body on earth and yet because there is but one and the same essence of the Father and the Son both the Father was with the Son on earth and the Son with the Father in heaven as himself saith The Father is with mee and Joh. 16.32 3.13 14.10 the Son of man which is in heaven and I am in the Father and the Father is in mee so the holy Ghost was truly present in the likenesse of a dove and a flame at the baptisme of Christ and at Pentecost and now dwelleth in us as in his temple and yet is alwaies with the Father and the Son in heaven as the Father and the Son are with him in all the Saints which are dispersed throughout heaven and earth And hence appeareth the third difference between an infinite
Father or the Son c. Now were it not that Hereticks cannot away with this doctrine they would easily admit of the phrases of speech But they therefore abandon the terms because they abhor the things and doctrine intimated and signified by them Hence we easily answer this their objection Obj. Words not extant in Scripture are not to be used in the Church But these names namely Essence Person and Trinity occurre not in Scripture therefore they may not be used in the Church Ans We expound the Major thus That which is not in Scripture neither concerning the bare words nor concerning the sense is be omitted But the names themselves of Essence Person and Trinity as concerning the things lively insinuated by them are extant in Scripture as hath been proved Again Terms not extant in Scripture are to be omitted if by sparing them the substance of the things themselves be not endangered But the drift and purpose of hereticks is no other but with the terms to abolish or at least deprave the doctrine of the Church Therefore they are to be retained to prevent their attempts Repl. But they breed contentions Answ This happeneth by accident by reason of contentious hereticks 6. How many persons there be of the Divinity or God-head Three persons are one God and one God is three persons IN one divine Essence are subsisting three Persons and those truly distinct one from another by their properties namely the Father the Son and the holy Ghost each of which three persons notwithstanding are one and the same God eternall infinite and most perfect in himselfe And these persons are consubstantiall co-eternall without any confounding of their properties and respects as also without any disparagement or inequality between them And That there are three persons each of which are that one true God Creatour of all things is proved 1. By testimonies of Scripture which are taken partly out of the old Testament and partly out of the new The old Testament yeeldeth us many testimonies Gen. 1.2 3. Exod. 3.2 The Spirit of the Lord moved upon the waters Then God said Let there be light The Lord is said to have appeared unto Moses in a flame of fire out of the midst of a bush Acts 7.30 Steven calleth him The Angel of the Lord which is Christ the Son of God even that Angel of the great counsell The Spirit of the Lord God is upon me Isa 61.1 therefore hath he anointed me he hath sent mee to preach good tidings unto the poor to binde up the broken hearted Here the Spirit is discerned both from him that anointeth and from him that is anointed Hee is discerned also by his gifts because hee saith Upon mee that is dwelling in me sanctifying mee Therefore these be three diverse persons subsisting But yet there are both moe and more cleer testimonies in the new Testament Mat. 28.19 Teach all nations baptising them in the Name of the Father and the Son and the holy Ghost The Comforter which is the holy Ghost John 14.26 John 15.27 whom the Father will send in my name When the Comforter shall come whom I will send unto you from the Father even the Spirit of truth which proceedeth of the Father The grace of our Lord Jesus Christ 2 Cor. 13.13 and the love of God and the communion of the holy Ghost be with you all In this saying of the Apostle invocation is joyned with an application and distinction of the three persons By grace he meaneth the benefits of Christ by love the acceptation whereby God for his Sons sake doth receive us into favour by the communion of the holy Ghost his gifts which are common unto the godly There are three in heaven which beare record God saved us by the washing of the new birth 1 John 5.7 Tâ—t 3.5 6. and by the renewing of the holy Ghost which he shed on us abundantly through Jesus Christ our Saviour Here he maketh three authours of our salvation Ephes 2.18 Gal. 4.6 Through him wee have an entrance unto the Father by one Spirit God hath sent forth the Spirit of his Son into our hearts Therefore it is one Spirit which the Father and the Son sendeth 2. The same is proved by those places of Scripture which give unto these three the Father the Son and the holy Ghost the name of Jehovah and the true God In like manner those places wherein those things which are spoken of Jehovah in the old Testament are in the new referred expresly and most plainly to the Son and the holy Ghost 3. Those places which attribute the same whole divine essence to the three and shew that the Son is the proper Son of the Father most truly begotten of him and the holy Ghost is the Spirit of the Father and the Son and that so proper and peculiar as that he is and proceedeth of God which is the Father and the Son The Son therefore and holy Ghost have the same and that whole essence of the Deity which the Father hath the Son hath it communicated of the Father by being born of him and the holy Ghost of the Father and the Son by proceeding from them 4. Those places which give unto the three the same attributes or properties and perfections of the divine nature namely eternity immensity omnipotency c. 5. Those places which attribute to the three the same effects or works proper unto the Deity namely creation preservation and government of the world as also miracles and the salvation of the Church 6. Those places which yeeld to the three equall honour and worship and such as agreeth to the true God alone By this consent therefore of the old and new Testament it is confirmed that one God is three persons truly distinct and those three persons are one God By this also we understand that it is truely said that the Father is other from the Son and the holy Ghost and the holy Ghost other from both but not truly that the Father is another thing from the Son and the Son another thing and the holy Ghost another thing for to be another thing betokeneth a diversity of essence to be other a diverse manner of existing or a distinction of persons Now the three distinct persons have not a diverse Deity but one and the same in number It followeth that we should demonstrate of each severall person of the Deity that they are true Subsistents against Samosatenus and Servetus that they are distinct against Arrius Eunomius and Macedonius lastly that they are of the same and not of only like essence against the same hereticks But of the person of the Father there is no controversie and these scruples and doubts touching the persons of the Son and holy Ghost shall more conveniently hereafter in their proper place be cleared 7. How the three persons of the God-head are distinguished HEre we are first to observe and consider Attributes common to
the whole three persons What the Scripture attributeth as common to the whole three persons Father Son and holy Ghost which three are one God and yet distinct in persons Effects in the creature common to the three persons What it ascribeth to each particular as peculiar unto him and how it distinguisheth and discerneth the persons Common to the three persons are 1. All the essentiall properties of God all which we comprehend in the name of Deity as eternity infinity omnipotency wisdome goodnesse to have essence from himself or to be God of himself 2. All externall actions and operations of the Divinity that is those effects which God exerciseth on his creatures and in them or by them such as are creation preservation the government of the world the gathering together and tuition of his Church c. The three persons distinguished two wayes 1. By inward works 2. By outward Of the inward operations of the three persons These persons are distinguished two wayes First by their inward works Secondly by their outward works or form of working without themselves The inward works or actions of the Divinity are those which the persons have and exercise one towards another The persons therefore are first distinguished between themselves by these inward operations or properties For The Father is and existeth of himselfe not from another Hee begot the Son and inspired the holy Ghost after an unspeakable manner The Son hath his being from the Father begotten of him from everlasting that is he hath the divine essence communicated unto him from the Father in such sort as no tongue can expresse The holy Ghost proceedeth from everlasting from the Father and the Son that is hath the same essence but communicated unto him from the Father and the Son in a manner which cannot be uttered Testimonies hereof are frequent In the beginning was the Word Joh. 1.1 14 18. and the Word was with God and God was the Word We have seen his glory as the glory of the only begotten Son of God The onely begotten Son which is in the bosome of his Father hee hath declared him When the Comforter shall come John 15.26 whom I will send unto you from the Father The order of the persons in subsisting The order therefore of the persons in subsisting is on this wise The Father is the first person and as it were the fountain of the Divinity of the Son and holy Ghost because the Deity is communicated unto him of none but he communicateth the Deity to the Son and holy Ghost The Son the second Person because the Deity is communicated unto him from the Father by an eternall generation The holy Ghost the third person because the Deity is communicated unto him from the Father and the Son by an everlasting inspiration in which order they are reckoned up unto us in these Scriptures Baptise all nations in the name of the Father Mat. 28.19 and the Son and the holy Ghost There are three which bear record in heaven the Father the Word and the holy Ghost and these three are one Yet is not the Father precedent in time before the Son and holy Ghost nor the Son before the holy Ghost but onely in the order of existing or working For no person of the Deity is former or later then another in time dignity or degree but only in that order whereby they issue and proceed one of the other For never was the Father without the Son nor the Son without the holy Ghost sith the Divinity is unchangeable So God from everlasting was subsistent in himself and so hee hath revealed himselfe in his word Here hereticks demand of us What that eternall generation of the Son Ambâ— de side ad Grat. lib. 1. cap. 5. Aug. cont Max. Arian l. 3. cap. 14. Damasc orth fid lib. 1. cap. 10. How everlasting generation and proceeding differ and proceeding of the holy Ghost meaneth and how they differ between themselves Which although we confesse as in former times also the catholick and right beleeving fathers confessed of themselves that it is not in mans ability to expresse perfectly the manner of this everlasting generation and proceeding and of the naturall distinction between them yet we gather the very thing it self from out of Scripture that Generation is a communicating of the divine essence whereby onely the second person of the Deity deriveth and taketh from the first person alone as a Son from his Father the same essence whole and entire which the Father hath and retaineth the same And Proceeding also is a communicating of the divine essence whereby the third person only of the God-head receiveth from the Father and the Son as the Spirit from him whose spirit it is the same whole essence which the Father and the Son have and retain Now both of them differ from Creation How generation proceeding differ from creation because To be created of God is when something is made of nothing at the commandement and will of God but To be conceived or begotten and To proceed or issue out is when some other person is begotten of the substance of him which begetteth and is in unexplicable wise produced from all eternity out of his substance from whom the proceeding springeth yet with this distinction that the Son hath his subsistence from being born the holy Ghost from proceeding Thus wee conceive the thing it selfe That thus it is as farre forth as God for his glory and our salvation hath thought meet to impart unto us so deep and hidden a mystery although wee cannot attaine to the cause Why thus it is Further of that Question so long controversed between the Greek and Latine Churches Whether the holy Ghost were truly said to proceed from the Father and the Son and not from the Father alone hereafter fit opportunity of handling the same will be offered us in the doctrine concerning the holy Ghost Orthodoxal phrases to be observed with their opposites to be avoyded in this mystery Here wee are to note the usuall proper phrases of Scripture and the ancient Church in this difference of the persons between themselves It is truely said God begate God but not truely God begate another God or begate himselfe True it is The Father begate another It is not true that hee begate another thing or another God True it is The Son is that which the Father is Untrue The Son is hee or the same person which the Father is True it is The Son is begotten The holy Ghost proceedeth from the Father And The Son is of or from out of the Father The holy Ghost is of or from out of the Father and the Son And Whatsoever the Son hath hee hath it from the Father and by eternall nativity or birth hath received it from the Father Whatsoever the holy Ghost hath hee hath it from the Father and the Son and receiveth it by proceeding And the Son and holy Ghost
have a beginning in respect of their persons and have their essence communicated unto them from some other Untrue They have a beginning in respect of their essence Sunt essentiati or They are essenced or have their essence produced from the Father or They have their essence produced from some other It is truely said The first person of the Deity begate the second of his owne essence The third person proceeded from the first and second But not truely The divine essence begate a divine essence or The person is begotten or proceedeth of the essence True it is to say The divine essence is communicated Untrue The divine essence is born or proceedeth The reason is because to be communicated is not the same as to be begotten but stretcheth farther For not whatsoever is communicated to the begotten is also begotten but that is begotten to which the substance of him that begetteth is communicated 2. Of the outward operations of the three persons Another difference of the persons ariseth out of the former consisting of the order of their externall operations which they exercise towards the creatures and in them and by them For these actions I grant are wrought be the common will power and efficacy of the Father Son and holy Ghost but yet that order still of the persons being kept which they have in their subsisting The Father is the fountain as of the persons so of the operations of the Son and of the holy Ghost and he doth all things not of any other that is no other working by him no others will preventing his no other imparting to him power or efficacy but of himselfe that is as hee subsisteth of himselfe so hee understandeth and worketh of himselfe But the Son and holy Ghost do not work of themselves but by themselves that is the Son worketh the Fathers will going before the holy Ghost worketh the will going before both of the Father and the Son The Father worketh by the Son and the holy Ghost and sendeth them but is not sent of them the Son worketh by the holy Ghost sendeth him from the Father into the hearts of the beleevers but is not sent of him but of the Father The holy Ghost worketh and is sent from both the Father and the Son not from himselfe All things were made (a) Joh. 1.3 Col. 1.16 Heb. 1.2 by him The Son can do nothing (b) Joh. 5.19 of himself save that he seeth the Father do For whatsoever things he doth the same things doth the Son also I proceeded forth and came (c) Joh. 8.42 John 14.26 John 5.26 from God neither came I of my self but he sent me Whom the Father will send in my name Whom I will send unto you from the Father What the sending of the Son holy Ghost meaneth Now when the Son and holy Ghost are said to be sent we may not understand this sending as if it were any locall motion or as if it were any change in God but we must understand it of his everlasting will and decree of accomplishing ought by the Son and holy Ghost and of the execution and manifestation of this his will by the working of the Son and holy Ghost So saith the Son that he was sent of the Father into the world that he came down from heaven and yet that he was in heaven whilest he remained on the earth So the holy Ghost though he were before in the Apostles and dwelt in them yet he is said to be sent unto them in the day of Pentecost Both these persons therfore were sent into the world not that therby they became present somewhere where before they were not but because the Son wrought in the world whatsoever was the will of the Father and shewed himself present and powerfull according to his Fathers good pleasure as it is said God sent forth his Son made of a woman And because ye are sons Gal. 4.46 God hath sent forth the Spirit of his Son into your hearts which cryeth Abba Father 8. Why it is necessary that this doctrine of the Trinity should be held and maintained in the Church The doctrine of the Trinity to be taught in the Church THis doctrine of the Trinity is to be learned and held in the Church In respect of Gods glory In respect of the glory of God that God may be discerned and distinguished from idols For God will not be matched with idols but will have himself to be worshipped and celebrated and therefore known and agnized for such a one as hee hath declared himself to be In regard of our salvation In regard of our owne salvation and comfort No man is saved who knoweth not the Father and the Father is not known without the Son For No man hath seen God at any time John 1.18 1 John 2.23 the onely begotten Son which is in the bosome of the Father hee hath declared him Whosoever denyeth the Son the same hath not the Father Again No man is freed and saved from sin and death without beleeving in the Mediatour Christ He is very God and eternall life 1 John 5.20 But no man reposeth trust and confidence in the Son when as yet he is not known unto him Rom. 10.14 How shall they call on him in whom they have not beleeved How shall they beleeve in him of whom they have not heard Therefore we must first know the Son and then for the Son wee must know the Father that we may beleeve in him Likewise no man is sanctified and saved by the holy Ghost who knoweth not the holy Ghost For he who receiveth not the holy Ghost is not saved according to that saying of Scripture Rom. 8.9 He that hath not the Spirit of Christ the same is not his But no man receiveth him whom hee knoweth not Therefore hee who knoweth him not is not saved That no man receiveth him whom hee knoweth not is proved by those words of Christ The Spirit of truth the world cannot receive because it seeth him not Joh. 14.17 neither knoweth him Except a man be born again of water and the Spirit hee cannot enter into the kingdome of heaven Hence it manifestly appeareth That they which will be saved must necessarily know the Father the Son and the holy Ghost And they must know that the Son and the holy Ghost are distinct from the Father but yet consubstantiall with the Father and equall in perfections honour worship and therefore the same true God which is the Father For except God be known of us to be such as he hath declared himselfe to be he doth not communicate himself unto us neither may we look or hope for everlasting life from him And what he hath shewed himself to be wee have heard namely That hee is the eternall Father co-eternall Son and co-eternall holy Ghost But among all points there is none more sharply oppugned by the adversaries of the truth then
in the holy Ghost as I beleeve in the Father The Father When the name of the Father is opposed to the Son it is taken personally and signifieth the first person of the God head as here in the Creed buâ— when it is referred to the creatures it is understood essentially and signifieth the whole divine nature as in the Lords prayer Our Father which art in heaven In this sense the Son is expresly called of Isaiah The everlasting Father Now the first person is called the Father 1. In respect of Christ his only begotten and naturall Son 2. In respect of all the creatures as hee is Creatour and preserver of them all 3. In respect of the elect whom hee hath adopted to be his sons and hath made accepted in his beloved Wherefore God is our Father in respect both of our creation adoption and regeneration To beleeve therefore in God the Father is to beleeve in that God who is the Father of our Lord Jesus Christ and to beleeve that â—e is my Father that is hath a fatherly affection towards me for Christs sake in whom hee hath adopted me to be his son Briefly and in a word it is to beleeve 1. That hee is the Father of our Lord Jesus Christ 2. That he is my Father for Christs sake Object I beleeve in God the Father Therefore the Son and the holy Ghost are not God bâ—â—â—he Father only is God Ans This kind of reasoning Logicians call a fallacie of composition and division that is either a mis-joyning or dis-joyning of words in any clause or sentence not to be joyned or dis-joyned for the word God is so to be joyned with the Father that it be not separated from the Son and holy Ghost for a comma point should be inferred after these words in God on this wise I beleeve in God the Father c. This is proved 1. Because the name of God here in the Creed is put essentially and compriseth all the three persons which by apposition or for farther explication are placed in order in the Creed as I beleeve in God the Father and in Jesus Christ his only begotten Son I beleeve in the holy Ghost For I beleeve in one true God who is the Father the Son and the holy Ghost yet so that neither the Father is the Son nor the holy Ghost is either the Father or the Son 2. We expresly professe that we beleeve in the Son and holy Ghost no lesse then in God the Father But wee may not beleeve but in one God Wherefore as we beleeve in the Father in that he is God so beleeve we also in the Son and the holy Ghost because they are God 3. Most of the Greek copies read I beleeve in one God to wit Father Son and holy Ghost 4. Furthermore if of these words of the first article it follow that the Father only is God then of the same words by the like reason it should follow that this Father only is omnipotent and Creatour of heaven and earth which the whole Scripture cryeth to be most false But of especiall consideration is this name of God but only once mentioned in the Creed thereby to signifie that the true God is but only one but in no case is it put as if thereby were intimated that the Father only is called God Almighty To beleeve in God almighty Almighty is to beleeve in such a one 1. Who is able to do whatsoever he will yea also those things which he will not if they be not contrary to his nature as he could have kept Christ from death but he would not 2. Who doth all things even with his beck and word only without any difficulty 3. Who alone hath power to work all things and is author of that power which is in all his creatures 4. Who is also unto me almighty and both can will direct all things to my safety Obj. God cannot lie die make that which is once done undone c. Therefore he is not omnipotent Ans God can do all things which to do argueth any power or ability But to lie to die c. is no signe or part of omnipoteny but of infirmity and want of power Now defects are in creatures not in God wherefore they are contrary to the nature of God By inverting the reason therefore I thus conclude God is not able to will or to do that which argueth impotency and is against his nature Therefore he is omnipotent Maker of heaven and earth Maker of heaven and earth To beleeve in the Creatour is to beleeve 1. That he is Creatour of all things 2. That he sustaineth and governeth by his providence those things which he hath created 3. That he hath created my self also to his own glory and to the obtaining at length of my salvation and that I may be a vessell of mercy he bringeth me to that salvation by his speciall providence wherewith hee imbraceth his chosen 4. That he hath created all other things for us to serve for the salvation of his Church to the praise of his glory More briefly thus I beleeve in God the Creatour that is I beleeve that God hath created me to celebrate and serve him and all other things to serve for my safety 1 Cor. 3.22 23. All things are yours and you are Christs and Christ is Gods as if he should say All things are created for us and we for God OF THE CREATION OF THE WORLD Two sorts of Gods workes 1. Generall 2. Speciall Gods generall works are the workes NExt unto the doctrine concerning God the doctrine of the works of God is most fitly placed as we see to be done also in the Creed The works of God are of two sorts generall and speciall The generall are divided into the works Of creation Of Creation the works whereof are read in Genesis to have been accomplished in six dayes and are by daily increase furthered and multiplied in the world Of preservation Of preservation whereby God still sustaineth the heavens and the earth and the things that in them are that they fall not to ruine and decay Of administration Of administration wherby through his immense and great wisdome he administreth and governeth all things These two latter are comprehended under the name of his providence And therefore next unto the creation is annexed the place concerning Gods Providence Gods speciall works are the works 1. Of reparation The speciall works of God are those which are wrought in the Church and company of his elect and chosen to justifie sanctifie and glorifie them and are either works of reparation or restoring whereby he repaireth all things which for the sin of man are subject to corruption or of perfection and accomplishment 2. Of perfection whereby he bringeth all things to their certain appointed end especially he perfectly delivereth and glorifieth his Church Here we are to treat of the work of Creation or the
seed of Abraham God was manifested in the flesh Every spirit that confesseth not that Christ is come in the flesh is not of God No man ascendeth up to heaven but he that descended from heaven the Son of man which is in heaven For this cause am I born and for this cause came I into the world Forasmach as the children were partakers of flesh and bloud he also himself likewise tooke part with them Before Abraham was I am Therefore it is one nature which appeared in the flesh tooke flesh came down from heaven and coming into this world was made partaker of flesh and bloud and was before Abraham and another nature which was assumed or taken into which the former came and in which it appeared For the assumer and the assumed are not all one The Word tooke flesh Whereas then the Word took humane nature he must needs be other from it who both was before the flesh taken and was not converted or changed into it but hath a subsistence divers and distinct from the flesh which was assumed The argument is thus framed The assumer is before that which is assumed But of the Word it is said that he assumed or tooke flesh that he was made flesh Therefore the Son the Word was before the flesh hee assumed The Major is manifest The Minor is proved out of the fore-alledged authorities Hitherto also belong all those testimonies which oppose in Christ his divine nature which did assume to his humane nature or flesh Rom. â— 3 9.5 which was assumed and distinguish that from this as His Son made of the seed of David according to the flesh Of the Fathers concerning the flesh Christ came Therefore there is another thing in Christ besides his flesh according to which he is not of the Fathers nor of the seed of David Who being in the forme of God tooke on him the forme of a servant Phil. 2.6 Wherefore the forme of God in Christ is one thing namely his divinity most perfect and the forme of a servant another thing even of his humanity weak base and servile Christ is called the Son and Lord of David Therefore there be divers natures in him Mat. 22.44 John 2.19 Destroy this temple and in three dayes I will raise it up againe Wherefore there is one thing in Christ which is destroyed even his body and another thing likewise which raiseth up his destroyed body which is the Word John 1.18 who is called the only begotten Son Object 1. The Word in John doth not signifie any person which was subsisting before the flesh borne of the Virgin That John meaneth by the Word a person subsisting before the flesh but only that visible Preacher or Teacher Jesus who was made flesh that is was a man mortall weake miserable and abject Answ This is a notorious manifest and impudent corrupting of this place For it is easie for any man to shew out of the very narration of John that the Word signifies an Hypostasis or person which was existing before Jesus born of the Virgin For The Word 1. was in the beginning that is was now before existing when things were created 2. And that Word was God 3. By whom all things were made 4. Who is the authour of life and light Therefore hee is a person existing before all things 5. Which lighteneth every man that cometh 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 borne of the Virgin 6. Who being in the world and not knowne 7. Yet came unto his owne 8. Being made flesh that is assuming and taking humane nature of the Virgin Mary For that these words The Word was made flesh have this meaning The Word was made flesh by taking flesh not by any conversion into flesh namely that he who now from the beginning was in the world was made flesh that is man which before he was not not by any changing or mutation of himselfe but by assuming and taking humane nature other places of Scripture doe demonstrate He was partaker of the flesh he tooke the seed of Abraham God Was manifested in the flesh The Word therefore assumed and tooke flesh Heb. 2.14 1 Tim. 3.16 but was not converted into flesh that is the divine nature was distinct from the flesh taken and assumed Moreover that Christ man was such a teacher The Word was a Teacher from the beginning of the World John 1.9 18. 6.51 who not only in the time of his flesh but also before that was born even from the beginning of the world preâ—ched the will of his Father unto men and quickened them both this very narration of John and other very many places do plainly shew He was the life and the true light which lighteneth every man No man hath seen God at any time the only begotten Son which is in the bosome of the Father he hath declared him I am the living bread which came downe from heaven and giveth life unto the world Christ went by the Spirit in the daies of Noah and preached unto the spirits that are in prison 1 Pet. 3.19 which were in time passed disobedient Object 2. Christ man is and is called God in the New Testament Therefore they corrupt the Scripture who say that in this visible man Jesus is besides the flesh an invisible nature which was existing also in the old peoples time without flesh For to say this is as if a man instead of this Thou art a Scholar should say In thee is a Scholar Answ That Christ man is true and by nature God in respect of the nature or essence of the God-head in him personally united to his man-hood 1. Proved by testimonies is no corruption but the very voice minde meaning and interpretation of the Scripture In him that is in Christ Jesus dwelleth all the fulnesse of the God head that is Col. 2.9 the very full and perfect God-head which is but one bodily 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 God-head another thing in which it dwelleth even the Man-hood which is the temple of the God head and was shadowed and figured by the Mosaicall tabernacle Christ saith of himself Destroy this temple John 2.19 21. He. 9 11. 10.20 and the Authour of the Epistle to the Hebrewes mentioneth the Tabernacle of the humane nature and calleth the flesh a vaile to wit of the God-head He suffered in the flesh The Word was made flesh and came unto his own Rom. 1.3 Therefore there must be in the flesh another nature Again Made of the seed of David according to the flesh Phil. 2.6 and declared mightily to be the Son of God touching the spirit of Sanctification Again Being in the form of God and
issuing of the bloud and posterity of the Woman and the Fathers and therefore to have been indeed begotten of the substance of Mary and to have taken true flesh By his office of Mediatourship The office of the Mediatour confirmeth the same The sinne of men in respect of Gods truth and justice could not be punished in any other nature than in a humane nature which should be of the same kind with ours But in the Mediatour which is Jesus Christ alone our sinnes were to be punished Therefore he must needs be true man who hath humane flesh not created of nothing or borne else-whence but sprung from the bloud of Adam as well as ours Moreover it was necessary for Christ not onely to take but also to retaine our nature for ever because God hath decreed to bestow and doth bestow the benefits which Christ by his death hath purchased for us by this man Christ upon them onely who are and remaine ingraffed into his masse and flesh as members into their head or branches into their Vine 1 Cor. 15.21 John 15.6 For since by man came death by man came also the resurrection of the dead If a man abide not in me he is cast forth as a branch and withereth Lastly It behooved Christ to be made and to continue our brother for ever that as he is flesh of our flesh so we also of the other side might be flesh and bones of his flesh and bones by the same spirit dwelling in us Ephes 5.30 John 5.56 Ephes 4.12 16. Rom. 8.11 We are members of his body of his flesh and of his bones Wherefore except Christ had indeed taken our nature without which he cannot be our brother we should lose that comfort ever needfull and necessary for us which consisteth in the brotherhood onely of Christ with us I am of his flesh and of his bones Object 1. The flesh of Adam that is humane flesh issuing from Adam by generation unto his posterity is sinfull The flesh of Christ is not sinfull Therefore the flesh of Christ is not the flesh of Adam Answ The Major proposition hath a fallacy of the accident For it is not necessary that of whatsoever the accident of a thing is denied of the same the thing also or subject of the accident should be denied because an accident doth so cleave to the thing wherein it is as it may be separated from it Sin is not of the nature of mans flesh but an accident only thereof Sin is not of the essence and nature of humane flesh for that was created pure of God but sin came otherwise by the defection and falling of our first Parents from God Seeing then the flesh of Adam is sinfull only by an accident it followeth that the flesh of Christ is onely in respect of that accident not the flesh of Adam but is as touching the substance the same flesh with the flesh of Adam Wherefore they deale like Sophisters who deny the flesh of Christ for that it is void of sinne to be the same in substance or essence or kind with the flesh of Adam For he that could in the beginning create humane flesh pure of nothing he is able also by his omnipotent power and speciall working so to form it of the substance of the Virgin being a sinner as withall to let and stop any issuing of sin thereunto that is to make it puâ—e and holy There is no new or strange thing therefore if the omnipotent Lord hath taken humane substance without the accident sinne into the unity of his person Wherefore this their argument shall be rather thus inverted The flesh of Adam is true flesh Christs flesh is the flesh of Adam and therefore Christs flesh is true flesh and by a consequent Christ is true man See the explication of the 35 Question of the Catechisme Object 2. That which is conceived and begotten of another is of the same substance with him The flesh of Christ was conceived of the holy Ghost Therefore the flesh of Christ is no creature but came downe from heaven issuing from the substance of God Answ There is a faâ—â—acy in the diverse understanding of the particle of For that in the Major signiâ—â—eth the matter or materiall cause in the Minor the efficient cause onely that is That which is conceived or begotten of another transfusing or passing his substance or part of his substance into the thing begotten this is of the same essence with him who begot it Christs flesh was conceived by the holy Ghost not that he transfused or passed his substance into flesh begotten but because in miraculous sort he formed in the Virgins womb of her substance the body of Christ so that it should not be contaminated or polluted with originall sin Object 3. In God are not two natures Christ is God Therefore there are not two natures in him Ans Meere particulars doe in force nothing For if the Major be taken universally it is false Whosoever is God in him are not two natures this generall proposition is false The Major therefore is true as touching God the Father and God the holy Ghost but not as touching God the Son incarnate Repl. 1. But nothing can be added unto God by reason of the great perfection and simplicity of his nature Christ is God Therefore the humanity could not be added to his divine nature Answ Nothing can be added to God by way of perfection that is whereby his essence may be changed and perfected but by way of copulation or union Now in that God the Word joyned the humane nature unto him personally there came no change or great perfection thereby to the Word which took it but to the nature which was taken Repl. 2. Humane nature cannot come unto him 1 Tim. 6. â—â— who dwelleth in the light that none can come unto Answ This is true if so God of speciall grace doth not assume and take it unto him Repl. 3. But it is ignominious for God to be a creature Christ-man is God Answ The changing of the God-head into a creature would have been ignominious and reproachfull unto the Word but that the God-head should be united unto a creature is most glorious unto God as who by that meanes hath demonstrated and made knowne his infinite both goodnesse and wisdome and justice and power to the whole world 2. Whether Christ be one person or moe 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 divine and humane is truly designed by the concrete termes or voyces of both natures For it is requisite that one and the same should be Mediatour both by merit and by power or efficacy But they who make two persons make also two Christs with Marcion and Nestorius See Iren. Lib. 3. cap. 17. advers haeret The one a man passive and crucified the other God not crucified
that being inserted and engraffed into the masse of his Son that is his humane nature we may for ever be carried of it 1 Cor. 15.21 and out of it draw life By man came death by man also came the resurrection of the dead For these causes it was necessary that Christ should rise againe that is that his soule which was laid down from the body should be againe joyned with the same body What resurrection is For resurrection is nothing else than a conjunction or re-uniting of the same body with the same soule 4. What are the fruits of Christs resurrection THe questions are divers Wherefore Christ rose and What fruits Christs resurrection bringeth unto us For all the causes of Christs resurrection are not fruits of his resurrection and after a diverse manner are the causes and the fruits of his resurrection considered and moreover the benefits of Christ bestowed by his resurrection are one way considered as causes of Christs resurrection to wit in asmuch as it was necessary that he should rise from death to bestow them on us and otherwise as fruits of the same namely in asmuch as by the power of his resurrection he bestoweth them on us Furthermore the fruit of Christs resurrection is of two sorts the one respecting Christ Rom. 1.4 the other us For first as the Apostle saith He is declared by the resurrection to be the Sonne of God even the only begotten and wel-beloved Sonne of God who is also God himselfe For he revived by his owne power which is the property of God alone John 1.4 5.26 In him was life As the Father hath life in himselfe so likewise hath he given to the Sonne to have life in himselfe Againe Christs humane nature also was by his resurrection adorned with heavenly gifts immortality and that glory which becometh the nature of the Sonne of God God wrought according to the working of his mighty power in Christ Eph. 1.20 21 22. when he raised him from the dead and set him at his right hand in the heavenly places farre above all principality and power and might and domination and every name that is named not in this world onely but also in that which is to come And hath made all things subject under his feet and hath appointed him over all things to be the head of his Church The fruit of Christs resurrection which respecteth us is of many sorts But to speak in generall All the benefits of Christs death are also the fruits which we receive by his resurrection For Christs resurrection maketh that his death hath his effect Christ by his resurrection doth apply unto us those benefits which he merited for us by his death and by this meanes the same are the benefits both of his death and resurrection which are otherwise merited for us than they are bestowed on us For it was not necessary that the very act of meriting and deserving should dure all the time both of the old and new Church but onely the act of bestowing or applying the same and therefore it was necessary also that the Mediatour should be continually that he might bestow alwayes those benefits on the Church which he was once to merit For this cannot be done without a Mediatour and therefore neither can the Church be for one moment without a Mediatour In the old Church Christ the Mediatour did bestow on the Fathers the benefits of his death to come by the force and efficacy of his resurrection to come now he bestoweth them on us by the efficacy of his resurrection already past The fruits of Christs resurrection are 1. A testimony of his perfect satisfaction and of the application of his benefits It remaineth now that we in speciall reckon the chiefe fruits which the resurrection of Christ bringeth unto us First then by the Resurrection of Christ from the dead We are confirmed and warranted 1. Of his merit That he hath fully and perfectly satisfied for our sinnes For one onely sinne not being satisfied for had with-held Christ still in death He was cast into such a prison as that except he had paid the utmost farthing he had never been let go But he was let go and dismissed therefore he paid the utmost farthing In regard therefore of this his merit we have remission of sinnes and are justified before God 2. We are confirmed of the application of Christs benefits which could not have been bestowed if he had not risen For as was said before it was necessary that the self-same Mediatour being man should merit and bestow gifts and therefore should rise againe Whereas then he is risen we are assured not only that he hath merited for us but also that he is able and doth bestow on us the fruit of his merit Wherfore well saith Saint Paul Rom 4.25 That Christ is risen againe for our righteousnesse that is to conferre and apply righteousnesse unto us The giving of the holy Ghost A fruit of Christs resurrection is the gift of the holy Ghost by whom Christ regenerateth us and giveth us eternall life It behoved him first to shake off death from himself and afterwards from us it behoved us to be engraffed into him as into our head that from him the holy Ghost might be derived unto us Wherfore after his resurrection he obtaineth the holy Ghost for us and bestoweth it on us and by the holy Ghost engraffeth us into himselfe regenerateth and quickneth us Before time the godly were also endued with the holy Ghost and regenerated but more sparingly than now in the New Testament and yet both by the force and vertue of his resurrection which was then to come For the holy Ghost by whose vertue and operation only we are regenerated cannot be given but by the resurrection and ascension of Christ into heaven The holy Ghost was not given because that Jesus was not yet glorified John 7.39 Our resurrection Five reasons hereof The resurrection of our bodies is a fruit of Christs resurrection For Christs resurrection is a pledge for our resurrection 1. Because Christ is our head and we his members Now it is expedient for the heads glory that the members be glorious Christ indeed should be by himselfe though he had no members or if his members continued in death but he should not be head because he is not head but in respect of his members neither should he be a King without a kingdome according to the nature of correlatives whose very being dependeth upon necessary relation which one hath to the other and according to the nature of correlatives a glorious head doth require glorious members and such as are correspondent unto it 2. Because if Christ be risen he hath also abolished sinne If he hath abolished sin either he hath abolished his owne sinne or ours but not his owne therefore ours If he hath abolished our sin he hath abolished death also For if the cause be taken away the
locall true and visible translation and removing of Christs body into that heaven which is above all visible heavens to that light which is not to be come unto to the right hand of God where he now is and remaineth and whence he shall returne to judgement What Christâ— alcension is In this Article as in the former touching the Resurrection two things are to be considered the history and the fruit In the history these circumstances are to be examined 1. Who ascended The same Christ which suffered and died 2. According to what part of him According to his humane nature 3. Whither Up into heaven above these visible heavens 4. By what meanes By the power alone of his owne God-head 5. To what end Even to be our head and heavenly Bishop 6. In what manner Visibly his Disciples beholding him by a true and locall elevation of his body out of earth into heaven 7. When The fortieth day after his Resurrection 8. Where In Bethany at the mount of Olives Of the fruits we shall have fit occasion to intreat in the forty and ninth Question of the Catechisme But all these nine Questions even now proposed may be reduced unto these five immediatly following 1. Whither or to what place Christ ascended 2. How he ascended 3. Wherefore he ascended 4. What is the difference betweene Christs ascension and ours 5. What are the fruits of Christs ascension 1. Whither Christ ascended JEsus Christ-man when he was together with his Disciples in Bethania forty dayes after his resurrection after he had often proved and confirmed his resurrection his true flesh and humanity to his Apostles ascended in their sight into heaven Heaven in Scripture signifieth 1. The aire Behold the fowles of the heaven 2. The skiey region and celestiall Spheres When I behold thine heavens What heaven signifieth Mat. 6.26 Psal 8.4 Ephes 4 10. the works of thy fingers He ascended farre above all heavens namely these visible heavens 3. The place of the blessed which is that space immense most lightsome glorious without and above the whole world and the visible heavens where God sheweth himselfe to the blessed Angels and men where is prepared the seat of our blisse with Christ and the Angels God is said to dwell there not that he is contained or circumscribed in any place but because there doth his glory especially appeare unto the blessed Angels and men It is called in Scripture the new world the new heaven the heavenly Jerulem Paradise the bosome of Abraham This heaven is not everywhere but above separate from earth and hell Betweene you and us there is a great gulfe set Luke 16.25 so that they which would go from hence to you cannot neither can they come from thence to us Heaven is my seat and earth is my foot-stoole In this third signification is heaven here taken Esay 66.1 Christ then ascended into heaven that is Acts 2.21 was carried up into the place of the blessed The holy Ghost came from heaven in the day of Pentecost 2 Kings 2.11 2 Cor. 12. 2. Elias was taken up into heaven Paul calleth it the third heaven Into this heaven namely into the place of the blessed Christ ascended and now is there and shall thence come againe to judgement as many most evident places of Scripture testifie unto us which that Divell the subtle Sophist and deceiver shall never be able to wrest or elude While they beheld he was taken up for a cloud took him up out of their sight Acts 1.9 10 11. And while they looked stedfast towards heaven as he went behold two men stood by them in white apparell Which also said Ye men of Galilee why stand yee gazing into heaven John 14.2 This Jesus which is taken up from you into heaven shall so come as yee have seene him go into heaven In my Fathers house are many dwelling places that is many houses in which we may dwell and remaine I go to prepare a place for you He was taken up into heaven Luke 24 5â— Markâ— 16.19 Acts 7.56 He was taken up I see the heavens open and the Sonne of man standing at the right hand of God He saw with his bodily eyes indued from above with a new seeing force and sharpnesse beyond and through all the visible heavens Christ in the same humane nature Colos 3.1 Ephes 4.10 in which he had been annihilated and humbled Seek those things which are above where Christ sitteth at the right hand of God He ascended farre above all heavens He is extred into heaven Heb 4.14 7.26 9â—4 Phil. 3.20 Made higher than the heavens He is entered into very heaven to appeare now in the sight of God for us Our conversation is in heaven from whence also we look for the Saviour even the Lord Jesus Christ Object But we converse on earth Therefore heaven is in the earth Answ Our conversation is in heaven 1. In respect of the hope and certainty we have thereof 2. In respect of the inchoation or beginning which we have here of that heavenly life which is to be consummated in the world to come In this heaven that is in the house of God and all the blessed Christ ascended God would therefore have us to know the place whereinto Christ ascended 1. That it might be apparent that Christ is true Man and that he vanished not away but doth continue Three causes why the place whither Christ ascended is made known unto us and shall continue for ever true Man 2. That we might know whither our cogitations were to be converted and where we ought to invocate and call upon him that so Idolatry might be avoided 3. That we might know our dwelling place into which Christ will bring us and in which we shall converse and dwell with Christ 2. How Christ ascended into heaven CHrist ascended into heaven first not simply but in respect of his humane nature onely In respect of his humane nature only and that the very same which was borne of the Virgin dead buried and which rose againe Object 1. He that ever is in heauen did not ascend into heaven for then he should have beene sometime out of heaven But the Son of Man was ever in heaven Therefore he is not ascended Answ He that ever was in heaven as touching that whereby he was ever there that is his Divinity did not ascend and so we grant Christ according to his Divinity not to have ascended for that was before in heaven and as when Christ was on earth the same did not therefore leave heaven so when he is now in heaven his Divinity doth not therefore depart from us Cyprian saith The Lord ascended into heaven not where the Word of God before was not sith he was alwayes in heaven abiding in the Father but the Lord ascended thither where the Word being made flesh sate not before Object 2. That which descended did also ascend His
person Acts 28.25 Ephes 4.4 30. seeing God is a being but our goldinesse goodnesse godly motions and other divine affections cannot be called God Because hee is the authour of our baptisme Hee is a person because hee is the authour of our baptisme and wee are baptised in his name that is by his commandement and will But we are not baptised by the commandement and will of a dead thing or of a thing not existing neither are wee baptised in the name of the graces or gifts of God By his properties Because the properties of a person are attributed unto him as that hee teacheth that hee distributeth gifts even as hee will that he comforteth Luke 12.13 confirmeth ruleth reigneth likewise that he sendeth Apostles John 16.13 Luke 2.26 Acts 1.16 10.19 20.23 that he speaketh in the Apostles The holy Ghost shall teach you in the same houre what you ought to say So also he declareth the things to come The Spirit of truth will shew you the things to come Hee giveth prophecies of Simeons death of Judas the traitor of Peters journey to Cornelius of Pauls bands and afflictions which should betide him at Jerusalem of a falling away and of the deceivers in the last times of the meaning of the high priests entrance into the holiest of all 1 Tim. 4.1 Heb. 9.8 10.15 1 Pet. 1.11 Rom. 14.26 Acts 5.9 of the first tabernacle of the new covenant of Christs sufferings and his glory which should follow after them and such like he maketh request for us with sighs which cannot be uttered he crieth in our hearts Abba Father he is tempted by them who lie unto him he is a witnesse in heaven with the Father and the Son he commandeth and willeth that the Apostles be separated and lastly he appointeth teachers in the Church All these things are proper unto a person existing intelligent indued with a will working and living 1 Joh. 5.7 By his distinction from Gods gifts Because he is plainly dishinguished from the gifts and graces of God All these things worketh the self-same Spirit distributing to every man severally as he will There are diversities of gifts but the same Spirit Wherefore the gifts differ much from the Spirit it selfe Obj. The gift of God is not a person 1 Cor. 12.11 Ibid. ver 4. Acts 2.38 The holy Ghost is called the gift of God Therefore he is not a person Ans The Major is false if it be universally taken for the Son being given is the gift of God and yet is a person The holy Ghost is called the gift of God because he is sent from the Father and the Son John 15.26 I will send the comforter unto you from the Father Or we may answer He is called a gift in respect that he was sent and dwelleth in the hearts of the saints to whom he is given and is such a gift as worketh by his vertue and power the rest of his gifts and graces Now that to proceed signifieth to exist or to be from both I prove Because Paul calleth him the Spirit of God which is of God and in God Of God Because the Spirit floweth from the Father and the Son In God Therefore he is some-what of God himself Other spirits are not in God that is in the substance of God And what is in God that is the very essence of God II. That the holy Ghost is other that is distinct from the Father and the Son we prove against those who say He is the subsistent of the Father namely the Sabellians Four proofs that the holy Ghost is distinct from the Father and the Son Which we prove From his appellation or name From the very appellation in that he is called the Spirit of the Father and the Son For none is his own Spirit as none is his own Father and none is his own Son Therefore he is other from both Object That which is common to all the persons ought not to be distinguished and severed The name Spirit is common to all the three persons Therefore it ought not to be distinguished Ans This whole reason we grant if it be understood of the essence of the persons and not of their order of being and working for as he that breatheth and the breath it self differ so he that inspireth and the spirit are different he that proceedeth is one and he another from whom he proceedeth the third person of the God-head is one and the first or second another But the holy Ghost is said to be the third person of the God-head and this is 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 being because the holy Ghost hath his essence from the Father and the Son from both which he proceeded from everlasting as also he is the spirit 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 By expresse testimony of Scripture The holy Ghost is in expresse words called another I will pray the Father and hee shall give you another Comforter There are three which bear record in heaven the Father John 14.16 1 John 5.7 the Word and the holy Ghost and these three are one The holy Ghost therefore is a distinct person from the Father and the Son By his sending from the Father and the Son Hee is sent of the Father and the Son Therefore he is another from both for none is sent of himself One may come of his own will or of himself but none can be sent of himself John 15.26 14.26 I will send him unto you from the Father The Father sendeth him in my name By his distinct attributes from the Father and the Son The holy Ghost hath distinct attributes or properties personall from them The holy Ghost proceedeth only from the Father and the Son He alone appeared in the shape of a Dove in the likenesse of fire not the Father or the Son Christ is said to have been conceived not by the Father or the Son but by the holy Ghost that is by the immediate vertue and efficacy of the holy Ghost The holy Ghost shall come upon thee Luke 1 1â— and the power of the most High shall over-shadow thee Wherefore he is another from the Father and the Son which is diligently to be observed for the adversaries hereof being convicted of the person of the holy Ghost grant that he is a subsistence but of the Father and thus they argue or reason Object The vertue and power of the Father is the Father himselfe The holy Ghost is called the vertue and power of the Father Therefore the holy Ghost is the Father himself Ans This reason is sophisticall because vertue is not taken for the same in the Major for which it is taken in
and sanctification John 3.5 Except a man be borne againe of water and of the Spirit 2 Cor. 3. â—8 c. Wee are changed into the same image from glory to glory as by the Spirit of the Lord. The governing of the actions and whole life of the godly As many as are led by the Spirit of God Rom. 8.14 they are the sonnes of God They were forbidden of the holy Ghost to preach the word in Asia Acts 16.6 Comforting in temptations The Comforter is the holy Ghost John 14.26 whom the Father will send in my name Acts 9.31 The Churches were edified and multiplyed by the comfort of the holy Ghost I will powre upon the house of David the Spirit of grace and compassion Zech. 12.10 The strengthening and preserving of the regenerate against the force of temptation even unto the end The Spirit of strength shall rest upon him Isa 11.2 John 14.16 Ephes 1.13 Hee shall give you another Comforter that hee may abide with you for ever In whom also yee are sealed with the holy Spirit of promise The pardoning of sins and adopting the sonnes of God Yee have received the Spirit of adoption Rom. 8.15 â— Cor. 1.17 1 Cor. 6.11 Where the Spirit of the Lord is there is liberty Yee are justified in the name of our Lord Jesus and by the Spirit of our God The bestowing of salvation and life everlasting John 6.63 It is the Spirit that quickeneth If the Spirit of him which raised up Christ from the dead dwell in you Rom. 8.11 hee that raised up Christ from the dead shall also quicken your mortall bodies because that his Spirit dwelleth in you Judgement and sentence against sin John 16.8 When the Comforter shall come he shall reprove the world of sin Mat. 12.23 The blasphemy against the holy Ghost shall not be forgiven unto men His divine honour Equall and the same honour is given to the holy Ghost which is given both to the Father and the Son To no creature but to God alone is to be given divine honour that is honour proper to God only But this is given to the holy Ghost Therefore hee is God equall with the Father and the Son 1 John 5.7 There are three which bear witnesse in heaven the Father the Word and the holy Ghost and these three are one The holy Ghost therefore is the same true God with the Father and the Son Goe and teach all nations baptizing them in the name of the Father and the Sonne and the holy Ghost By this testimony wee are taught Mat. 18.19 1. That wee are baptized also into the name faith worship and religion of the holy Ghost 2. That the holy Ghost is authour also of baptisme and the ministery In like sort also we beleeve and put our trust in him Let not your hearts be troubled I will pray the Father John 14.1 16. and hee shall give you another Comforter that hee may abide with you for ever That sin which is committed against him is not remitted therefore wee sin against him We are his temple Ye are the temple of the holy Ghost 1 Cor. 3.16 and the Spirit of God dwelleth in you The Apostles in their Epistles wish unto the Churches grace and peace from the holy Ghost The communion of the holy Ghost be with you Cor. 13.13 Object 1. Hee that is sent is not equall with him that sendeth The holy Ghost is sent and the Father and the Son send him Therefore the holy Ghost is not equall with the Father and the Son Ans We deny the Major For Christ that is sent may be equall with him that sendeth for Christ also being sent of the Father yet is equall with the Father this sending doth not betoken any servile subjection Object 2. He that receiveth of another is not equall with him that giveth The holy Ghost receiveth of the Father and the Son Therefore he is not equall with both Ans The Major is true of one that receiveth of another but a part and not the whole but the holy Ghost receiveth the same and whole essence of the Father and the Son Again it is true of him that receiveth in time or successively but the holy Ghost receiveth before all time Thirdly to the Minor we say that he received as touching the ordaining and sending of him unto us to teach us immediately but this sending establisheth and confirmeth his equality because it is a divine work and the ordaining of him to teach us immediately doth not lessen but strengthen his equality Obj. 3. The Father made all things by the Son therefore he made the holy Ghost by him also Answ The Father made all things by the Son John 1.3 that is all things that were made because it is said And without him was made nothing that was made But the holy Ghost is not made but proceedeth from the Father and the Son Three proofs that the holy Ghost is consubstantiall with the Father and the Son IIII. That the holy Ghost is consubstantiall that is one and the same true God with the Father and the Sonne is proved by these reasons 1. Because hee is the Fathers and the Sons Spirit But the divine essence cannot be multiplied as neither can another be created nor the same divided Therefore the selfe-same and the whole must needs be communicated to the holy Ghost which is the essence of the Father and the Son 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 Son consubstantiall with both 3. There is but one Jehovah that is but one divine essence or being one essentially who alone is of none but himselfe communicateth his being to all things and preserveth it in them The holy Ghost is Jehovah * See 〈◊〉 â—6 1 34. Heb. â—7 8 9 10. Lev. 16.11 12. and 2 Cor. 6.16 Deut. 9 2â— Isa 63. Psal 95.7 Heb. 3.7 Isa 6.7 Act. 28.25 1.16 4.24 25. therefore he is the same with the Father and the Son God consubstantially with both Object Hee 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 Answ The Major is true in creatures but not in God 2. There is an ambiguity in this terme to be of another He 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 inverting the argument we answer that he who is of the Father and from the
this which ye now see and hear Wherefore the Son also giveth him but in this order that the Son sendeth him from the Father whence is gathered a strong argument for proof of Christs God-head for who giveth the Spirit of God and who hath any right or title unto him but God for the humane nature of Christ so far off is it that it should have this right and power to send the holy Ghost that contrarily it self was hallowed and sanctified by the holy Ghost What is meant by the giving of the holy Ghost Now we are to understand this giving of the holy Ghost by the Father and the Son as that both of them is effectuall and forcible by him and that the holy Ghost worketh on a precedency of the will of the Father and the Son For wee are to mark and observe the order of operation or working in the persons of the Divinity which is such in working as it is in subsisting the Fathers will goeth before the will of the Son followeth and the will of the holy Ghost followeth them both yet not in time but in order Why the holy Ghost is given The cause wherefore he giveth us the holy Ghost is none other but only of his free election through the merit and intercession of his Son Ephes 1.3 Which hath blessed us with all spirituall blessings in heavenly things in Christ as he hath chosen us in him before the foundation of the world John 14.16 I will pray the Father and he shall give you another Comforter The Son giveth us him or he is given by the Son because hee hath obtained for us by his merit that hee should be given unto us and he by his own intercession bestoweth him on us 6. Unto whom the holy Ghost is given To all who partake of any of his gâ—fts To all the Church How to the elect THe holy Ghost is said to be given unto them to whom he communicateth his gifts and who acknowledge him Wherefore the holy Ghost is given to divers parties according to diverse gifts He is given to the whole Church or assembly of those that are called that is both to the elect and to hypocrites but in a diverse manner to the one and the other To the elect he is given not only as concerning his common gifts but also as concerning his proper and saving graces that is not only as concerning the knowledge of Gods doctrine but also as concerning regeneration faith and conversion because besides that he kindleth in them the knowledge of Gods truth and will hee doth further also regenerate them and endow them with true faith and conversion Hee is therefore so given unto them that he worketh and effectuateth in them his gifts of their salvation and that themselves also may know and feel by those gifts imparted unto them the holy Ghost dwelling in them And further he is no otherwise given unto them then as themselves also be willing and desirous of him and then is augmented and increased in them if they persevere How to hypocrites John 14.17 But to hypocrites the holy Ghost is given only as touching the knowledge of doctrine and other his common and generall gifts The world cannot receive him because it seeth him not neither knoweth him 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 amongst the heathen excelled in the knowledge of tongues and good arts and things profitable had indeed the gifts of God but not the holy Ghost whom none are said to have but they whom he hath sanctified and who acknowledge him to be the author of the gifts received 7. When and how the holy Ghost is given and received The holy Ghost is given 1. Visibâ—y THe holy Ghost is then given when he imparteth or communicateth his gifts as hath been already proved And he is given either visibly when he bestoweth his gifts adjoyning outward signes and tokens or invisibly when he bestoweth his gifts without signes or tokens Hee was not alwayes given visibly but at certain times and for certain causes yet was he more plentifully powred on men in the time of the new Testament then before in the time of the old for so had Joel prophecied Joel 2.28 In the last dayes I will powr out of my Spirit So hee was given visibly unto the Apostles and others in the primitive Church Act. 2.3 10.44 There appeared unto them cloven tongues like fire and it sate upon each of them The holy Ghost fell on all them which heard the word I saw the holy Ghost come down from heaven c. And these and other like speeches are so to be expounded as that the signe taketh the name of the thing it selfe and therefore that is affirmed of the thing which agreeth unto the signe by which signe the holy Ghost witnesseth his presence and efficacy So also John saw the holy Ghost descending on Christ in bodily shape like a dove Luke 3.22 Hee saw then the shape of a dove under which God shewed the presence of his Spirit Wherefore we must not think that there is any locall motion in God The sending of the holy Ghost is no locall motion but his presence and operation which hee sheweth and exerciseth in the Church For the holy Ghost is spread abroad every-where and filleth both heaven and earth in which respect hee is said to be given sent powred out when by his effectuall and forcible presence he doth create stir up and by little and little perfect his gifts in the members of the Church 2. Invisibly He alwayes was and is given unto the Church invisibly from the beginning unto the end of the world for hee spake by the prophets and hee which hath not the Spirit of Christ is none of his Rom. 8.9 yea without the holy Ghost there never had been 3. By means of hearing the word and receiving the sacraments never should be any Church Hee is given after an ordinary way by the ministery of the word and by the use of the Sacraments and 1. In manifesting himselfe unto us through the studying and meditation of the doctrine of the Gospel for when he is known of us he will communicate himself unto us and when hee sheweth himself to be known of us hee doth also renew and reform our hearts So did hee work in the elect by Peters sermon in the day of Pentecost Acts 2.37 10.44 Likewise he wrought in Cornelius and the rest there present by the same Peter speaking But yet notwithstanding hee doth so work by the word and sacraments as that hee is not tied to those means 4. Freely to that hee is not tâ—ed to â—hem for hee converted Paul in his journey and hee furnished John Baptist with his gifts in his wombe Now when wee say hee is given by
Jesus Christ and him crucified Yee are compleat in him By the obedience of one shall many be made righteous With his stripes wee are healed The Lord hath laid upon him the iniquities of us all This cup is the New Testament in my bloud which is shed for you All are justified freely by his grace through the redemption that is in Christ Jesus whom God hath set forth to be a reconciliation through faith in his bloud Blessed are they whose iniquities are forgiven and whose sins are covered Being justified by his bloud we shall be saved from wrath We were reconciled to God by the death of his Son 2 Cor. 8.9 Gal. 3.13 Ephes 1.7 1 John 1.7 Hee being rich for our sakes became poore that wee through his poverty might be made rich Christ hath redeemed us from the curse of the Law when he was made a curse for us By whom wee have redemption through his bloud even the forgivenesse of sins The bloud of Jesus Christ the Sonne of God cleanseth us from all sinne Now that Christ might performe obedience and satisfie for us it behooveth him to be our Mediatour being by himselfe just and holy For such an high Priest it became us to have holy harmlesse undefiled separate from sinners and made higher than the heavens Heb. 7.26 All these things are true perfectly and wholly in Christ for he hath perfectly fulfilled the law for us 1. By the holinesse of his humane nature 2. By his obedience for hee became obedient to the death even to the death of the Crosse Phil. 2.8 And the former fulfilling of the law namely the holinesse of Christs humane nature was requisite for the other even for his obedience This obedience and satisfaction of Christ is our satisfaction and our proper justice for which we please God for which wee are received into favour with God the Father and which is imputed unto us That former fulfilling of the law is indeed imputed also unto us namely the humiliation and justice or righteousnesse of Christs humane nature that wee may be reputed holy before God but this holinesse of Christ is imputed unto us for his obedience or satisfaction sake because he satisfied for us Gods justice in sustaining eternall punishment and paines which we should have sustained everlastingly Hence is it that the effusion of Christs bloud as being the complement and consummation of Christs satisfaction is only said to be our justice and righteousnesse 1 John 1.7 The bloud of Jesus Christ cleanseth us from all sin that is not onely from that which is of commission but also from that which is of omission Wee are to distinguish between these questions 1. How a reasonable creature may be just before God 2. How man being a sinner may be just before God 3. Whether a reasonable creature may merit or deserve ought at Gods hand To the first question wee answer That a reasonable creature may be just before God by the conformity of the law inherent in him as blessed Men and Angels are just To the second That man being a sinner is just by the imputation onely of Christs merit and of this question is our speech when wee speak of Justification But a man which is a sinner cannot in himself be just before God 1. Because before his justification his workes are corrupt 2. Also after his justification the works of a man which is a sinner are imperfect 3. When they are perfect as in the life to come they shall be yet can we not satisfie for the sin past for wee owe those works when we doe them To the third That no reasonable creature can deserve ought at Gods hand When yee have done all say We are unprofitable servants Luke 17.10 For neither is Christs obedience verily any merit in this respect as if any good came to God by it but in respect of the dignity of the person because it was Christ that suffered it is called merit 5. How Christs satisfaction is made our justice and righteousnesse WHereas it may seem absurd that we should be justified by that which is another mans we are further to expresse more plainly how Christs satisfaction and obedience becometh ours For except it be made ours or applyed unto us we cannot be made just for it as a wall is not white except whitenesse be fastned on it Chrâ—sts satisfaction made ours two waies The satisfaction therefore or justice of Christ is made ours or applyed unto us two waies that is by a double application By himselfe imputing or applying it unto us God himselfe applyeth it unto us that is he imputeth unto us Christs righteousnesse and for it accepteth us for righteous no otherwise than if it were ours By applying it unto our selves We apply it unto our selves when wee apprehend by faith Christs righteousnesse that is when we are stedfastly perswaded that God doth impute apply and give it unto us and for it reputeth us for just absolving us from all guilt There is then a double application one in respect of God another in respect of us The application in respect of God is the imputation of Christs righteousnesse when God accepteth Christs righteousnesse which hee performed that it might be effectuall and forcible on our behalfe and in regard thereof accounteth us for righteous no lesse than if we had never sinned or at least had payed a sufficient punishment for our sinnes The application in respect of us is the very act of beleeving whereby we resolve our selves that it is imputed and given unto us c. Both applications must necessarily concurre For God applieth Christs righteousnesse unto us on this condition that we our selves also should apply it unto our selves through faith For though a man offer another a courtesie or benefit yet if hee to whom it is offered receive it not is not applyed unto him it is none of his Wherefore without this our application Gods application is not at all and yet our application is also from God For God first imputeth unto us Christs satisfaction then he ingendreth faith in us whereby we may apply the same imputed unto us So then Gods application goeth before and is the cause of our application which is of faith albeit his is not without ours John 15.16 When we may be assured of Christs satisfaction imputed unto us as Christ saith Yee have not chosen me but I have chosen you Now we may then be assured that Christs righteousnesse or satisfaction is imputed unto us of God when we earnestly desire Gods grace and feel the holy Ghost to work in us a true confidence in the Mediatour That which is now spoken of both applications both Gods and ours doth manifestly shew 1. That it is no absurdity to say Wee are justified by anothers justice For the justice Foure conclusions issuing out of the former doctrine for which by faith applied unto us we are reputed just is not simply anothers but is
Church in the Supper of his continuing and increasing his benefits unto us In the mean time it is one and the same Christ who both regenerateth and nourisheth us to eternall life In manner of using In the manner of using them To the lawfull use of baptisme regeneration sufficeth therefore it agreeth to all whom the Church reputeth regenerate as all elder persons professing faith and repentance and infants born in the Church But the Supper requireth farther the triall of the faith of the receivers the remembrance of the Lords death and thanksgiving Luke 22.19 1 Cor. 11.18 Doe this in remembrance of me Shew forth the Lords death till he come Let a man examine himself Baptism therefore is due to the whole Church that is as well to infants as elder persons the Supper onely to elder persons who can prove themselves and shew forth the Lords death In order of receiving In the order of receiving them For baptism must goe before and the Supper follow that is the sacrament of the Supper must not be given but to them who are baptised and not to them neither presently after baptisme but after they have made confession of their faith and repentance Whereupon in the ancient Church after the sermon were dismissed such as were excommunicated likewise those that were possessed or troubled with an evill spirit and the Catechumens that is such as did not yet understand the grounds and principles of religion or were not as yet baptised So of old they who were not yet circumcised were not admitted to the sacrifices or ceremonies Now if they who were baptised before they have made confession of their faith and repentance are not as yet to be admitted unto the Supper much lesse are they who being baptised live after the manner of swine and dogs In order of receiving it selfe which of baptism is but once of the Supper often In the receiving it selfe Wee must often celebrate the Supper because we must often shew forth the Lords death for it was therefore instituted that in it should be made publick remembrance recounting and shewing of Christs death also the confirmation of our faith concerning the eternall continuance of the covenant which confirmation is by the Supper is often necessary and therefore the Supper is often to be reiterated as also the eating of the Paschal lamb prefiguring this Supper was for this cause yeerly reiterated But baptism is not to be reiterated but once only to be received in our life time even as circumcision of old was but once received and baptism is therefore not to be reiterated both because wee have no commandement to this purpose and also because it is a signe of our receiving into the Church and covenant of God for the covenant once made is not againe undone or made void to those that repent but remaineth ratified and firme for ever For the gifts and calling of God are without repentance and wee by repentance after our falls enter not a new league with God but renew and restore an old Hereof it is that Christ himselfe saith of the Supper Luke 22.19 1 Cor. 11.26 Doe this as often as yee shall drink it in remembrance of me And the Apostle As often as ye shall eat this bread and drink this cup ye shew the Lords death till hee come Rom. 9.3 But of baptism the same Apostle teacheth As many as have been baptised into Christ Jesus have been baptised into his death And Christ pronounceth Mark 16.16 He that shall beleeve and be baptised shall be saved Quest 76. What is it to eat the body of Christ crucified and to drink his bloud that was shed Ans It is not only to imbrace by an assured confidence of mind the whole passion and death of Christ and thereby to obtain forgivenesse or sins and everlasting life a Joh. 6.35 40 47 48 50 51 53 54. but also by the holy Ghost who dwelleth both in Christ and us so more and more to be united to his sacred body b Joh. 6.55 56. that though he be in heaven c Col. 3.1 Acts 3.21 1 Cor. 11.26 and we in earth yet neverthelesse are we flesh of his flesh and bone of his bones d Ephes 5.30 3.16 1 Cor. 6.15 1 John 3.24 and 4.13 and as all the members of the body are by one soule so are we also quickned and guided by one and the same Spirit e Joh. 6.57 15.1 2 3 4 5 6. Eph. 4.15 16. The Explication THis question expoundeth and declareth the thing signified in the Sacrament The eating of Christs flesh and drinking of his bloud is not corporall What it is to eat the flesh of Christ but spirituall and compriseth 1. Faith of Christs passion and death 2. An apprehension of remission of sinnes and eternall life through faith 3. Our union with Christ by the holy Ghost dwelling in Christ and in us 4. The benefit of his quickning by the same spirit Wherefore to eate the flesh of Christ and drink his bloud is to be received into favour with God for Christs merit to receive remission of sinnes and be reconciled to God by the same faith to have the Sonne of God who assumed mans nature and united it personally unto him dwelling in us and coupling us unto himselfe and his assumed nature by pouring into us his Spirit through whom he regenerateth us and restoreth light in us righteousnesse and life eternall such as is eminent in his assumed manhood More briefly to eate is 1. To beleeve 2. To receive remission of sins by faith 3. To be united to Christ 4. To be made partakers of the life of Christ or to be made like and conformed unto Christ by the holy Ghost who worketh the same things in us and in Christ This eating is our communion with Christ which the Scripture teacheth and which we professe in the Creed namely a spirituall union with Christ as members with the head and branches with the vine Christ teacheth us this eating of his flesh John 6. and confirmeth it in the Supper by externall signes Thus did the ancient Fathers Augustine Eusebius Nazianzen Hilary and others expound the eating of Christs body as hereafter shall appeare Wherefore the opinions of Papisticall Transubstantiation of a corporall presence and of eating Christs body in the bread with the mouth which many defend are not grounded on the words of the Supper which promise the eating of Christs body Quest 77. Where hath Christ promised that hee will as certainly give his body and bloud so to be eaten and drunken as they eat this bread broken and drink this cup Ans In the institution of his Supper the words whereof are these a 1 Cor. 11.23 24 25. Matth. 26.26 27 28. Mark 14.22 23 24. Luk. 22.19 20 Our Lord Jesus Christ in the night that hee was betrayed took bread and when he had given thanks hee brake it and said Take eat this
is fed with Christs body eateth it and is false being universally proposed For doth thy thigh or thine elbow therefore eate because it is nourished by the meat which thou conveyest in by thy mouth It sufficeth that eating is by the mouth as an instrument framed by nature to this end to minister nourishment to the whole body So it is not necessary that our bodies should eate Christs body with their mouches therewith to be fed unto eternall life but it sufficeth that the mouth of faith taketh the spirituall meate that spirituall nourishment and life may be transfused throughout the whole man Quest 79. Why then doth Christ call bread his body and the cup his bloud or the New Testament in his bloud and Paul also calleth bread and wine the communion of the body and bloud of Christ Ans Christ not without great consideration speaketh so to wit not only for to teach us that as the bread and wine sustaine the life of the body so also his crucified body and bloud shed are indeed the meat and drink of our soule whereby it is nourished to eternall life a John 6.55 But much more that by this visible signe and pledge he may assure us that we are as verily partakers of his body and bloud through the working of the holy Ghost as we doe receive by the mouth of our body these holy signes in remembrance of him b 1 Cor. 10.16 And further also that that his suffering and obedience is so certainly ours as though we our selves had suffered punishments for our sins and had satisfied God The Explication WHereas neither Transubstantiation nor Consubstantiation are signified by Christs words the question is Why the bread is called Christs body and the cup Christs bloud that is why the things signified are attributed to the signes and the signes called by their name There are two causes alledged hereof 1. For the naturall analogy or likenesse Two causes why the things signified are attributed unto the signes which Christs body and the bread have between themselves 2. For the certainty or confirmation of the joynt-exhibition of the signe and the thing signified in the true use The similitude and proportion of the bread and Christs body especially consisteth in these points 1. As the Bread and Wine nourish our body unto this life so the Body and Bloud of Christ nourish us unto everlasting life 2. As the Bread and Wine are received by the mouth The Analogy or proportion between the bread and Christs body in the use of the Supper so Christs body and bloud are received by faith which is the mouth of the soule 3. As the bread is not swallowed whole but eaten being broken so Christs body is received being sacrificed and broken on the Crosse 4. As the bread and wine profiteth not him that eateth without appetite but we must bring hunger and thirst unto the Table so Christs body and bloud profit none but them who hunger and thirst after righteousnesse 5. As of many corns is made one loaf and of many grapes one wine so we by participation or communion of these signes though many yet are made one body and grow up into one body with Christ and between our selves The certainty also or assurance of faith is a cause why we affirme that of the signes which is proper to the thing signified For the signes testifie that Christs sacrifice is accomplished and that indeed for our behoofe and salvation as verily as we have the signes yea that we are fed with Christs crucified body and bloud shed and poured out as truly as we receive these sacred symboles of his body and bloud ON THE 30. SABBATH Quest 70. What difference is there between the Lords Supper and the Popish Masse Ans The Supper of the Lord testifieth to us that we have perfect forgivenes of all our sins for that only sacrifice of Christ which himselfe once fully wrought on the Crosse a Heb. 10.10 12. 7.27 9.12 25. John 19.30 Matth. 26.28 Luke 22.19 Then also that we by the holy Ghost are graffed into Christ b 1 Cor. 6.17 10.16 12.13 who now according to his humane nature is only in heaven at the right hand of his Father c Colos 3.1 Heb. 1.3 8.1 and there will be worshipped of us d Mat. 6.20 21. John 4.21 22. 20 17. Luke 24.52 Acts 7.55 Col. 3.1 Phil. 3.20 1 Thes 1.19 But in the Masse it is denied that the quick and the dead have remission of sins for the only passion of Christ except also Christ be daily offered of them by their sacrificers Further also it is taught that Christ is bodily under the formes of bread and wine and therefore is to be worshipped in them e In Canone Missae de consec dist 2. Concil Trid. Sess 13.5 And so the very foundation of the Masse is nothing else then an utter deniall of that only sacrifice and passion of Christ Jesus and an accursed Idolatry f Heb. 9.26 10.12 The Explication THis question is necessary by reason of errours which by the Masse have crept into the Church It is otherwise demanded Why the Masse is to be abolished But here this question is also contained and comprehended because these differences and contrarieties of the Lords Supper and the Masse are the causes why the Masse is to be abolished For whereas it hath so many abuses in it flat repugnant to the Lords Supper it may not be confounded therewith nor be thrust on the Church in place thereof nor be permitted and tolerated in the Church by godly and religious Magistrates but it ought to be utterly abandoned and put downe First then let us speak a few words of the name of Masse or Missa The word Missa seemeth to have his name derived from the Hebrew Masah that is a tribute or voluntary offering which was wont to be paid of every one The originall of the word Missa which we call the Masse The word is found Deut. 16.10 Missach nidbath jadecha a free gift of thine hand Now that offering was called so being as it were an yeerly tribute which was yet no exaction but given freely Others interprete it to be a sufficiency which is that there should be given so much as was sufficient and perhaps this is the truer because the Lord commanded the Israelites that they should open their hands unto the poore Deut. 15. â— and should lend him sufficient for his need This the Chaldee Paraphrast interpreteth to be Missah Hereof these our men think that it was called Missa as if it were a tribute and free-offering which should be every-where offered to God in the Church for the living and the dead But this is not of any likelihood to be true It is manifest indeed that the Church hath borrowed some words from the Hebrewes as Satan Osanna Sabaot Halleluja Pascha and such like But those words came
is conveyed by an Angel into heaven lyeth corporally under the formes of bread and wine is really carried up and downe in the hands of the Minister and received by the mouth of the Communicants These forgeries are repugnant to the Articles of Faith the Incarnation the Ascension and Intercession and the returne of Christ unto Judgement and to the nature of Sacraments in which the signes must needs remaine and not lose their nature 3. The Lords Supper teacheth us That Christ is to be worshipped in heaven at the right hand of his Father For it overthroweth not but establisheth and ratifieth the Articles of Faith and doctrine of the whole Gospel which sheweth that Christ is to be sought and worshipped Above Colos 3.2 Seek the things which are above where Christ sitteth at the right hand of God Acts 7.55 And Stephen when he was stoned saw Christ and worshipped him Above standing at the right hand of God The ancient Church also sang in their Liturgy or common Service and Prayer Sursum corda Wee lift up our hearts unto the Lord. On the other side the Masse telleth us That Christ is to be worshipped in the bread which adoration and worship questionlesse is idolatrous For To worship Christ in the bread is to direct our worship 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 hereto to yield reverence unto Christ as if he were present there more than else-where So of old they worshipped God at the Arke turning thereto with their minds and as much as might be with their externall grace and inclination of body That this is idolatry we prove 1. Because no creature hath power to tie the worship of God to any thing or place Exod. 25.22 29.42 1 King 8.33 12.29 10 31. Dan 9.11 2 Kings 12.13 Amos 4.4 wherein God hath not commanded by expresse word himselfe to be worshipped and wherein God hath not promised to heare us And hereby is the cause of that difference plainly seen why the Jews directing their prayer to the Propitiatory or Mercy-seat did notwithstanding withall in spirit worship the true God and were by promise from him assured to be heard 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 and the cause of this thing is more at large declared 1 Kings 17.9 2. Because in the New Testament all worship which is tyed to any certain place on earth is utterly taken away and spirituall worship only required stirred and kindled by the holy Ghost and done with a true faith and knowledge of God Joh. 4.21 22 23. So Christ teacheth Yee worship that which yee know not wee worship that which wee know But the houre cometh when ye shall neither in this mountaine nor at Jerusalem worship the Father But the true worshippers shall worship the Father in spirit and truth Whereas Christ saith in spirit not in this mountaine nor at Jerusalem he doth plainly take away worship tied and restrained to any certaine place on earth Wherefore we must also take away and have in detestation this impious invention of Christs corporall presence in the Mass or in the bread and wine which is the foundation of idolatrous adoration or worship For this being put that Christ is in body present in the bread whether it be said to be done by Transubstantiation or Consubstantiation the Popish adoration standeth fast For as in ancient times before the Ascension it was not only lawfull but behoovefull also to worship Christ wheresoever he was so now also if he be in the bread he must be worshipped in the bread whether he be there seen or not seen For much more were we to beleeve the voice of God then any sense of ours if it expressed and specified any such matter Likewise of the contrary side the presence of Christs body in the bread is taken away if we take away by Gods commandement this foule and shamefull Popish adoration of Christs body lying covertly by their judgements under the formes of Bread and Wine Here the Ubiquiraries except against us on their behalfe that Christ is present in the bread not to be worshipped but to be eaten and that he commanded not himself to be adored but to be eaten Answ In both these asseraions they conclude no more then that which is in controversie for Christ commanded neither of these If he be in the bread he must there be worshipped because of the generall commandement Let all the holy Angels of God worship him Thou shalt worship the Lord thy God They therefore imagine Christ in the bread and yet say it is not lawfull to worship him which is an open deceit and mockery Wherefore Musculus and others to salve this sore are content to fall downe before the Bread and worship Christ therein But Heshusius replyeth against us thus The Divinity is not adored in all the creatures though it be present in all Therefore neither is it necessary that the humanity should be adored in the bread though it be corporally present therein Ans The examples are not alike The adoration of the Divinity is not tyed to all creatures but it is tyed to the humanity assumed as to a proper peculiar Temple Wheresoever then Christs humanity is there the Divinity will be worshipped in it and with it And indeed by this their own maine argument The Ubiquity of Christs manhood confuted by the Ubiquitaries own argument the Ubiquity of Christs manhood is quite overthrowne For seeing the manhood is not to be worshipped in all creatures and every-where it followeth that it is not present in all peares apples ropes cheeses c. as the Ubiquitaries write thereof These differences did D. Vrsine in the yeare of our Lord 1569. thus inlarge and deliver 1. The Supper testifieth that Christs onely sacrifice justifieth The Masse-Priests say that the Masse justifieth for the very worke done as they use to speake that is through the externall rite and action 2. The Supper teacheth us that Christ redeemed us by offering himselfe for us The Masse-Priests say that we are redeemed by Christ offered by them 3. The Supper telleth us that our salvation is perfected by Christs owne sacrifice The Masse-mongers report that it is perfected by infinite numbers of Masses 4. The Supper instructech us how we are ingraffed into Christ by faith by means of the holy Ghost The Masse falsly feigneth that Christ entreth into us corporally or wee are ingraffed into Christ by his corporall conveyance into us 5. The Supper teacheth us that Christ having ended his sacrifice ascended into heaven Our Massemongers tell us that he in his body is on the Aliar 6. In the Supper bread and wine remaine and change not their substance because Sacraments retaine and change not the substance of the signe The Masse-Priests declare unto us that
in remembrance of him and to shew forth his death 7. That Christ in his Supper doth not command and require a dissembled and hypocriticall remembrance of him and publishing of his death but such as imbraceth his Passion and death and all his benefits obtained by these for us by a true and lively faith and with earnest and ardent thankfulnesse and applieth them unto those which eat and drinke as proper unto them 8. That Christ will dwell in beleevers only and in them who not through contempt but through necessity cannot come to the Lords Supper yea in all beleevers even from the beginning of the world to all eternitie even as well and after the same manner as he will dwell in them who came unto the Lords Supper They disagree in these points 1 THat one part contendeth that these words of Christ This is my body must be understood as the wordes sound which yet that part it selfe doth not prove but the other part that those words must be understood sacramentally according to the declaration of Christ and Paul according to the most certain and infallible rule and levell of the Articles of our Christian faith 2. That one part will have the body and bloud of Christ to be essentially In or With the bread and the wine and so be eaten as that together with the bread and the wine out of the hand of the Minister it entreth by the mouth of the receivers into their bodies but the other part will have the body of Christ which in the first Supper sate at the table by the Disciples now to be and continue not here on earth but above in the heavens above and without this visible world and heaven untill he descend thence again to judgement and yet that we notwithstanding here on earth as oft as we eat this bread with a true faith are so fed with his body and made to drink of his bloud that not only through his passion and bloud shed we are cleansed from our sins but are also in such sort coupled knit and incorporated into his true essentiall humane body by his Spirit dwelling both in him and us that we are flesh of his flesh and bone of his bones and are more neerly and firmely knit and united with him than the members of our body are united with our head and so we draw and have in him and from him everlasting life 3. That one part will have all whosoever come to the Lords Supper and eat and drink that bread and wine whether they be beleevers or unbeleevers to eat and drink corporally and with their bodily mouth the flesh and bloud of Christ beleevers to life and salvation unbeleevers to damnation and death the other holdeth that unbeleevers abuse indeed the outward signes bread and wine to their damnation but that the faithfull only can eat and drink by a true faith and the fore-alledged working of the holy Ghost the body and bloud of Christ unto eternall life Quest 83. What are the keyes of the Kingdome of heaven ON THE 31. SABBATH Ans Preaching of the Gospel and Ecclesiasticall discipline by which heaven is opened to the beleevers and is shut against the unbeleevers Quest 84. How is the Kingdome of heaven opened and shut by the preaching of the Gospel Answ When by the commandement of Christ it is publikely declared to all and every one of the faithfull that all their sins are pardoned them of God for the merit of Christ so often as they imbrace by a lively faith the promise of the Gospel but contrarily is denounced to all Infidels and Hypocrites that so long the wrath of God and everlasting damnation doth lie on them as they persist in their wickednesse a John 20.21 22 23. Mat. 16.19 according to which testimony of the Gospel God will judge them as well in this life as in the life to come Quest 85. How is the Kingdom of heaven opened and shut by Ecclesiasticall discipline Ans When according to the commandement of Christ they who in name are Christians but in their doctrine and life shew themselves aliens from Christ b Rom. 11.7 8 9. 1 Cor. 12.28 after they have been some time admonished will not depart from their errours or wickednesse are made knowne unto the Church or to them that are appointed for that matter and purpose of the Church and if neither then they obey their admonition are of the same men by interdiction from the Sacraments shut out from the Congregation of the Church and by God himselfe out of the Kingdome of heaven And againe if they professe and indeed declare amendment of life are received as members of Christ and his Church c Mat. 18.15 16 17. 1 Cor. 5.3 4 5. 2 Thes 3.14 15. 2 John 10.11 2 Cor. 2.6 7 10 11. 1 Tim. 5.17 The Explication SEeing it hath bin shewed in the Treatise next going before who are to be admitted by the Church unto the Lords Supper very commodiously and fitly shall this doctrine follow concerning the power of the keyes wherein besides other things this chiefly is taught How they who are not to be admitted must be restrained and excluded from the Sacraments lest approaching unto them they profane them The chiefe questions are 1. What the power of the keyes given unto the Church is and what are the parts thereof 2. Whether Ecclesiasticall discipline and excommunication be necessary 3. To whom that power is committed against whom and in what order to be used 4. To what ends it is to be directed and what abuses therein are to be avoided 5. What that power of the keyes committed unto the Church differeth from the Civill power 1. What the power of the keyes given to the Church is and what are the parts thereof THe power of the keyes of the Kingdome of heaven which Christ gave to his Church is the preaching of the Gospell and Ecclesiasticall discipline whereby heaven is opened to the beleeving and shut up against the unbeleeving and unfaithfull Or it is the office or charge imposed on the Church by Christ of denouncing by the preaching of the Gospell and Church discipline Gods will and even of declaring the grace of God and remission of sins unto the penitent that is to them who live in true faith and repentance but of denouncing unto the wicked the wrath of God and exclusion or banishment from the Kingdome of Christ and of casting such out of the Church as long as they shall shew themselves in doctrine and life estranged from Christ and of receiving them againe into the Church when afterwards they shall repent It is called the power of the keyes by a Metaphor or borrowed speech taken from the Stewards of mens houses Why this power is called the keys to whom the keyes are delivererd in charge and the keyes import a Steward-ship by a Metonymy or change of names between the signe and the thing signified thereby as we use to say The Scepter
which are not converted is done without faith and is therefore sin and abomination before God First therefore those things which are spoken of Conversion are in few words to be expounded Then ensueth the common place of good works for by them we declare our thankfulnesse towards God and true conversion cannot stand without good works Afterwards is adjoyned the doctrine which intreateth of the law whereby we learn to know good works For those are truly said to be good works by which we worship God aright and shew our selves to be thankfull which are done by faith according to the rule and prescript only of Gods law Because God will chiefly be worshipped of us and magnified by invocation and for this cause we shew our thankfulnesse most of all by prayer and thanksgiving at length the common place of prayer shall be lastly annexed These things we purpose to declare briefly and in order here following ON THE 32. SABBATH Quest 86. When as wee are delivered from all our sins and miseries without any merit of ours by the mercy of God only for Christs sake for what cause are we to doe good works Answ Because after that Christ hath redeemed us with his bloud he reneweth us also by his Spirit to the image of himselfe that we receiving so great benefits should shew our selves all our life time thankfull to God a Rom. 6.13 12.1 2. 1 Pet. 2.5 9. 1 Cor. 6.20 and honour him b Matt. 5.16 1 Pet. 1.12 Secondly that every of us may be assured of his faith by his fruit c 2 Pet. 1.10 Matth. 7.17 18. Galat. 5.6 22. And lastly by our honest and good conversation may win others unto Christ d 1 Pet. 2.12 Romans 14.19 Matthew 5.16 The Explication THis Question concerning the impulsive causes of good works is moved in the first place and before we come to handle the Question of mans conversion not that good works goe before conversion but for the orderly connexion of this latter part of Catechism with the former For out of the doctrine of free satisfaction humane reason thus argueth He is not bound to satisfie for whom another hath already satisfied Christ hath satisfied for us Therefore there is no need that we should do good works Ans The Conclusion containeth more then the premisses enforce that which followeth out of the two former propositions is this Therefore we our selves are not bound to satisfie and thus much we grant 1. In respect of Gods justice which exacteth not a double payment 2. In respect of our salvation for which if wee were bound to satisfie it should be no salvation at all Farther also we are obliged unto obedience and good works in regard of those causes which are in this Question inlarged 1. Because good works are the fruits of our regeneration by the holy Ghost which is perpetually united with free justification For whom hee called them also he justified and glorified Rom. 8.30 Such were some of you but ye are washed but ye are sanctified 1 Cor. 6.11 Therefore they who perform no good works declare themselves to be neither regenerated by the Spirit of God nor redeemed by Christs bloud 2. To testified our thankfulnesse towards God for the benefit of our redemption Rom 6.13 12.1 Give your members weapons of righteousnesse unto God Give up your bodies a living sacrifice holy acceptable unto God which is your reasonable serving of God 3. That God may be honoured by us Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Mat. 5.16 That by your good works which they shall see 1 Pet. 2.12 they may glorifie God in the day of visitation 4. Because good works are fruits of faith by which we judge of our owne faith and of the faith of others Give diligence to make your calling and election sure 1 Pet. 1.10 after which words of Peter certain copies insert these words by good works Matth. 7.17 Every good tree bringeth forth good fruit A good tree cannot bring forth evill frruit Galat. 5.6 22. Faith worketh by love The fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance 5. That we may win others unto Christ When thou art converted Luke 22.32 1 Pet. 3.1 strengthen thy brethren Let the wives be subject to their husbands that even they which obey not the word may without the word be won by the conversation of the wives Let us follow those things which concern peace Rom. 14.9 and wherewith one may edifie another These causes are with diligence to be urged and unfolded unto the people in our sermons of exhortation and hereunto tendeth the whole sixth Chapter and part of the eighth Chapter of the Epistle to the Romans as far as the sixteenth Verse Three causes why justification and regeneration have a necessary coherence For farther declaration of the first cause we may observe that the benefit of justification is not given without the benefit of regeneration 1. Because Christ hath merited both to wit remission of sins and the dwelling of God in us by his holy Spirit Now the holy Ghost is never idle but alwaies working and so maketh those men in whom he dwelleth conformable unto God 2. Because by faith the hearts are purified Acts 15.9 For in them to whom Christs merit is by faith applied is kindled a love of God and earnest desire of performing things acceptable unto him 3. Because God imparteth the benefit of justification to none but to them which prove thankfull But no man can prove thankfull but he which receiveth the benefit of regeneration Therefore neither of these can be separated from the other We are farther to note the difference of the first and second cause The first sheweth us What Christ worketh in us by the vertue and power of his death The second teacheth us What things we are bound unto in regard of the benefits we have received Quest 87. Cannot they then be saved which be unthankfull and remain still carelesly in their sins and are not converted from wickednesse unto God Ans By no means For as the Scripture beareth witnesse neither unchaste persons nor idolaters nor adulterers nor theeves nor covetous men nor drunkards nor slanderers nor robbers shall inherit the kingdome of God a 1 Cor. 6.9 Ephes 5 5 6. 1 John 1.14 The Explication THis Question is a collection or consequent issuing out of the former Question and depending thereon For whereas good works are the fruits of our regeneration and are the thanks we owe unto God and evident arguments of true faith which whosoever have they onely are saved on the contrary it followeth that evill works are the fruits of the flesh unthankfulnesse to God and cleer arguments of infidelity wherein whosoever persevere they cannot be saved Therefore they who are not converted from their evill
hearts and the hearing of prayers Answ The example is unlike For the humane understanding and minde of Christ understandeth and knoweth and his bodily eares and eyes also heare and see things whatsoever according to his humane nature he should or would behold either with his minde or with his outward senses by reason of his Godhead which sheweth them unto his humanity united thereunto or also giveth unto his senses a vertue and force of perceiving things which are farthest distant Neither yet is the force or wisedome of his humane nature infinite as is the power and wisdome of the Godhead neither doth he know by any transfused vertue into him the thoughts of minds and hearts For of the measure of knowledge convenient for his manhood Marke 13.32 it is said Of that day and houre knoweth no man no not the Angels which are in heaven neither the Sonne himselfe save the Father Of the revealing of the secrets of men unto him by his divinity Marke 2.8 it is said When Jesus perceived in his spirit that thus they thought with themselves c. But now that all things are revealed unto Angels and Saints which are revealed unto the understanding of Christ by his Godhead they will never be able to prove out of the Scripture For Christs humane nature doth excell and surpasse in wisdome all Angels and Men both in respect of the personall union thereof because it is united to his Godhead and also by reason of his Mediatourship which office his humanity beareth and executeth together with his divinity yet so that there is still kept in the administration thereof the difference of both natures Wherefore this example of Christ doth not prove that the Saints know all things either by beholding the things themselves or by divine revelation from God 9. In the divine essence shine all the Images and formes of things But the Angels and Saints departed behold the essence of God Mat. 18.10 Their Angels alwaies behold the face of my Father which is in heaven Therefore they behold in God all things which we doe suffer and thinke Answ 1. The Major proposition which they put is doubt full and uncertaine For it is manifest that God knoweth all things and doth in his wisdome comprehend the most perfect and perpetuall knowledge of all things but whether that understanding of things doth so shine in God that it may also be beheld of creatures this verily they have not as yet proved out of Scripture 2. Neither is the Minor true namely That the blessed behold the essence of God whereof it is said John 1.18 No man hath seene God at any time 3. Albeit there is no doubt but the holy Angels and Men in the heavenly life injoy a cleere knowledge and an immediate manifestation of God whatsoever it is yet we are not to imagine that they naturally know all things that are in God For then should their wisdome be infinite that is equall unto Gods wisdome which is absurd and flat against the testimonies of Scripture whereas Angels also are said not to know the day of Judgement Likewise Into which the Angels desire to looke To the intent 1 Pet. 1.12 Ephes 3.10 that now unto principalities and powers in heavenly places might be knowne by the Church the manifold wisdome of God They profit therefore and increase in the knowledge of wisdome and of the counsels of God by the very execution and contemplation of Gods works Now seeing that which they speake of is no naturall but a voluntary glasse or rather a divine manifestation or inlightning that is the Angels and blessed Men have not this in their owne nature to view and see in God his whole wisedome but God according to his good will and pleasure doth manifest and communicate unto every one such a part thereof as seemeth good unto him as it is said No man knoweth the Father but the Son and he to whom the Sonne will reveale him we affirme therefore the invocation of Saints so long to want a ground and foundation and so to be superstitious and idolatrous untill they shew out of the Scripture that God would reveale unto the Saints the knowledge of the thoughts and affections of them which call upon them For that invocation which is not grounded on the certaine and expresse word of God is Idolatry 10. The friendship and fellowship of the Saints with God and Christ is so great and so neere that he cannot deny them this manifestation Henceforth call I you not servants for the servant knoweth not what his Master doth but I have called you friends for all things that I have heard of my Father have I made knowne to you Much more doth Christ this in the heavenly life These follow the Lamb wither soever he goeth Ans Revel 14.4 This cause is insufficient For this friendship and fellowship continueth although God reveale not unto them all things or whatsoever they will but onely those things which for them to know is behoovefull for their owne salvation and happinesse and for his glory 11. Christ is the onely Mediatour of redemption or the Mediatour redeeming us by satisfaction as being God and Man but the Saints are also Mediatours of intercession praying for us Hence we thus reason Moe intercessors hinder not the being of one onely Mediatour But the Saints are onely intercessors or requesters Therefore their intercession hindereth not but that Christ may be the onely Mediatour Answ We deny the Major or distinction of mediation and intercession because the Scripture teacheth that Christ our Mediatour did not only by once dying redeem us and was in the time of his humiliation suppliant unto the Father for us but that also he continually appeareth and maketh intercession for us in the presence of his Father Heb. 5.7 9. John 17.9 Rom. 8.34 Heb. 7.24 25. Heb. 9.24 1 John 2.1 Who is also at the right hand of God and maketh request for us But this man because he indureth ever hath an everlasting Priesthood wherefore he is able also perfectly to save them that come unto God by him seeing he ever liveth to make intercession for them If any man sinne we have an Advocate with the Father Jesus Christ the just Wherefore both the merit or satisfaction and intercession is Christs alone and by our confidence in him alone we are to approach unto God that is we are to aske and expect his promised blessings For the satisfaction and intercession of Christ only is of that price and worthinesse with God that for his merit only God is gracious and favourable unto us 12. Against the former answer they reply with another distinction Christ is only Mediatour and Intercessour by the worthinesse and vertue of his own merit and intercession but the Saints are Intercessours by the worthinesse and vertue of Christs merit and intercession that is their intercession prevaileth with God for us through the merit and intercession of Christ Therefore that
attributing of some proprietie unto one person of the God-head to the removing of the same from another person of the God-head The words God and Father sometimes taken essentially sometimes personally Why Father is here taken essentially Esay 6.9 Againe 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-head it is taken personally Wherefore in this place the name of Father is taken essentially and the reasons hereof are manifest 1. Because the name of Father is not here put with another person of the Godhead but with the creature of whom he is invocated So also by the Prophet Isaiah Christ is called The everlasting Father 2. The invocating of one person doth not exclude the others when mention is made of their externall and outward workes 3. Wee cannot consider God the Father but in the Son the Mediatour And the Son hath made us sons by the holy Ghost who is therefore called the Spirit of adoption 4. Christ teacheth us that wee must invocate him also John 16.23 saying Verily verily I say unto you whatsoever yee shall aske of the Father in my Name hee shall give you 5. Christ giveth the holy Ghost therefore it is he himself of whom we aske him Object 2. Christ is called and is our brother Therefore he is not our Father Ans He is our brother in respect of his humane nature but he is our Father in respect of his divine nature Object 3. If he be called the Father who hath received us into favour for Christs sake then is not Christ understood by the name of Father because hee that receiveth us into favour for Christs sake is not Christ himselfe But the Father whom wee here so call receiveth us into favour for Christs sake Wherefore hee is not Christ Ans Hee that receiveth us into favour for Christs sake is not Christ himselfe that is in the same sense and respect Christ as he is our Mediatour is hee through whom wee are received but as hee is God hee is he that receiveth us Two causes why we say Our Father Our Christ willeth us to call God our Father not my Father Confidence Thereby to raise in us a confidence and full perswasion that wee shall be heard For because we pray not alone but with us the whole Church doth with one consent pray to him he doth not reject her but heareth her prayers according to this promise of our Lord Where two or three are gathered c. Object But oftentimes thou prayest at home the Church not being privy thereunto Ans The godly and the whole Church pray for themselves and all the members with an affection and desire Love and desire is an habituall quality of the soule remaining also when thou sleepest it is not a passion quickly fleeting or passing away Therefore when thou prayest alone at home in words the whole Church prayeth with thee in affection And this also maketh much for the engendering of confidence in us because as hath been said God doth not reject the whole Church Mutuall love Two causes why Christ admonisheth us of mutuall love doth hee by this word To admonish us of mutuall love wherewith Christians being endued must pray one for another And therefore doth hee by this word in the very Proeme and entrance of the prayer admonish us of mutuall love wherewith we must be affected towards our neighbour 1. Because there is no praying without the true love of our neighbour 1 John 4.20 neither can wee be perswaded that God heareth us For if wee approach unto God not accounting the sons of God for our brethren neither will he then account us for his sons 2. Because without the love of our neighbour there is no true faith and without faith there is no true prayer For whatsoever is not of faith is sin Rom. 14.23 Object It is the part of a Father to deny nothing to his children but God denyeth many things to us therefore hee is not our Father Ans It is the part of a Father to deny nothing unto his children that is which is necessary and wholesome for them but it is the part of a Father to deny to his children things unnecessary unprofitable and harmefull Thus God dealeth with us giving us all spirituall and corporall blessings that are necessary profitable and wholesome for us Quest 121. Why is that added Which art in heaven Ans That we conceive not basely or terrenely of Gods heavenly Majesty a Jere. 23.24 Acts 17.24 25 27. and also that we look for and expect from his omnipotency whatsoever things are necessary for our soul and body b Rom. 10.12 The Explication THe second part of the Proeme is Which art in heaven that is heavenly Heaven here signifieth the habitation of God and the holy Angels and blessed men whereof God saith heaven is my throne and Christ saith In my Fathers house are many mansions Esay 66. v. 1. John 14.2 God indeed by his immense essence is every-where but hee is said To be in heaven and To dwell there because there God is more glorious than in this world and doth also there immediatly shew and manifest himself Now the Lord willeth us to call him Eight causes why wee are to call God Our Father in heaven our Father which is in heaven To distinguish him from earthly Fathers 1. Thereby to shew the opposition and contrariety of earthly Fathers and this Father that so wee should thinke that God reigneth in heavenly glory and majesty and is a Father not earthly but heavenly even hee 1. Who sitteth in heaven 2. Who ruleth every-where with heavenly glory and majesty hath soveraignty over all things and governeth by his providence the whole world by him created 3. Who is void of all corruption and change 4. Who also doth there especially manifest himself before the Angels and doth there shew what a Father he is how good and how mighty and rich To worke in us confidence of being heard 2. To raise up in us a confidence that God heareth us For if hee be our Father and one that is endued with exceeding goodnesse which hee especially manifesteth and declareth in heaven then will hee also give us all things necessary to salvation and if this our Father be Lord in heaven and so omnipotent whereby hee is able to help us then is hee able most easily to give us those things which wee aske of him To worke in us reverence of him 3. To raise a reverence of him in us Seeing this our Father is so great a Lord that is heavenly who reigneth every-where who is able to cast both body and soul into hell fire let us then reverence such a Lord and approach unto him with exceeding submission both of minde and body 4. That wee call on him in fervency of
shall be glorified in the second coming of our Lord. Revel 22.20 Even so come Lord Jesus 11. Why we are to desire that the kingdome of God come WE ought to desire that the kingdome of God both that which is here begun and that which is else-where to be perfected come 1. For the glory of God or in respect of the first petition because that we may sanctifie and hallow his Name it is required that he rule us by his word and spirit For except God erect in us this his kingdome and deliver us out of the kingdome of the Devill we shall never hallow and sanctifie his Name but rather shall defile and pollute it 2. Because God will give his kingdome onely to those that aske it like as he giveth the holy Ghost unto them only that ask him Out of these premisses we plainly perceive what it is which we ask him in this petition Here therefore we desire that God will by his Son The summe of this petition our Mediatour sent from the very beginning into the world 1. Preserve the Ministery which he hath ordained 2. Gather his Church by the Ministery of his word and the working of the holy Ghost 3. Rule his Church gathered and us the members thereof with his holy Spirit who may conforme us unto him soften our hearts regenerate our wils 4. Defend us and his whole Church against our enemies and tyrants 5. Cast away his and our enemies into eternall paines wherewith he may punish them for ever 6. And at length deliver his Church from all evils and glorifie it in the world to come with life everlasting Object That which cometh neither sooner nor later for our prayers is in vaine desired of us and therefore we are not to desire it But the kingdome of God that is the delivery of the Church from all evils and miseries shall come neither sooner nor later for our prayers then God hath decreed it Therefore we are not to desire the delivery of the Church Answ The Major is false For so then might we conclude or reason of all Gods benefits that they are not to be desired seeing they all remain in the counsell and purpose of God Repl. 1. But God hath promised other benefits with this condition that we must aske and desire them Answ So also shall full delivery from all evils befall them only in that day who in their afflictions and crosse wish for and desire that delivery and pray that this delivery may come speedily according to the decree of God Revel 22.20 and that no one elect may be excluded Repl. 2. But we must not desire that God would hasten the delivery of his Church because that would be with losse of many of the elect who are not as yet borne Answ When we desire that God would hasten the delivery of his Church we desire also that whosoever of the elect are as yet remaining may be all speedily gathered not one of them being excluded and this we crave Why we desire the speedy comming of Christs Kingdome 1. That the Church may speedily be delivered that all the godly may rest from their labours 2. That there may be a swift end of wickednesse and impieties and the enemies may be cast into everlasting pains 3. That the glory of God may soone be manifested in this perfect delivery of the Church and finall abjection of the enemies thereof This delivery therefore of us and of the whole Church we must crave of the Lord with daily prayers if so we will our selves at the length be delivered with the Church But they which desire not the Lords coming to them he also shall not come Seeing then we must desire that his kingdome may come and therefore must withall desire our full delivery hereby it is evident how impious a thing it is to be afraid of the judgement of God and the last day of doome because such as do this shew themselves not to be godly neither to desire the full deliverance and glorifying Object But terrible will the day of judgement be Therefore we are not to desire it Answ It will be terrible but to the wicked only For unto the godly it is said Lift up your heads Luke 21.28 Therefore God will have them to rejoyce and to wish for the approaching of that day For what thou rejoycest in that also thou wishest Come Lord Jesus Revel 22.17 ON THE 49. SABBATH Quest 124. What is the third petition Answ Thy will be done in earth as it is in heaven that is Grant that we and all men renouncing and forsaking our owne will a Mit. 16.24 Tit. 2.11 12. may readily and without any grudging obey thy will which onely is holy b Luke 22.24 Ephes 5.10 Rom. 12.2 and that so every of us may faithfully and cheerfully performe that duty and charge which thou hast committed unto us c 1 Cor. 7.24 even as the blessed Angels do in heaven d Psal 103 20 21. The Explication HEre we are to consider 1. What the will of God is 2. What we here desire and how this petition differeth from the second 3. Why this petition is necessary 4. Why that clause is inserted As it is in Heaven 1. What Gods will is THe Will of God signifieth in Scripture Psal 103.21 1 Thes 4.3 1. The Commandment of God Ye his servants that do his will This is the will of God even your sanctification 2. It signifieth the events or rather Gods decree concerning future events in which that his decree is daily revealed Mat. 25.30 Esay 46.10 Rom. 9.19 Not as I will but as thou wilt My counsell shall stand and I will do whatsoever I will Who hath resisted his will 2. What we here desire and how this petition differeth from the second THy will be done that is Cause and grant that we men may do not our will but thy will which only is just and holy and that we may obey thee We desire then A deniall of our selves which consisteth of two parts The deniall of our selves which is two-fold 1. That we may be ready to renounce all our own affections which are dis-agreeing from the law of God A right and ready execution of our duty Our duty is twofold 2. That we may be ready also to undergo our crosse and to ascribe and submit our selves willingly unto God in all things We therefore desire that God will give us his grace whereby we may be able to deny our own corrupt will and forgo all things which are repugnant to the will of God We desire a right and ready execution of our duty that every man in his vocation may cheerfully serve God and execute his will as well in common as generall duties and in his proper and speciall duty Common Our common duty is that which is required not of us only but of all Christians also and compriseth vertues necessary for all the
godly as faith conversion godlinesse charity temperance and such like Proper Our proper duty is that which concerneth every mans proper calling We ask the fulfilling of both duties in this petition namely that every one may abide in their proper and common calling committed unto them and do their duty Unto God be committed the care concerning the events but let us care to doe those labours which properly belong unto us Events agreeable to Gods wil. We desire events such as are not contrary to Gods will that is that such things may come to passe which please God A prospering of our Actions We desire a blessing and prospering of our actions and counsels For God will have us also to desire of him that he for his infinite goodnesse will vouchsafe to prosper well our actions counsels studies labours and endeavours that he will for his exceeding goodnesse so direct our labours that no other events may follow them but such as himselfe knoweth may most serve for his glory and our salvation We in the meane season must doe our duty diligently and leave the events to God The summe of all is we pray that God would bury in us evill lusts and desires and that himself alone will work perfectly in us by his spirit that so we being furnished and upheld with his divine grace may fulfill our duty and be answerable to our calling Object The former petition doth desire also that we may rightly performe our duty Therefore this petition is superfluous Answ We do not crave here altogether the same thing which in the former we pray for For in the former we desire that God will begin his kingdom in us by ruling us by his spirit who regenerateth our will that so henceforward we rightly performing our duty may yeeld all obedience to our King But in this petition we desire that in performing rightly and faithfully our duty we may execute the will of God Or There we crave that the Church may be and be preserved and glorified Here we pray that every man in the Church may performe his duty aright as becometh him The coherence of these three first petitions We are to observe here by the way what is the coherence and difference between these three former petitions They are so linked together that one consisteth not without the other but like as the third petition serves for the second so doth the second for the first For the name of the Lord is not hallowed or sanctified except those meanes be put whereby it is advanced And those meanes are the duties of every particular mans calling and vocation Now these petitions differ on this wise In the first we desire sanctification or the true knowledge and magnifying of God The difference betweene them and all his works and counsels In the second the gathering preservation and government of the Church that God would rule us by his spirit and word defend and protect us and deliver us from all evils both of crime and paine In the third that every one particularly in their vocation may obey God that is that every man be with diligence occupied in his proper duty and function and direct all things to the glory of God and take well in worth whatsoever God sendeth on him 3. Why this petition is necessary THis petition is necessary 1. That the Kingdome of god may come whereof we spake in the second petition For except God himself bring to passe that every one in his calling and duty do diligently his will this kingdom cannot be settled flourish and be preserved 2. That we may be in his kingdome For except we do the will of God we cannot be Citizens of his kingdome And we are not able of our selves by reason of the corruption of our nature to do his will if God minister not strength unto us and he giveth us not ability except we desire it Therefore we must desire of him that we may do it Object That which is alwaies done and shall certainly come to passe though we desire it not the same is not to be desired The will of God is done alwaies and shall certainly be done though we desire it not Therefore it is not to be desired that it be done Answ There is a fallacy in the Major proposition putting that for a cause which is no cause because we doe not therefore desire that Gods will be done as if it should not be done if we should not desire it but we desire it for other causes namely that all events may be good and prosperous unto us For events shall not be good unto us neither tending to our safety except we submit them to the will of God so that we desire that only to be done which he hath decreed and will have done The Minor also of this reason we deny For it is false 1. As concerning the calling and vocation of every man because they that desire not that they be able in their vocation to do their duty rightly faithfully and happily the same shall never do it 2. It is false also as concerning Gods decree because God hath decreed many events but yet so as that he hath also decreed the meanes of comming thereunto Repl. The decree of God is unchangeable Therefore what God hath decreed shall be done even without our prayers Answ The decrees of God not only as touching the events or ends but also as touching the meanes is unchangeable He hath decreed to give the end but by the meane which is of this condition that we desire it and pray for it 4. Why that clause is inserted As it is in heaven Two causes hereof CHrist addeth here this clause As it is in heaven for two causes 1. To describe and draw us a patterne and example of perfection whereunto we must strive 2. That by this desire of perfection we may be assured that God will give us here the beginning Luke 8.18 Of whom Gods will is done in heaven Psal 40 10. John 6.38 and the perfection in the life to come To him that hath it shall be given The reason of both is because in heaven the will of God is most perfectly done Of whom say you 1. Of the Son himself who doth all the will of his Father Loe I come O God to fulfill thy will Not to do mine owne will but his will which hath sent me 2. Of the holy Angels and blessed men Of the Angels the will of God is so done in heaven as that every Angel standeth in the presence of God being ready to do whatsoever God commandeth They do both his generall and his speciall will most readily no one of them slacketh in his function none seiseth upon that which belongeth to another none is ashamed to serve us though we annoy them with the noysome savour of our sins Heb. 1.14 and offend God For they are ministring spirits So then we desire that we may also obey God that
we may execute his will as the holy Angels fulfill it in heaven Object Vnpossible things are not to be desired for he that desireth things unpossible desireth in vaine But to desire that Gods will be done in earth as it is in heaven or that we may do our duty like as doe the Angels in heaven is to desire a thing unpossible yea it is to desire that which is contrary to Gods decree Therefore that is not to be desired seeing God will have this to be our state in the life to come not in this life Ans 1. The Major is to be distinguished Unpossible things are not to be desired except God will at length grant them to those that desire them but God will give the performance of this will to those that desire it and that in this life as concerning the beginning thereof and in the life to come as concerning the consummation and full accomplishment Wherefore this consummation is to be desired and the impossibility is patiently to be suffered in this life And the consummation is therefore to be desired in this life that we may at length obtaine it because he that doth not now desire it shall doubtlesse at no time obtaine it It is one thing Not to be able to attaine unto this consummation and another thing Not to desire it 2. We deny the Minor wherein is a fallacy putting that for a cause which is no cause For neither do we desire that in this life the consummation or perfection of our obedience towards God may be accomplished but that here may be wrought the beginning and continuance and increase thereof and after this life our obedience being here augmented with continuall increases may be at length perfected and consummated that so we then may no lesse do the will of God then it is alwaies done of the Angels in heaven When therefore we pray That Gods will be done in earth as it is in heaven this particle as doth not betoken the degree but the kind of doing it which is the beginning of performing Gods will And to crave and obtaine this at Gods hands is not against Gods decree And as touching our consummation it is our part to pray every moment that we may be altogether freed from sin For God will that we wish it though he will not performe it unto us in this life For it belongeth nothing at all unto us to search what things God hath decreed seeing we have this prescribed us for a rule that we pray for things on condition of Gods will We must therefore submit our selves unto Gods will and desire what God willeth us to desire whether God hath decreed it or no. God will have our Parents to die and yet will he not have us to wish their death God will have his Church to be under the crosse and yet he will not have us to desire her crosse but to pray for her delivery and patiently to beare it if it afflict her In like manner God will not in this life give us perfect deliverance from sin and yet will he have us to wish it and every moment to desire that we may be wholly delivered from sin Wherefore some things are to be desired which God will not do and some things which he will do are not to be desired but patiently to be suffered And yet hereof it followeth not that we aske contrary to the will of God because in our prayers we alwaies submit our selves to Gods will ON THE 50. SABBATH Quest 125. What is the fourth Petition Ans Give us this day our daily bread that is give unto us all things which are needfull for this life a Psal 145.15 16. 104.27 28 Mat. 6.26 that by them we may acknowledge and confesse thee to be the only fountaine from whence all good things flow b James 1.17 Acts 17.28 14.17 and all our care and industry and even thine own gifs to be unfortunate and noysome unto us except thou blesse them c 1 Cor. 15.58 Deut. 8.3 Psal 37.16 127.1 2. Wherefore grant that turning our trust away from all creatures we place and repose it in thee alone d Ps 55.23 62.11 146.3 Jer. 17.5 7. The Explication THis petition concerning our daily bread should it seemeth have been placed after the petition following touching remission of sinnes For the greater and more excellent benefits are first to be prayed for and the lesse and lesse worth at last to be sought for But Christ respecting our infirmity allotted to this petition of our daily bread the fourth and as it were middle place The reason of the order and place of this petition that so we might both begin and shut up our prayer with petition of spirituall blessings as the most principall and that the obtaining of corporall benefits might more and more confirme in us a confidence of obtaining spirituall graces In this petition we desire corporall blessings concerning which we are to observe these questions 1. Why corporall blessings are to be desired 2. How they are to be desired 3. Why Christ compriseth corporall blessings under the name of bread 4. Why he calleth it Our bread 5. Why he calleth it Daily bread 6. Why he addeth This day 7. Whether it be lawfull to desire riches 8. Whether it be lawfull to treasure up any thing for the time to come 1. Why we are to desire corporall blessings WE must desire corporall blessings at Gods hands as well as spirituall Gods Commandement 1. Generall In respect of Gods commandement which may suffice us albeit there were no other cause And we have a Commandment hereof from God both generall and speciall For Christ saith in generall Aske and ye shall receive Mat. 7.7 2. Speciall And a speciall Commandment he setteth down before this forme of prayer which himself prescribeth unto us After this manner therefore pray ye Mat. 6.9 by which Commandment Christ also willeth us to desire bread or corporall blessings of God Now whereas Christ saith Mat. 6.32 33. Seeke first the kingdome of God and the righteousnesse thereof and all things shall be ministred unto you And againe Take no thought what ye shall eate he doth not therein forbid us to desire our daily bread even corporall blessings but he forbiddeth this distrustfulnesse Gods promise In respect of Gods promise because God hath promised that he will give us things necessary for our life and he promised these to no other end then that we should desire them of him and he promised them that we should thereby have a spirituall not a fleshly security of obtaining them Mat. 6.32 Your Father knoweth what ye have need of Gods glory In respect of Gods glory that namely there may be a knowledge and profession of Gods providence especially towards his Church God will have us to ascribe this praise unto him because he is the fountaine of all blessings and benefits and
his body into heaven not carrying away his majesty from the g world because though he be absent in his body presenting himselfe to the Father for us and sitting at his right hand he yet dwels in the Saints by his Spirit and suffers them not to be Orphans as religious Antiquity h speakes Testimonies of Scripture and of the Ancient Fathers a Heb. 9.12 Christ by his owne bloud hath entred once into the holy place having obtained eternall redemption b Acts 1.3 After Christ had suffered he shewed himselfe alive to his Disciples with many certaine signes being seene of them for 40. dayes c Acts 1.11 Then the Apostles returned to Jerusalem from the mount called Olivet which is neere to Jerusalem being distant a Sabbath dayes journey d Acts 1.9 And when he had spoken these things while they beheld he was taken up and a cloud received him out of their sight e Austine Tract in John 50. According to the flesh which the Word assumed according to that which was borne of the Virgin according to that which was apprehended by the Jews which was fastened to the tree which was taken downe from the Crosse which was wrapped in linnen which was laid in the Sepulchre which was manifested in the Resurrection you shall not have him alwaies with you Why because he conversed according to his bodily presence 40. dayes with the disciples and they accompanying him by seeing not by following he ascended into heaven and is not here Chrysost Serm. de Ascens Domini Tom. 2. p. 328. Because the space from earth to heaven is great and the sight of their eyes could not throughly perceive the body that was carried unto such an altitude but as our eye-sight failes us when we looke upon a bird mounting high so the higher that body was elevated the more was the sight of the beholders eyes weakened nature not being able to reach higher with the eye therefore the Angels stood shewing the celestiall journey lest any should suppose but that he was carried up into heaven after the manner of Elias who was elevated thither from you Ibid. See what space is betweene heaven and earth or betweene earth and hell or how far this heaven is distant from the higher heaven or how great the space is from the higher heaven to the Angels or from the higher powers to the seat of our Lord above all these is our Nature elevated that man who was here so low that he could descend no lower should be elevated unto such an high seat that he can ascend no higher therefore Paul saith He that ascended is he also that descended Ibid. He descended into the lower parts of the earth and ascended above all heavens f John 16.28 Againe I leave the world and go to the Father g August Tract in Joh. 102. He left the world by a corporall departure he went to the Father by a corporall ascension nor did he forsake the world by his presentiall government Idem Tract in Joh. 50. The Priests commanded that if any man knew where he were he should shew it that they might apprehend him We saith he will now shew to the Jews where Christ is I wish that all who are of their seed would heare and understand who gave command that it should be shewed them where Christ is Let them come to the Church and heare where Christ is and let them apprehend him They shall heare it of us they shall heare it of the Gospel He was slaine by their parents he was buried and rose againe he was knowne of his Disciples in their presence he ascended into heaven there he sits at the right hand of the Father who was judged shall come to judge let them heare and hold Thou wilt answer Whom shall I hold One that is absent Send up faith and thou hast held him Thy parents held him in the flesh hold thou him in thine heart because Christ being absent is present for if he were not present with us he could not be held by us But because that is true which he sayes I am with you to the end of the world he is both gone and yet is here he hath both returned and not deserted us He hath entred his body into heaven and hath not taken away his majesty from the earth h Cyril in Joh. l. 11. c. 3. For though he be absent in body presenting himselfe to the Father for us and sitting at his right hand yet he dwels in his Saints by his Spirit and suffers them not to be Orphans IV. By this only Orthodox faith we know where Jesus Christ our treasure is to be sought and called upon to wit above in heaven at the right hand a of God for where our treasure is there will our b heart be from whence wee must look for him namely from c heaven where lastly our mansion must be after this life to wit in heaven where our Lord hath prepared a place d for us Testimonies of Scripture a Col. 3.1 Seeke the things above where Christ is sitting at the right hand of God b Mat. 6.21 Where our treasure is there is our heart c Phil. 3.20 Our conversation is in heaven whence we looke for the Saviour c. d John 14.3 I go to prepare a place for you I will come againe and receive you unto my selfe that where I am there you may be also John 17.24 Father I will that where I am they may be with me that they may see my glory e 1 Thes 4.17 We shall be caught in the clouds to meet the Lord in the aire and so we shall be alwaies with the Lord. V. We reject those odious fictions of the Ubiquitaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onera molesta as strangers from the Christian faith concerning heaven and Christs ascension the most of which fopperies to be seene in their books are scarce worthy of Lucian Surely pious posterity will have cause enough to groane and to wonder at the power of errour 1. They say That the heaven which is above this world which Brentius saith he laughs at is an old wifes dreame or a Thalmudicall or Mahumeticall phansie 2. That the heaven into which Christ ascended is not a place nor above but is God himselfe because forsooth the heaven was incarnate and died for us that it is every-where in which also hell it selfe is and in which not only the Saints but Sathan also and his Angels are found 3. That Christ ascended often into heaven invisibly in the womb of his Mother where the Word was made flesh on the Crosse where giving up the ghost he laid aside the forme of a servant in his resurrection from the dead Lastly visibly upon mount Olivet 4. That this last Ascension was not a true Ascension into heaven but a wonderfull lifting up of Christs body even to the clouds a sight dispensed with or a visible vanishing 5. That Christ in passing to his Father that is in his ascension to heaven did not a haires
exalted him and hath given him a name above all names that at the name of Jesus every knee should bow of things in heaven on earth and under the earth and that every tongue should confesse that Jesus Christ is Lord to the glory of God the Father VI. The glory of Christ the Mediatour doth first consist in that high perfection and dignity of the person of the Mediatour even according to that nature which was assumed being adorned with unspeakeable excellencies of endowents with happinesse and majesty and with that sublime exaltation above all principality power and dominion all things being put under his feet that he might be the Head of the a Church by which the Father governes all things in heaven and b earth the natures remaining whole and unconfused as also the properties of nature in this glory Which as Austine saith gave to the flesh to be immortall but tooke not away the c nature Testimonies of Scripture and of some Ancient Doctors a Ephes 1.20 21. God placed Christ at his right hand in heaven far above all power c. b John 5.22 For the Father judgeth no man but hath committed all judgement to the Sonne Acts 17.31 God will judge the world in righteousnesse by that man whom he hath appointed c August Epist 57. ad Dardanum Doubt not then but the man Christ Jesus is now there from whence he will returne call to minde and hold faithfully the Christian Confession because he is risen from the dead hath ascended into heaven sitteth at the right hand of the Father nor from any other place but from thence will he come to judge the quick and dead and so he will come as the Angell witnesseth after the same manner that he was seene to go into heaven that is in the same forme and substance to whom he gave immortality but tooke not his nature away VII Secondly it consists in the glorious administration of his Propheticall Sacerdotall and Regall offices by which as Mediatour he declares himselfe even in his assumed humane nature that he is appointed Lord and Judge of all a things and that he rules most powerfully in heaven and b earth gathering to himselfe out of the race of mankinde a perpetuall c Church by the holy Ghost and the Word making intercession for d her and defending her by his divine power on e earth untill having freed her from all molestations and from her enemies he glorifie her in f heaven Testimonies of Scripture a Acts 2.36 Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ Acts 5.31 God having exalted him at his right hand hath made him Prince and Saviour that he might give to Israel repentance and remission of sinnes See Act. 17.31 John 5.22 b Psal 110.2 Beare thou rule in the midst of thine enemies 1 Cor. 15.25 He must reigne till he hath put all his enemies under his feet c Ephes 4.11 He gave some to be Apostles some Prophets some Evangelists some Pastors and Doctors Rom. 1.17 The Gospell is the power of God to salvation to every one that beleeves Marke 16.21 The Lord did cooperate and confirmed the word with signes following d Rom. 8.34 Christ is at the right hand of God and maketh intercession for us Heb. 9.24 Christ hath now entred into heaven that he might appeare before God for us 1 John 2.1 We have an Advocate with the Father Jesus Christ the righteous e Mat. 16.18 The gates of hell shall not prevaile against her John 10.28 I give unto them eternall life and they shall never perish neither shall any man pluck them out of mine hand f John 17.24 Father I will that they whom thou hast given to me may be where I am that they may behold my glory VIII Lastly in the perfection of that honour and worship due a to the Mediatour gloriously reigning even in our humane nature to wit that he is acknowledged by Angels men and all creatures and by them is adored and celebrated as their head and Lord as it is written And let all the Angels of God worship him Also Psal 1.6 Psal 97.7 Phil. 2.10 At the Name of Jesus every knee shall bow of things in heaven on earth and under the earth Testimonies of Scripture a Acts 9.14 In this place he hath power from the High-Priest to binde all that call on thy Name 1 Cor. 1.2 To all that call upon the Name of our Lord Jesus Christ in any place c. Rev. 5.9 Thou art worthy to receive the booke and to open the seales thereof because thou hast beene slaine and hast redeemed us by thy bloud out of every Tribe Langue People and Nation See also Rev. 4.11 and 8.13 and 19.5 6 7. IX Therefore these and such like doctrines of the Ubiquitaries are false and prodigious 1. That Christs humanity presently in his conception when the Word was made flesh did sit at the right hand of God 2. That to sit at Gods right hand is nothing else but to be united personally to the Son of God who is the Fathers right hand 3. That it is all one with his ascending to heaven 4. That it is to be made man and to become God 5. That it is all one with Christs humanity filling heaven and earth and being every-where ARTICLE V. Of Predestination I. TO deny in God an eternall predestination of mankinde is to deny God himselfe and to give the lye to the holy Scripture for as Luther (a) De servo arb cap. 143. saith truly God being spoiled of his power and wisdome in electing what will he be else but the Idoll of Fortune by whose power all things are done rashly or at randome And at length it will come to this that men are damned and saved with the knowledge of God as who hath not discriminated by a certaine election those that shall be saved and damned but a generall lenity tolerating and hardning being proffered to all then a correcting and punishing mercy he hath left it to mens choice whether they will be saved or damned he himselfe perhaps being gone to feast with the Ethiopians as Homer saith Austine in his booke De bono persever c. 18. averreth That no man can dispute except he will fall into error against this predestination which saith he we defend according to the holy Scripture and cap. 21. Therefore it savours too much of contention saith he to contradict predestination or to doubt of it II. Therefore of predestination we must speake and be silent with the Scripture for what God will have concealed must not be enquired after and what he hath revealed must not be neglected lest in those we be found unlawfully curious in these damnably ungratefull as (b) l. 1. ad Monimum p. 8. Ambrose excellently III. Neither that we may give this caution with Fulgentius is there any coactive necessity of mans will to be expressed by the name of
which we are bound to God or by which God doth binde man to himself 102. By Cicero likewise Religion is that by which we are carefull by reverend Ceremonies to adore that supreme Nature which we call God 103. Religion differs from superstition saith Lactantius because Religion is a true worship superstition is a false one 104. Religion then given to creatures or to any thing besides God is false which the Scripture calls Superstition and Idolatry 105. For Idolatry is a fictitious or superstitious worship of God 106. Of which there are two principall kindes one is when a fictitious deitie is worshipped that is when instead of the true God or besides him religious worship due to God alone is exhibited either outwardly or inwardly to any thing that is existent or but fained 107. This is forbid in the first Commandement Exod. 20.3 Thou shalt have no other Gods but me 108. Such was the Gentiles Idolatry in their Religious worship of feigned gods inwardly by trusting in them outwardly by Ceremonies and erecting of Statues to them 109. Such Idolatry is covetousnesse with the Apostle when with inward confidence we worship money instead of God 110. The other Idolatry is errour in the kinde of worship when a worship is devised to be exhibited to God which either he hath not commanded or hath prohibited that is when we devise Statues and Ceremonies for him 111. This is forbid in the second Commandement Thou shalt make to thy selfe no graven Image c. Exod. 20.4 5. Deut. 12.30 31. 112. Which is expounded in Deuteronomy Do not seeke after the gods of the Gentiles saying As these Gentiles have worshipped their gods so will I. Thou shalt not do so to the Lord thy God for every thing that is abhomination to the Lord they did unto their gods which I hate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113. For what is properly will-worship in respect of the manner becomes Idolatry in respect of the object 114. For to worship God with a strange worship is to give him another will then he hath therefore it is to feigne another God or to worship an Idoll instead of God 115. Such Idolatry it is when God is painted and is fained to be worshipped in that picture 116. Such also is the worshipping of God by Statues and Images of creatures celestiall or terrestriall put up for the honour of God or of his Saints whether that worship be devised to be terminated or bounded within the Statues or Saints or to be emanent and transient to God 117. Against both these God speaketh Deuteronomy 4.15 16. thus Take heed to your selves for you saw no similitude in the day that the Lord spake to you in Mount Horeb lest you defile your soules and make to your selves any graven Image the similitude of any figure the Image of male or female c. 118. In the New Testament especially when God will be worshipped in spirit and truth wee are strictly commanded to flie from Idolatry and every kinde of superstition Beware of Idols Flee from Idolatry and every kinde of superstition 1 John 5.21 1 Cor. 10.7 Colos 2.8 Let no man seduce you with will-worship 119. All Idolaters are directly excluded from the kingdome of God Be not deceived neither whoremongers nor Idolaters shall inherit the kingdome of God Without are whoremongers Idolaters and witches 120. But Popery for now a thousand yeares is altogether made up of filthy superstitions and by impure Idolatry is every day more and more profaned 121. Who is able to reckon up the infinite vaine and impious superstitions to which daily men give themselves in Popery with great devotion to pacifie Gods anger to merit pardon for sins to redeeme sinnes and the paines of hell and purgatory devised to in rich the Priests Such are Prayers and watchings for the dead their yeerely septimes and trentals the treasure and suffrages of the Church for Purgatory pilgrimages to the Images of Saints to holy places to the bones and reliques of Saints their fraternities religious dedications of Churches and Altars their exorcismes consecrations of Images and graves the baptising of Bells using of God-fathers to that purpose the choise of meats their quarterly and Lent fasts their religious and consecrated cloathes canonicall houres devoute processions perambulations bacchanals consecrations of Priests anointing of the sâ—ck exorcising of Chrismes and Fonts clipping and shaving their hooded coats surplesses and quirerobes candlesticks consecrated waxe tapers lampes glasse viols torches tippets banners censers drums wafer coffers little bels holy waters with their exorcisings hallowed salt hallowed wafers exorcised herbs to chase away devils ringing of bels against thunder little Images of Saints wrapped up in clouts the Letanies of Saints confessions satisfactions rosaries consecrated palme branches Asses crowned with palmes kisses and adorations of the Crosse the Crosse laid up in the grave their Mattins at the Sepulchre their solemne tumults their wooden busling noise in the night the ridiculous ascending of an Idol instead of Christ upon the cieling of the Church their flinging downe of fire and water their carrying about of the consecrated host the innumerable Saints holy-dayes to be kept under paine of mortall sin indulgences washings of feet and of Altars the waxen Images of the Crosse their Agni Dei and innumerable such like toyes full of superstition Magick and Idolatry 122. Which the ambitious Bishops chiefly the Popes to please the people have borrowed from Gentilisme and that they might seeme to have the more divinity have transferred them from Judaisme to the Christian Religion all which our Saviour Mat. 15.9 Esay 29.13 14. in one word hath overthrowne saying In vaine do they worship me teaching for doctrines mens traditions 123. So much the more horrible is the Romish Idolatry in that it placeth in Temples Images and fictitious Statues to the most holy Trinity the most incomprehensible and invisible God which Images they worship with wax candles Incense geniculations groanings and vowes as religiously as they do God himselfe 124. That they hang up and againe crucifie Christ our Saviour now gloriously reigning in heaven and set up his Image of wood or stone in all their Churches and corners of their streets and high wayes to be worshipped devoutly by the faithfull under paine of death to the great scandall and mockery of Infidels 125. That they worship as devoutly the wood of the Crosse as Christ himselfe 126. That they account as sacred and venerable the signe of the Crosse in the forehead or in the aire or upon any thing as it is expressed by the finger against the power of the Devill and good for hallowing of themselves 127. That under the species of the Host they really offer sacrifice destroy that is kill and crucifie Christ being alive and glorious every day in the Host more wickedly then the souldiers did when they crucified him in his humility 128. That it exhibits the Host of bread being elevated in the Masse to be
adored for a God the beholders before they eate knocking their breasts they worship on their face and say Thou art God my Redeemer 129. That it hath private Masses in every corner of their Churches for the quick and the dead 130. That is makes Masses concerning the Crowne of thornes the three nailes and Christs foreskin for Sailers for Travellers on foote or horse-back for great bellied women for women in travell for barren women for such as are sick of a quartan or continuall fever 131. That besides their innumerable fictitious reliques as they call them Christs consecrated slippers as an antidote against sin are shewed to religious people to be gazed upon which Pope Stephen did at Ravenna 132. That it religiously worships adores invocates dead men which it hath made Saints crying out to them Saint Peter S. Hyachinth Have mercy on me save me open heaven gates to me give me health of body c. after the Pagan manner who honoured instead of gods those men whom they thought were received into heaven saith Lactantius 133. That to the same dead men it consecrates Temples Altars Holy-dayes Masses and Sacrifices and placeth the same as tutelar gods over Cities and Provinces 134. That it worships honours adores for the soules health the images and statues of the same men in their temples narrow lanes and streets 135. That they have erected to the Virgin Mary more sumptuous statues then to God or Christ being trimmed with gold and silk and consecrate to the same waxe candles temples holy-daies priests and masses 136. That it devoutly night and day invocates the Virgin Mary stiling her The gate of Paradise the mother of mercies the life and sweetnesse the treasurer of grace the sanctuary of sinners the atoner of wickednesse and mediatresse of men and so it leaves nothing but bare words for Christ 137. That it salutes every day Mary the Queen of Heaven in that habit or worship which among the Pagans was proper to Isis which Apuleius the Platonist that he might be transformed again from his Asinine shape to a humane humbly called upon Queen of Heaven or thou beautifull Ceres c. 138. Demanding that Mary should command her son by the right of her motherhood it roares out these words O happy mother which expiates our sins by right of thy motherhood command our Redeemer 139. That in Poperie neither God nor Christ but Mary only is the Alpha and Omega the haven and wind of salvation to all men in that hymne Thou onely hope of the miserable the true mother of orphans the ease of the oppressed the physick of the sicke and all things to all men 140. That in Poperie Mary is truly their God seeing that upon her they have conferred the whole honour due to Almighty God alone by a most horrible sacriledge in Maries Psalterie praying to her as to God and adulterating the holy Scriptures Lady in thee have I trusted let me never be confounded I trust in the Lady Mother save mee The heavens declare thy glory O Virgin mother Be mercifull to mee O Lady Incline thine eare to me O Lady and heare mee Save mee O Lady for thy names sake In thine hand O Lady there is life and salvation Wash away all our sins and heale all our infirmities O Lady Into thine hands O Lady I commend my spirit In thy name O Lady every knee bowes it selfe both of things in heaven on earth and under the earth c. 141. That lastly Poperie hath drowned the Christian world in the deep mud of these superstitions and hath made drunk with the cup of these fornications the Kings and inhabitants of the earth great and small rich and poore free and bond as much as in it lyeth hath drawn them with it selfe from Christ to the hazarding of their eternall salvation 142. This is that holy Citie trod upon by the Gentiles that is the Church wasted by the Gentilizing Romans as Jerusalem was trod upon by the Roman Gentiles and that for forty two moneths thirty foure of which if wee may ghesse are almost gone God grant that the other eight moneths of their treading may be shortned for the Elects sake in the third vision of the Revelation 143. This is that spirituall Sodome the filthy shop of whoredomes and of spirituall and corporall Sodomites for these love to goe together of whom long since Petrarch spoke Whoredomes rapes incests adulteries are now the sports of Pontificiall wantonnesse in the same vision of the Revelation 144. These are the blasphemies to which the Beast out of the sea opened his mouth against God and his Name whose whole glory he hath translated to his Idols yet as it will follow upon himselfe 145. And against his Tabernacle the Church which hee hath defiled with the poyson of pestilent doctrine hath seduced with lying signes and hath by horrible idolatry thrust into destruction 146. And against those that dwell in heaven upon whom against their wills they have for their own gain thrust divine honours untill they compelled them to succeed into the place of the Gentile Idols and have wearied them with divers and sordid offices giving to one the charge of Hogs to another of Horses to the third of Asses making such a Saint the tutelar god of such a towne another the furtherer of such a trade another the curer of such a disease or driver away of such a calamitie c. in the fourth vision of the Revelation 147. This image of the Beast is that imaginary Kingdome of Popery filling temples chappels streets cathedrals with images pictures altars lamps holy-water pots which kingdome or image who adores not is murthered in the same vision of the Revelation 148. This is that great Babylon the mother of fornications and abominations of the earth with whom the Kings of the earth have committed fornication and with the wine of whose fornication the inhabitants of the earth are drunk in the same vision of the Revelation 149. We have the horrible Idolatry of Popery into which Gods worship is converted long since fore-told by the Angel to John and now after the revolution of an age detected by the renewing light of the Gospel 150. Which other cause was most urgent for our fathers to forsake and avoid Popery and so we conclude 151. That an Idolatrous Church is to be forsaken and avoided because 't is written Flee from Idolatry 152. Popery is such an Idolatrous Church as is said 153. Therefore Popery is to be avoided and forsaken III. The Antichristian tyranny of Popery 154. The damnable apostasie and horrible idolatrie of Poperie is too great a cause why we should flie from it 155. How much more detestable is it by the accession of Antichristian tyrannie 156. Yet this is more properly the fault of the head when these others have invaded the whole bodie 157. The two former mischiefes have begot this third or necessarily gone before them 158. For if the Christian world had not been seduced by
dead after they are consumed by wormes by the power of God which notwithstanding they beleeve But what we beleeve and determine concerning God must not be measured by the shallow capacitie of humane reason from which the nature of God is most distant but rather according to his divine will revealed in his word Now these testifie that the true and eternall God is but one in number and essence 1 Cor. 8.4 Deut. 6.4 Heare O Israel the Lord our God is one Lord to wit in essence For the name Jehovah in Hebrew is from being and properly signifieth essence or being Hee is also three in persons Father Son and holy Ghost Hebr. 12.2 For Christ who is the author and finisher of our faith being willing that in the New Testament all the Gentiles should by a new sacrament be consecrated into one faith and worship of one true God commanded all to be baptised in the Name of the Father Son and holy Ghost as it were in the name and faith of one true God consisting of these three hypostases or persons For the Father is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine person Heb. 1.3 Now such as is the Father such is the Son and such is the holy Ghost Article 4. Neither are we baptised but in the Name of the divine hypostasis or person the Son then is a divine hypostasis also and so is the holy Ghost And these three divine hypostases are one and the eternall God S. John did more cleerly expresse this mysterie of the Trinitie in unitie saying There are three that beare record in heaven the Father the Word and the holy Ghost 1 John 5.7 and these three are one He calls the Son the Word usually Now by these three witnesses in Heaven he understands either three Gods or three divine persons But not three Gods for God is one therefore the three divine persons are understood And he sayes that these three are one either in essence or in personalitie but not in personalitie for so they could not be three therefore in essence And for this cause he teacheth that these three are one God in their will and consent of witnessing It may be easily proved that this mysterie of the faith was not altogether unknowne to the Fathers of the Old Testament but not so cleerly manifest to all of them as now And it is no wonder seeing the full revelation both of this and of other mysteries were reserved for the ministry of the Son of God manifested in the flesh John 1.18 as the finisher of our faith by Johns testimony No man hath seen God at any time the onely begotten Son which is in the bosome of the Father he hath declared him What the enemies of the blessed Trinitie out of humane reason or out of Scripture maliciously depraved use to dispute against this doctrine shall be explained in the progresse of our disputation 4. Neither confounding As the Noetian Sabellian Patrispassian Hereticks did who as they held but one God so they would acknowledge but one person sometime of the Father sometime of the Son sometime of the holy Ghost using this reason for a principle at this day common to Jewes Mahumetans and Hereticks That of one individuall nature there can be but one hypostasis or person which indeed is true of a finite and created individuall nature but of the divine infinite uncreated nature it is false as divine Oracles doe evince 5. Nor dividing the essence As the Tritheits doe and have done multiplying the essence of God with the divine persons against Scripture ARTICLE III. 6. For there is one person of the Father another of the Son another of the holy Ghost 7. But the divinitie of the Father Son and holy Ghost is one the glory equall the majesty co-eternall The Declaration 6. FOr there is one The distinction of the persons that one is not the other but the Father is one the Son another and the holy Ghost another is evidently taught in Scripture John 5.32 There is another who beareth witnesse of mee and who sent mee even the Father he it is that hath testified of mee John 14.26 But the Comforter which is the holy Ghost whom the Father will send in my Name John 14.16 I will pray the Father and he shall give you another Comforter But how the persons are distinguished it followes in the eighth Article 7. But of the Father and of the Son Here the consubstantialitie and co-equalitie of the divine persons is asserted against Arians and Photinians according to Scripture John 10.30 I and my Father are one to wit in the divine essence and therefore in strength and power but in respect of the humane nature the Father and Son are not one John 5.7 And these three are one to wit in respect of the divinitie and therefore in the unitie of will and testimonie So we are baptised not in the names of three but in the name as of one true God John 5.18 and Joh. 10.33 The Jewes understood that Christ made himselfe equall with God but he did not equall himselfe with God in his humane nature for so they might truly have said that he had blasphemed but in the glory of his divinitie and divine operations John 16.15 All things that the Father hath are mine therefore that one and co-eternall majesty of the divinitie which the Father hath is also the Sons and likewise the holy Ghosts For the Father and Son neither are nor were from eternitie without the holy Ghost therefore of the three there is one divinitie an equall glory and co-eternall majestie ARTICLE IV. 8. Such as the Father is such is the Son and such is the holy Ghost the Father uncreate the Son uncreate and the holy Ghost uncreate the Father immense the Son immense and the holy Ghost immense the Father eternall the Son eternall and the holy Ghost eternall 9. And yet not three eternalls but one eternall as there are not three uncreated nor three incomprehensible but one uncreated and one incomprehensible The Declaration 8. SUch as the Father Here is declared the co-equalitie and consubstantialitie of the divine persons by the identitie of Gods essentiall attributes because as the Father so the Son and holy Ghost is uncreated immense eternall Of the Father no man doubts The Son is also uncreated because hee was in the beginning of the creation and he was God and all things were made by him John 1.1 3. and nothing was made without him which was made He is also immense Hebr. 1.2 because he makes his aboad with the Father and dwells in the hearts of all the faithfull John 14.23 Ephes 3.17 And He is with us alwaies even to the end of the world Likewise eternall Mat. 28.20 because before the foundation of the mountaines were laid before the hills he was borne Prov. 8.25 John 1.1 And he is Alpha and Omega the beginning and ending the first and the last Revel 1.8
hypostaticall union may be called a composition to wit that by it the person of the Son of God before subsisting of one nature now subsisteth of two remaining in the interim perfect and simple in it selfe But not as if the person of the Word incarnate were made up of two natures or of a person and a nature neither of which that person is as man is made up of a reasonable soule and body but neither of these is man After the same manner the flesh may be said to belong to the integrity of the person of the Word incarnate not as a part integrating and completing an incomplete person but as a nature assumed into the hypostasis of the Word in which the same Word inhabiteth whole and entire corporally as it were in his Temple and exhibits himselfe as it were clothed with a garment or vaile to be seen and felt he being in himselfe invisible and unpalpable For so we see the Scripture speaks of that inhabitation of the Word in the flesh assumed John 2.21 Phil. 2.8 Hebr. 10.20 and so doe the Orthodox Fathers among the rest Austin Lib. 1. c. 21. de Trin. The Word saith hee was made flesh that is man yet not converted nor changed into that which was made but clothed with flesh that he might be seen of fleshly men in a fleshly manner Neither doth our Adversary speak otherwise when he saith Thes 18. that the whole Word was clothed and covered with flesh The Word clothed with flesh not accidentally but personally But let us not imagine that the flesh accidentally only and by way of an externall habit is super-added and joyned to the Word as a garment extrinsecally adheres to a man or accidentally and changeably which as Lombard witnesseth was the opinion of some for the flesh is so assumed into the most intimate and inward hypostasis of the Word that the union thereof with the Word is truly hypostaticall that is it hath the same subsistence with the Word These things being observed there will be no danger of fallacies for it will be easie out of the distinction and true explication of the phrase to destroy whatsoever the Adversary can hereafter alledge from thence for the omnipresence of the flesh For the entire and whole person of the Word incarnate is God and immense and omnipresent eternall also and begotten of the Father and illocall c. Although the flesh assumed into that person be not or is not made God nor immense nor omnipresent and much lesse eternall begot of the Father illocall c. For it will not follow saith Austin that whatsoever is in God must be every-where as God X. The person then of our Saviour consisteth not of one nature onely but of two coupled together immutably and without confusion so likewise indivisibly and without separation and so they meet together in one hypostasis according to the Canon of the Councell of Chalcedon The Animadversion The person of our Saviour consisteth of two natures not by the composition of one third of integrall parts or essentiall either as of matter and forme as this Doctor doth tacitely imply but onely by that way which was declared in the first and ninth Thesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for otherwise there would be a quaternity The words of the Canon of the Councell of Chalcedon sound thus The Son of God was manifested in two natures without confusion without conversion without division without separation the difference of the natures being no waies abolished by the union but rather the propriety of each nature meeting in one person or hypostasis is preserved That fiction then of our Adversary which followeth in the 36. Thesis is repugnant to this Canon to wit That the humanity in respect of the union hath most eminently transcended all localitie in the illocall Word and hath obtained an illocall way of subsisting For so the properties of both natures should not be preserved but confused for the flesh should lose its localitie in the illocall Word and consequently its circumscription dimensions quantity and substance Neither can it be in any case both locall and illocall for it is impossible that one and the same nature can be susceptible of contrary properties or affections together Theod. dial 2. Damasc l. 3. c. 3. l. 4. c. 19. as with Theodoret Damascen teacheth every-where XI Hence there is but one Lord Jesus Christ 1 Cor. 8. and in the two natures and nativities which are more then generically different there is but one onely Son in his eternall generation without a mother in his temporall nativity without a Father Hebr. 7. XII Neither did the Father from eternity beget one Son and Mary his mother another by a temporall birth and conception but that onely one Son of God and man The Animadversion As the Father begot not one Son from eternity and Mary another in time but the very same so there is not a different but the person of the Word before and after the Incarnation is the same in essence and number For the second person of the Trinitie was neither changed by the Incarnation nor was it multiplied or perfected therefore the younger Divines were well warned to take heed and rightly to understand the Adversaries phrase Thes 9. when he saith that the flesh belongs to the integrity of the Word incarnate and that the person of the Word incarnate was composed For it is very improper to say That the person of the Word is a part of the person of the Word incarnate because the person is not made a part of the person either of its owne or of anothers For if of its owne then the whole should be a part of it selfe if of anothers there would not be the same Son begot of his Father and borne of his mother and necessarily there will follow a multiplication and quaternity of the persons therefore Austin saith well Christ is one person of a double substance saith he Lib. 3. c. 10. cont Max. because he is God and man and yet neither God nor man can be called a part of this person otherwise God the Son of God before hee took the forme of a servant was not whole and he encreased when man was added to his divinity XIII As Gabriel said What shall be borne of thee shall be called holy and the Son of God Hence Elisabeth being full of the holy Ghost calls her the mother of her Lord. XIV By reason of this identity of the person or hypostasis the Word was said to be made flesh John 1. The branch of David Jehovah Jerem. 23. The Son of man Son of the living God Matth. 16. The second man the Lord from heaven 1 Cor. 15. And the second Adam made a quickning Spirit Ibid. XV. Now there is one Christ not by conversion of the Deity into flesh but by assumption of the humanity into God XVI Wherefore lest the phrase of the Evangelist The Word was made flesh
be repugnant to wit The Word inhabiteth in the flesh and the Word is without the flesh which indeed are not repugnant by reason of the most simple immensity of the Word as is shewed The Argument of our Adversary directly concluding is this Where the Word is united to the flesh there it is not out of the flesh because the union is the inhabitation but the Word is every-where united to the flesh therefore it is no-where without the flesh But the Minor Proposition hath this ignoration of the Elenchus and trusts to a false definition for we will not yeeld him that the union is such an inhabitation as he fancies wherefore we deny the Major for wheresoever the Word is he inhabits all in the flesh and all without the narrownesse of the flesh filling heaven and earth with the immensity of his essence XXIV Especially because according to this opinion we must determine that the whole Word seeing he cannot be divided into parts in his whole personality and in the whole plenitude of the deity is in innumerable places without his humanity which were truly to draw in sunder through many places that most intrinsecall and altogether indistant union The Animadversion You sing over againe the same song To place the whole Word in his whole personality and in the whole fulnesse of the deity in innumerable places without his owne flesh is to distract in sunder the indistant union of the natures but to do this is a wicked thing therefore so must that We againe deny the Major for the union remaines indistant even when the whole Word without the narrownesse of the flesh fills all other things because by his most simple immensity neither all nor halfe of him seeing he is individed departs or is absent from his flesh neither is he pulled away or separated by any distance of place but he subsists so all within it that he is also all-present every-where without it whereas not another but the same and entire Word is within the flesh which is without it And this argument of pulling asunder the natures is very silly for it flowes from a false imagination that the Word existing without the flesh remaines not united to the flesh which is both most false and impossible for if it were any-where absent from its flesh it were not immense and if in any part onely it remained in the flesh it should be divided Therefore to feigne any distance betweene the natures is truly to feigne a Word having dimensions which our Adversary by cleering of himselfe sufficiently sheweth Some orthodox men untie this knot by distinguishing the personality and deity of the Word confessing that to be no-where out of his flesh seeing there is one personality of both but this they make all to exist within and without the flesh in that the essence of the Word is simply infinite But lest our Adversaries should cavill that so we do not make the personality equally infinite with the essence of the Word therefore we will wave this distinction We know that the personality and divinity of the Word differ not subjectively but onely in some respect when as then both are equally immense and most simple by the same reason it must necessarily follow that both subsist wholly in their flesh and wholly without the flesh and with the Father and holy Ghost fill heaven and earth XXV In the meane time out of our doctrine there doth not follow such a shutting up of the Word into the nature assumed as makes the person of the Word lose his infinity or become finite but from bence rather is inferred this perpetuall immanency inhabitation and incarnation we speake of which elevates the finite humanity into the infinite personality of the Son of God and consequently it makes that the Word is never absent from its flesh never distant from it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and never subsisteth without it but that without distance as Damascen saith it is united with it and remaineth with it above all locality of this created world ineffably and still present The Animadversion Here he perceives that out of his immanency or inhabitation necessarily followes the inclusion and finity of the Word therefore he denies the sequell but in vaine for thus he is convinced What is so immanent in the finite flesh that it existeth no-where without it that must necessarily be shut up within the dimensions of the flesh and be finite as the flesh is finite But the Word is thus immanent in the flesh it is therefore shut up within the finite dimensions of the flesh which is absurd The Major is most true our Adversaries Minor is absurd there followes then an absurd conclusion He saith that the perpetuall immanency followes out of his doctrine rather but this is to beg the matter in question to inferre an immanency out of an immanency He saith A prodigious speech that the immanency elevateth the finite humanity into the infinite personality of the Son of God If he understood this Teratologie of the union of the flesh with the infinite hypostasis of the flesh retaining the properties thereof no orthodox man would reject it but the stile of truth is plaine whereas that of a lye is intricate such as this is For he doth not meane this of the union as he saith but of an ubiquitary diffusion of the flesh with the Word which orthodox Divines simply deny for the flesh can no more cast off her finity and dimensions then she can her very nature no not in the union it selfe Now if remaining finite she is elevated into an infinity that is is made infinite then sure it must be both at once finite and infinite quantitative and without quantity flesh and no flesh and what is this but to fancy an Vtopian Chimera Againe he saith by meanes of this immanency the Word is never absent no-where distant from his flesh but indeed this is effected not by the immanency which he feignes but by his most simple immensity for by this it is that the Word is all the same in his flesh and every-where without all He saith that by the meanes of this immanency the Word never subsisteth without the flesh but inseparably is united to it But againe he ascribes a false effect to an untrue cause and admits ignorationem elenchi for the inhabitation of the Word in the flesh which he by an ambiguous terme will rather call an immanency is not his inclusion or confining within the flesh that is within the dimensions of the flesh neither do these two To be without the flesh and To remaine inseparably united to the flesh destroy one another as was shewed but now Yet if both be not true together concerning the Word neither can he be immense nor can he be God Lastly in that he saith the flesh united to the Word or the Word to the flesh remaineth so above all locality of this created world it is either a vaine Teratologie or a false opinion
born of the Virgin Mary 2. Because God is not changeable and therefore the Deity is not changed into flesh 3. Because the Word took flesh and was not changed into flesh What then doth Christs conception of the holy Ghost signifie and import Three things thereby are signified The forming of Christs flesh Luke 1.35 That the masse of his humane nature was created or formed in the wombe of the Virgin miraculously and besides the order of things disposed of God in nature by the immediate working and operation of the holy Ghost without the seed and substance of man The power of the most High shall over-shadow thee Object But wee are also made of God Answ Wee are made of God mediately Christ immediately The sanctifying of Christs flesh That the holy Ghost did the same moment and by the same operation cleanse this masse and from the very point of the conception sanctifie it in the mothers wombe that is sith it became not the Word Foure causes of this sanctifying the Sonne of God to assume unto himselfe a nature polluted with sinne he therefore caused that originall sinne should not issue into it and that for these causes 1. That hee might be a pure sacrifice and a sufficient ransome for our redemption Hee hath made him to be sinne for us which knew no sinne 2 Cor. 5.11 that wee should be made the righteousnesse of God in him 2. That he might also sanctifie us by his sanctitie and holinesse For if Christ had been a sinner he could not have satisfied for us but himselfe should have remained in death Therefore could hee not have been our sanctifier neither by merit nor by his power and efficacy Heâ— 2 11. 7 16. For hee that sanctifieth and they that are sanctified are all of one Such an High Priest it became us to have which is holy harmelesse undefiled separate from sinners 3. It was not agreeable unto the Word the eternall Sonne of God to unite personally unto him humane nature being stained and defiled wherein he dwelleth as in his own Temple For God is a consuming fire 4. That wee might know that whatsoever this Sonne speaketh Deut. 4 2â— it is the will of God and the truth For Whatsoever is borne of flesh which is sinfull and not sanctified is flesh falshood and vanity Object But he was borne of a mother which was a sinner Why then should not Christ have sin Answ The holy Ghost doth best know how to sever sin from mans nature For sin is not the nature of man but came else-whence even from the Divel Mary therefore was a sinner but the Masse of flesh which was taken out of her substance was by the operation of the holy Ghost at the same instant sanctified when it was taken The uniting of his flesh to his God head The third thing which is sanctified in that Christ is said to be conceived by the holy Ghost is the union of the humane nature with the Word For the flesh of Christ was together both created or formed and also sanctified and united to the Son of the holy Ghost immediatly but of the Father and the Son by the Spirit The sense and meaning then of this Article Which was conceived by the holy Ghost is The full meaning of the Article conceived by the holy Ghost 1. That the holy Ghost was the immediate author of the miraculous conception of the flesh of Christ 2. That he separated all uncleannesse and contagion of originall sin from this conceived off-spring 3. That he united in the very moment of the conception the flesh with the Word in a personall union It is added further in the Creed that he was born of the Virgin Mary that is of the Virgins substance Five causes why Christ was born of the Virgin Mary namely that we might know him to â—e and that chiefly for these causes True man That the truth of the humane nature assumed by the Son of God might hereby be signified unto us to wit that he was conceived by the power of the holy Ghost and born true man of the substance of Mary his Mother that is Though the flesh of Christ were miraculously conceived yet it was taken and born of the Virgin Tâ—â—â— seed of David That wee might know Christ our Mediatour to be the true seed of David that is to be true man and our brother who hath humane flesh made not of nothing neither else-whence but issued from the seed of David Isaac and Abraham of whom also the virgin Mary her selfe came yea of the very selfe same masse of Adam whereof both they and wee are The Messias That it may certainly appeare unto us that this Jesus born of the Virgin is that Messias promised unto the Fathers Behold a Virgin shall conceive Esay 7.14 Gen. 3.15 and beare a Sonne The seed of the woman shall break the head of the Serpent For it was fore-told by the Prophets that the Messias the Redeemer of mankinde should be borne of the stock of David and that by a miraculous conception and birth having a Virgin for his Mother Wherefore seeing both that is both the prophesies and the miracles are in this Jesus fulfilled there can be no doubt but that this is the Messias true man and true God the reconciler of God and man Without sin That this Christs birth of a Virgin might be a testimony that he is pure and without sin sanctified in the wombe of the Virgin by the vertue of the holy Ghost A signe of our new birth John 1.13 That wee might know the Analogie which is between Christs nativitie and the regeneration of the faithfull For Christs birth of the Virgin is a signe of our spirituall regeneration which is not of bloud nor of the will of the flesh nor of the will of man but of God Quest 36. What profit takest thou by Christs holy conception and nativitie Ans That he is our Mediatour a He. 7.26 27. and doth cover with his innocency and perfect holinesse my sins in which I was conceived that they may not come in the sight of God b 1 Pet. 1.18 19. 1 Pet. 3.18 1 Cor. 1.30 Rom. 8.3 4. Esay 53.11 Psal 32.1 The Explication Two benefits of Christs conception and nativity TWO benefits wee reape from Christs conception and nativity Confirmation of faith A confirmation of our faith that hee is the true Mediatour Consolation A consolation that we through this Mediatour are justified before God The reason hereof is because he cannot be a Mediatour between God and men who is not himself man who is not righteous who is not united with the Word that is who is not by nature true God and true man and of sufficiency and ability to bestow on us his salvation purchased for us For such an High Priest it became us to have which is holy harmlesse underfiled separate from sinners
and made higher than the heavens What is the meaning then of this Article I beleeve in Jesus Christ Heb. 7.26 which was conceived by the holy Ghost borne of the Virgin Mary The meaning of the Article I beleeve in Jesus Christ conceived by the holy Ghost borne of the Virgin Mary The meaning thereof is 1. I beleeve that this naturall Son of God conceived and born after this manner was made true man after a marvellous order and the same to be one Christ having two natures united by personall union one to another which are his divinity and his humanity and to be sanctified from his mothers womb by the holy Ghost 2. I beleeve farther that he being true God and true man but one Christ was holy from his mothers womb to redeem and sanctifie me which he could not doe unlesse sanctification and union were in him and that I for his Sonnes sake so conceived and borne have the right of the adoption of the sons of God THE COMMON PLACE OF THE TWO NATURES IN CHRIST NExt after the Article of the Conception and Nativity of Christ for the better understanding thereof followeth not unfitly the Common place Of the Incarnation of the Son of God or Of the two natures in Christ and their personall union wherein these questions following are more copiously to be discussed 1. Whether there be two natures in the Mediatour 2. Whether they be one or two persons 3. If they be one person what manner of union that is of them and how made 4. Why this personall union was necessary to be made 1. Whether there be two natures in Christ our Mediatour Two natures in Christ THat there are two natures in Christ this one reason shewes by good demonstrance Essentiall properties which are opposite cannot be in the same nor be affirmed of the same thing in respect of the same nature or cause Vigil Vigil lib. 4. One nature doth not receive in it selfe a thing contrary and diverse But in one and the same Christ are and are affirmed of him properties diverse and contrary divine and humane finite infinite passible impassible and such like Therefore there must needs be divers natures in him humane and divine And that the very divine nature Creatresse of all things is in Christ hath been already proved It remaineth that we shew a true humane nature to be in him and that such as ours is and perfect consisting of a body and a reasonable soule of which Christ true man and of our kind and nature as of essentiall parts is made a third substance to wit this particular humanity which the Word having taken once into the unity of the person doth never lay away againe Which we are to hold against Hereticks both old and new Marcionites and Swenkfieldians whereof some deny Christs flesh to have been formed of the Virgins substance but will have it brought down from heaven into the Virgin or begotten in her of the substance of the holy Ghost Others fancie Christ to have instead of true flesh the likenesse semblance and apparency of a mans body Others acknowledge indeed that he hath a true body but not an humane soule the roome whereof is supplied by the Word united unto the body Against these and the like errors The truth of Christs humane nature is proved the sentence and doctrine of the Church is confirmed By plaine places of Scripture which testifie Christ Maries By Scripture Luke 1.31 Son to have been made like unto us in all things that is in essence in properties in infirmities sin only excepted Loe thou shalt conceive in thy womb and beare a Son Seeing then the Virgin conceived this her Son in her womb bare it untill the usuall time of delivery and was delivered of it as other women use to be of their children it followeth that his flesh was nor brought from heaven or else-where taken which should but passe onely through the womb of the Virgin but was formed in the Virgins womb of her seed and substance He that sanctifieth and they which are sanctified are all of one Hebr. 2.11 14 15 16. wherefore he is not ashamed to call them brethren And a little after For as much as the children were partakers of flesh and bloud he also himselfe likewise took part with them Againe In all things it became him to be like to his brethren Therefore he hath a humane nature of the same kinde wholly with ours Hereof he is called The fruit of Maries womb Luke 1.42 2 7. Gal. 4.4 3.16 Rom. 1.3 9.5 Luke 3. The first begotten Sonne of Mary Made of a woman The seed of Abraham Made of the seed of David Borne of the Jewes concerning the flesh The Sonne of Abraham of David and the Sonne of man And also his pedegree and stock concerning the flesh is deduced unto Adam Therefore he was begotten of the substance of his mother and issued from the same seed of Adam from which we did Christ proveth himselfe to be a true man and not a spirit by this that a spirit hath no flesh and bones as he hath and retaineth even after his resurrection Apollinaris the Heretick said Luke 24.39 The errour of Apollinaris refuted That Christs body indeed was a true body but instead of a soule he had the Word onely But this man is easily refuted because Christ should not then have been like unto his brethren in all things except sinne And Christ himselfe doth plainly confesse Mat. 26.38 Luke 2.52 John 10.18 My soule is very heavie even unto the death He is said to have increased in wisdome and stature and in favour with God and men and to lay downe his soule and take it againe But to increase in wisdome and To be heavie and sad doe neither agree unto a body which is a reasonlesse thing neither unto the Godhead which is not obnoxious to changes and passions Hitherto belongeth also that Father Luke 23.46 into thine hands I commend my spirit And when he had thus said he gave up the ghost This cannot be said of Christs God-head For that being immense and infinite is every where neither doth a removing from one place to another agree unto it it is not laid downe and taken up againe that is it never departed or was severed from the body but remaineth alwayes united unto it Wherefore there must needs be in Christ besides his body and his God-head a true humane soule which did truly suffer and abide in Christ these changes and the like By divine promises and prophecies Gen. 3.15 Esay 7.14 Matth. 1.1 Luke 1.42 Rom. 1.3 It is confirmed by divine promises and prophecies For the Messias in the Old Testament was promised to be such a one as should be the seed of the woman of Abraham Isaac Jacob c. But this Jesus the Son of the Virgin Mary is that promised Messias Therefore he must needs be the true man