be conformed and like to God as it is said He saw all that he had made and loe it was very good Gen. 1.31 Psalme 103.20 And of the good Angels it is said Ye his Angels that excell in strength and do his commandements in obeying the voice of his word Their Angels alwayes behold the face of my Father which is in heaven Mat. 18.10 22.30 Luke 9.25 Esa 6.2 The elect shall be in the resurrection as the Angels of God in heaven They are called holy Likewise Seraphin that is flaming or shining namely with purity and divine wisdome and with the love of God But of the bad Angels it is said Hee abode not in the truth The Angels which kept not their first estate John 8.44 Jude 6. but left their own habitation c. 5. And confirmed therein Now as these former to be spirits infinite created by God of nothing and created good and holy are in the Scripture delivered as common both to good and bad Angels So also the Scripture delivereth those things whereby a huge and exceeding difference appeareth between them For the good Angels by the especial grace of their Creatour were so confirmed and established in that sanctity and blessednesse wherein they were created that albeit they serve their Creatour with an exceeding and most free will yet can they never revolt from him or fall from that state of righteousnes and felicity wherein they stand 1 Tim. 5.2 Wherefore they are called elect Angels they are said alwayes to behold the face of the Father Mat. 18.10 22.30 Of those who are elected to everlasting life it is said that they shall be like Angels And this perseverance in their state they have Job 4.18 not by the peculiar excellency and vertue of their nature as it is said He found no stedfastnesse in his servants and laid folly upon his Angels but of the meer and free bountifulnesse of God towards them by the Son of God keeping and guiding them that they may be joined to him as to their head and remain together with elect men the everlasting Church and Temple of God magnifying and praising God for ever All things consist in him It hath pleased the Father to gather together in one all things Col. 1.17 Ephes 1.10 both which are in heaven and which are in earth in Christ. The good Angels were both created confirmed 1. Everlastingly to know and magnifie God for his goodnesse and bounty towards them and mankind 6. To worship and magnifie God Praise the Lord all ye his hosts Psal 103.21 Isa 6.3 Luke 2 13. 7. To be the ministers of God for the saving of the chosen They cry Holy holy holy the Lord of hosts the whole earth is full of his glory And they laud and praise God for the manifestation of the Messias 2. To be the ministers of God for the accomplishment and maintaining of the safety and salvation of the chosen when as God by them declareth his will delivereth the godly out of dangers defendeth them against the divels and wicked men Or also to punish the wicked who oppugn the Church Ps 34.7 91.11 John 5.4 They serve also for the wicked The Angel of the Lord pitcheth round about them that fear him and delivereth them He shall give his Angels charge over thee to keep thee in all thy wayes Now although the wicked also and reprobate are defended by the Angels and receive other benefits not seldome at the hands of God as when after the waters of Bethesda had been troubled by an Angel whosoever then first stepped in was made whole of his disease yet these benefits stretch no farther then the commodities of this life and as other things which befall unto the wicked in this life whether good or bad are turned to their destruction but serve for the defence and delivery of the chosen for whose sakes God oftentimes like as he punisheth the wicked They are the ministers of the elect by Christ so also he enricheth them with his benefits The ministery then and guard of Angels properly belongeth to the saints and chosen unto whom that being lost by sin is restored by the merit and benefit of Christ for he is the head of the Church which consisteth of Angels and men restoring that good will and conjunction which is between the members of the same body between men and Angels and using at his good pleasure the ministery of Angels to safeguard and defend his Ephes 1.10 Psal 97.7 Heb. 1.4 Matt. 23.49 Heb. 12.22 That he might gather together in one all things which are in heaven and in earth in Christ Let all the Angels of God worship him He shall send his Angels Yee are come unto the mount Sion and to the citie of the living God the celestiall Jerusalem and to the company of innumerable Angels Jacob saw a ladder which reached from earth to heaven on which the Lord stood and the Angels went up and down by it Gen. 28. â—2 which signifieth God and man the Mediatour Ye shall see heaven open John 1.51 and the Angels of God ascending and descending upon the Son of man Why God useth the ministery of Angels being able to â—râ—ng what he will to passe without them Now God doth many things by Angels and sometimes by many together which he could as well do either without them or by any one of them Partly in favour and regard of our infirmity which unlesse it see it self invironed with many succours defences and instruments of his divine power and bountifulnesse falleth presently of doubting of the providence safeguard and presence of God as it is manifest by the example of Elisha's servant 2 King 6 1â— and by those consolations and incouragements which promise unto the Church the aid of Angels Partly to shew his power also over his Angels who useth their labour and ministery at his pleasure Why the Angels are called 1. Powers 2 Thes 1.7 2. Principalities Ephes 1.21 Col. 1.16 3. The host of the Lord and the host of heaven Psalm 103.21 148.2 1 King 22.19 Rev. 19.14 4. Cherubins Hereof the Angels are called the powers of the Lord Jesus when he shall shew himself from heaven that is by whom he exerciseth his power Likewise they are called principalities might powers dominions created by the Son of God subject unto him being exalted at the right hand of God because by them hee sheweth and exerciseth his principality or rule might power and dominion Likewise The host of the Lord and the host of heaven because both the number of them is huge and great and God ruleth over all of them as a Captain over his souldiers and doth by them whatsoever he will Hereof also are they called Cherubins that is flying or winged because they perform and execute with all readinesse and celerity the hests and commandements of God and do each their own parts and
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
speake and give sentence and that in his humane nature And when hee speaketh God shall speake and when he judgeth God shall judge not only because he himself is God but because the Father shall speak and judge by him The judgement then shall belong unto all the three persons of the God-head as concerning their consent and authority but unto Christ as touching the publishing and executing of the judgement For Christ shall visibly give sentence of all The Son by visible pronouncing of sentence The Church by approbation Luke 21.30 Foure causes why Christ-man shall judge the world which sentence he shall also together execute The Church also shall judge as touching the approbation and allowing of his judgement as Christ saith that the Apostles shall sit on twelve seats and shall judge the twelve tribes of Israel that is that they shall subscribe unto Christs judgement and shall approve his sentence Furthermore the causes why Jesus Christ man shall be Judge are these 1. Because he must judge men therefore he must be beheld of men as a Judge But God is invisible 2. Because God will have the Church glorified by the same Mediatour by whom and for whom it was justified God will judge the world in righteousnesse Acts 17.31 Mat. 24.30 John 5.27 by that man whom hee hath appointed They shall see the Sonne of Man come in the clouds of heaven with power and great glory The Father hath given power to the Sonne to execute judgement in that hee is the Sonne of Man 3. That wee may have this comfort to wit that this Judge whereas he is our Redeemer Heb. 2.11 Ephes 5.30 Brother and Head will be gracious unto us and will not condemne those whom he hath redeemed and purchased with his bloud nay whom he hath vouchsafed to make his brethren and members These are the three things then which comfort us 1. The person of the Judge for he is our brother and our flesh 2. The promise of the Judge for he hath promised and said He that beleeveth in the Sonne John 3.36 and 5.24 hath eternall life Verily verily I say unto you he that heareth my word and beleeveth in him that sent mee hath everlasting life and shall not come into condemnation but hath passed from death unto life 3. The finall cause or end of his coming to judgement For he shall come to set his Church at liberty and to cast the wicked into eternall destruction 4. The fourth cause why Christ-man shall be Judge is the justice of God Because the world hath contumeliously dealt with Christ refusing his benefits Zach. 12.10 John 19.37 therefore They shall looke on him whom they have pierced that hee may the more confound his wicked enemies who shall be forced to behold him their Judge John 12.47 and 3.17 whom they have so much withstood Object Christ saith that he came not to judge or condemne the world How then should hee be our judge Answ Christ in these places speaketh of his first coming which was not to judge the world but to save it but at his second coming hee shall come to be the Judge of the quick and the dead 4. Whence and whither Christ shall come WE look for our judge Christ from heaven For whither the Apostle saw him ascend from thence shall he come 1 Thess 1.7 Mat. 26.64 Phil. 3.10 The Lord Jesus shall shew himself from heaven with his mighty Angels Hereafter shall yee see the Sonne of man sitting at the right hand of the power of God and come in the clouds of the heaven From heaven then where hee sitteth at Gods right hand not out of the aire or the sea or the earth Acts 1.11 For as ye have seen him goe into heaven so shall he come Hee shall descend into the clouds that is he shall descend from heaven visibly into this region of the aire as hee did indeed visibly ascend These things are necessarily proposed that the Church may know whence to expect their Judge and Redeemer For as he will have it known whither he ascended so also will he have it known whence he shall come againe that he might thereby signifie that he hath not laid away that humane nature which hee took 5. How Christ shall come to Judgement HEe shall come 1. Truly visibly and locally not imaginarily Mat. 24.30 They shall see the Son of man coming in the clouds of the heaven and so shall know him to be God by his visible majesty As yee have seen him goe into heaven so shall hee come Acts 1.11 But he ascended visibly and locally therefore hee shall descend also visibly and locally They shall look upon him whom they have pierced 2. Hee shall come furnished and prepared with glory and divine majesty with all the Angels Zach. 12.10 with voice and trump of the Archangel with divine power to raise the dead and to separate the godly from the wicked and to cast these into everlasting torments but to glorifie them for ever The Son of man shall come in the glory of the Father that is he shall come furnished with a heavenly multitude of Angels and full of majesty and that not by necessity but by his power and authority shewing himselfe to be Lord over all creatures and that with such glory as only agreeth and is proper unto the Father Whereupon withall is gathered that Christ is not a secondary God but the second person of the God-head equall with the Father For God will not give his glory to another 3. He shall come suddenly when the wicked lookt not for him When they say Peace 1 Thess 5.2 3. peace he shall come as a thiefe in the night 6. Whom Christ shall judge HEe shall judge all men both quick and dead and also the wicked Angels Now men are called quick or dead in respect of the state which goeth before this judgement As they which shall remaine alive untill the day of judgement are called the quick and living all the rest except these are called the dead and these at the day of Judgement shall rise the other which remain then alive shall be changed Which change shall be unto them instead of death and so We shall appeare before the judgement seat of Christ. Object But hee that beleeveth in the Sonne 1 Cor. 15.51 Rom. 14.10 shall not come into judgement and so it followeth that all shall not be judged Ans He that beleeveth shall not come into the judgement of condemnation but shall come into the judgement of absolution Wherefore we shall be judged as the word judgement is more largely taken for both condemnation and absolution The Divels shall not then be judged that is condemned but they shall be judged in respect of the publishing of the judgment already passed on them as also in respect of aggravating of the judgement Object The Prince of this world saith Christ is already judged and condemned John
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
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
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
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
this doctrine of the three persons in one God-head especially since the Son of God was manifested in the flesh It is not hard to espy the causes of this strife for that indeed no part of doctrine is more unknown and unsearchable to mans reason as also for that the divell in hatred of God and men attempteth with horrible fury to darken and extinguish the glory of the Sonne of God incarnate The objections of hereticks against the doctrine of the Trinity Look the generall and speciall rules solutions of sophismes forged against the Deity of the Son of God 1. ONe essence is not three persons because that one should be three implyeth a contradiction Jehovah is one essence Therefore not three persons Answ The Major is true of a created and finite essence which cannot be one and the same and whole substance of three persons But it cometh short of truth when it is averred of the infinite individuall and most simple essence of the Deity Repl. A most simple essence cannot be the essence of three persons The essence of God is as you grant a most simple essence Therefore it cannot be three persons Ans This Major holdeth true in such an essence part of which instituteth another person or which is multiplied according to the number of the persons produced thence but it faileth in such an essence as is the same and whole entire in each person For the exceeding simplicity of this kind of essence is no may impeached by the multitude and distinction of persons Object 2. Where there are three and one there are four distinct things But in God are three persons and one essence Therefore there are four distinct things in God which to grant is absurd Answ Where there are three and one really distinct there are foure But in God the persons are not really distinct from the essence for the three persons of the Divinity are one and the same divine essence but they differ from it and from one another mutually only by order and manner of subsisting Object 3. It is Sabellius his heresie to entitle one substance with three names The opinion of the Trinity giveth one substance three names Therefore it is Sabellius his heresie Ans In this Syllogisme are foure terms by reason of the ambiguity of the word Substance for either the word Substance signifieth in the Major a person and in the Minor an essence or else one of the premisses or propositions is false Object 4. He who is the whole Deity besides him there is no other in whom the whole Deity likewise is But the Father is the whole Deity Therefore it is not in another Ans The Major is false because the same Deity which is whole in the Father is whole also in the Son and whole in the holy Ghost by reason of the infinity of the divine essence whereof there is neither more nor lesse in each person then in two or the whole three Object 5. Where are distinct operations at leastwise internall there are also distinct essences But the internall operations of the Father Son and holy Ghost are distinct Therefore also their essences are distinct Answ The Major is true of persons which have a finite essence but false of divine and infinite Object 6. The divine essence is incarnate The three persons are the divine essence Therefore the three persons are incarnate Which conclusion being false it followeth that some one of the premisses was false Ans Here are meer particular propositions and therefore nothing can be concluded for the major speaketh not of the divine essence generally nor can be expounded universally because the divine essence was incarnate in the person only of the Son Object 7. Jehovah or true God is the Trinity The Father is Jehovah Therefore he is the Trinity that is the whole three persons Answ Here also the Major cannot be understood universally for not whatsoever is Jehovah is also the Trinity So that of meer particulars nothing followeth Object 8. No abstract name signifieth a substance Trinity is an abstract name Therefore it signifieth no substance But God is a substance therefore the Trinity signifieth not God Answ The Major is meerly false For these words Deity and Humanity are abstracts and signifie the substance and nature of God or man OF GOD THE FATHER Quest 26. What beleevest thou when thou saist ON THE 9. SABBATH I beleeve in God the Father Almighty maker of heaven and earth Ans I beleeve the everlasting Father of our Lord Jesus Christ who hath made of nothing heaven and earth with all that are in them a Gen. chap. 1. Exod. 20.11 Job 33.4 ch 38. ch 39. Acts 4.24 14.15 Psal 33.6 Isa 45.7 who likewise upholdeth and governeth the same by his eternall counsell and providence b Psa 104.2 3. 115.3 Mat 1â— 29 Ephes 1.11 Hâ—b 1.3 to be my God and my Father for Christs sake c Joh. 1.12 Rom. 8.15 Gal. 4.5 6 7. Ephes 1.5 and therefore I doe trust in him and so relye on him that I may not doubt but he will provide all things necessary both for my soule and body d Psâ—lm 55.23 Matth 6.26 Luke 12.22 And further whatsoever evils hee sendeth on mee in this troublesome life he will turn them to my safety e Rom. 8.28 seeing both he is able to do it as being God almighty f Rom. 10.12 8.38 39. and willing to doe it as being a bountifull Father g Isa 49.4 Matth. 6.32 33. 7.7 8 9 10 11. The Explication I beleeve One thing to beleeve God another thing to beleeve in God I Beleeve in God We are to observe in this place that it is one thing to beleeve God another thing to beleeve in God For that sheweth a faith of knowledge or historicall faith this declareth true faith or confidence For to say I beleeve God if we speak properly is I beleeve there is a God and hee such a one according to whatsoever is ascribed unto him as he hath manifested himselfe in his word to wit that he is a spirituall essence almighty c. everlasting Father Son and holy Ghost I beleeve in God is I beleeve that he is my God that is I am perswaded that whatsoever God is and is said to be hee is all that and referreth it all to my safety for his Sons sake that is to resolve that he is such a one towards me In God The name of God is here taken essentially for God the Father Son In God The word God in the Creâ—d is meant essentially to all three persons not personally to one The Father Esa 9.6 Why the first person of the Trinity is called Father Ephes 1.5 6. and holy Ghost because these words I beleeve with the particle in are referred after the same manner and meaning to the whole three persons of the Deity for it is as well said I beleeve in the Son and I beleeve
14.2 Our glorification or ascension For seeing Christ our head is ascended we are certaine that we also shall ascend into heaven as being his members I go to prepare a place for you And though I go to prepare a place for you I will come againe and receive you unto my selfe that where I am there may yee be also Object But Elias and Enoch ascended before Christ Therefore Christ is not by his ascension the cause of our ascension Answ They ascended in respect of Christs ascension which was to come Christs ascension and glorification is the cause and example of our ascension and glorification because except he were glorified we should not be glorified For the Father hath decreed to give us all things by the Messias and hath put all things in his hands And how should Christ have given us a Kingdome except himselfe first as being the first-borne had taken possession thereof but for this cause also he ascended into heaven that he might there reign Therefore he will translate his Citizens thither And seeing wee are his members and he our head is already ascended and glorified Therefore shall we also ascend and be glorified Where I am there shall also my servant be John 12.26 14.3 I will receive you unto my selfe that where I am there may yee be also The sending of the holy Ghost The sending of the holy Ghost by whom he gathereth comforteth and defendeth his Church to the worlds end Hee was given also to the godly which were under the Law before Christs ascension and coming But that was 1. In respect of this ascension and glorification of Christ which was then to come and whereof that sending and powring out of the holy Ghost is not a fruit only but also a part and so in respect also of this sending which was now after Christs ascension accomplished the holy Ghost was given unto the godly in the Old Testament 2. Now after Christs glorification it was given more abundantly as in the day of Pentecost that which also was fore-told And it shall be in the last dayes saith God I will powre out my spirit upon all flesh Now Jâ—el 2.28 Acts 2.17 that Christ did not powre out the holy Ghost in such plenty before his ascension that befell only as before was said in respect of the decree of God For God would that the holy Ghost should be given by the Messias as well man as God wherefore man also was to be glorified who should doe this It is expedient for you that I goe away for if I goe not away the Comforter will not come unto you but if I depart I will send him unto you John 16.7 By the efficacy and working of this his spirit we seek things above because there is our treasure there are our goods and that because Christ hath therefore ascended that he might make those good things ours which were there long before And this is the Apostles argument Col. 3.1 There are other fruits also of Christs ascension For Remission of sins John 16.10 it is a testimony That our sins are fully pardoned us who doe beleeve For except hee had suffered the punishment for sins he could not have entered into the throne of God For where sinne is there is death also Hee shall reprove the world of righteousnesse because I goe to my Father Conquest or victory over death It is a testimony That Christ is indeed Conquerour of death sinne and the Divell The comfort of the Church John 16 7. Eph. 4 8. It is a testimony That wee shall never be left destitute of comfort because he therefore ascended to send the holy Ghost If I goe not away the Comforter will not come When hee ascended up on high hee led captivity captive and gave gifts unto men The defence of the Church It is a testimony That Christ will for ever defend us because wee know that our head is a glorious head and placed above all principalities The meaning of the Article He asceâ—ded into heaven Now what it is to beleeve in Jesus Christ which ascended into heaven Answ It is to beleeve 1. That he did truly and not in shew only ascend into heaven and now is there resident in his humanity and sitting at the right hand of his Father untill he thence returne unto judgment would be called on by us 2. That he hath ascended for our sakes and now appeareth in the prescence of God maketh intercession for us sendeth us his holy Spirit and will one day take us unto himselfe that wee may be where he is and reigne with him in glory Quest 50. Why is it further said He sitteth at the right hand of God a Ephes 1.20 21 22 23. Col. 1.18 by whom the Father governeth all things b Ans Because Christ therefore is ascended into heaven to shew thereby that he is Head of the ChurchMat 28.18 John 5.22 The Explication Christs sitting at Gods right hand differeth from his ascension TO sit at the right hand of God and to ascend into heaven are things different for one may be without the other Wherefore this Article differeth three waies from the former In order Because in this Article is declared the end of his ascension For Christ did therefore ascend into heaven that he might sit at the right hand of the Father In continuance Because Christ sitteth alwaies at the right hand of the Father but into heaven he ascended but once In end The Angels do ascend and we shall also ascend into heaven but yet neither they nor we shall sit at the right hand of God For To which of the Angels said God at any time Sit at my right hand Heb. 1.13 untill I have made thine enemies thy foot-stoole much lesse did God say thus unto any man Christ alone excepted The Questions of Christs sitting at the right hand of the Father are 1. What the right hand of God signifieth in the Scriptures 2. What it is to sit at GODS right hand 3. Whether Christ did alwaies sit at Gods right hand 4 What are the fruits of Christs sitting at the right hand of the Father 1. What the right hand of God signifieth THe right hand as also other members are attributed unto God by an Anthropopathy or resemblance after the maner of men and in Scripture the right hand of God signifieth 1. The omnipotency or exceeding vertue of God Him hath God lift up with his right hand Acts 5.31 Psal 118.16 Exod. 15.6 to be a Prince and a Saviour The right hand of the Lord hath done valiantly Thy right hand O Lord hath bruised the enemy 2. It signifieth perfect glory perfect dignity and full divine majesty and in this sense it is here taken 2. What it is to sit at Gods right hand TO sit at Gods right hand is to be a person equall to God in power and glory by whom the Father worketh immediately
doe the Saints judge and account of their owne righteousnesse and merit Because they are none of ours but are wrought by God in us Phil. 2.13 1 Cor. 4.7 If wee doe any good works they are not ours but are belonging to God only who worketh them in us by his Spirit It is God which worketh in you both the will and the deed even of his good pleasure What hast thou which thou hast not received We are evill trees if then we doe any good that must needs come from God only It is God which freely maketh us good trees and which worketh good fruits in us as it is said Wee are his workmanship Ephes 2.10 created in Christ Jesus unto good workes which hee hath prepared that wee should walke in them If then we performe any good it is the gift of God and not our merit Mat. 20.16 Is it not lawfull for mee to doe as I will with mine owne Hee must needs be very impudent who having received of gift an hundred florens of a rich man thinketh that he deserveth a thousand moe by receiving of those hundred whereas rather he is by this gift received bound to the rich man and not the rich man to him Because God is not bound to reward any No creature which doth even the most perfect works can thereby merit ought at Gods hand or binde God unto him to give any thing of debt and according to order of justice The reason hereof doth the Apostle yield Who hath given him first We deserve no more our preservation than wee deserved our creation He did owe nothing unto us when he created us so neither now doth hee owe us our preservation neither is he bound to give us any thing but hee did and doth both of his owne free will and meere loving kindnesse Hee receiveth no benefits at our hands Wee can bestow no benefits upon our Creatour Now where there is no benefit there is no merit For a merit presupposeth a benefit received Because there is no proportion between our works and Gods rewards There is no proportion between our works which are utterly imperfect and the excellency of those great blessings and benefits which the Father giveth us freely in his Sonne Lest we should glory in our selves Hee that rejoyceth let him rejoyce in the Lord. But if wee merit by our workes remission of our sins man should have in himself whereof to rejoyce neither should the glory be given to God If Abraham were justified by his workes 1 Cor. 1.13 Rom. 4 2. hee hath wherein to rejoyce but not with God Because we are justified ere we doe them Rom. 9.11 2 13. We are just before we doe good works For ere Esau and Jacob were borne and when they had neither done good nor evill that the purpose of God might remain according to election not by workes but by him that calleth it was said unto her The Elder shall serve the younger As it is written I have loved Jacob and have hated Esau Wherefore we are not then justified before God when we doe good works but we then doe good works when we are justified Because all our good works are due Our good works are all due for all creatures owe unto their Creator worship and thanks-giving so that although we should never sin yet can we not sufficiently declare and shew forth our thankfulnesse whereof we are indebted Luke 17.10 When yee have done all those things which are commanded you say We are unprofitable servants we have done that which was our duty to doe The opinion of merit weakneth consolation Gaâ— 3 40. Rom. â— 16 8. The opinion of merit and justification by works impaireth Christian consolation disquieteth the conscience and causeth men to doubt and despaire of their salvation For when they heare the voice of the Law sounding in their eares Cursed is every one that continueth not in all things and withall consider their owne imperfection they are forthwith convicted in conscience that they never performed all things therein exacted Wherefore they are constrained to waver alwaies uncertain and to dread the curse But faith giveth sure consolation and comfort because it relieth on the promise which is certaine The inheritance is by faith that it might come by grace and the promise might be sure to all the seed Because then Christ had died in vaine Gal. 2.21 If wee should obtaine righteousnesse by our own works the promises should be made void For in Abraham shall all the Nations be blessed And Christ also should have died in vain Because then we should be otherwise justified thâ—n the Fathers of the old Church John 14.6 1 Tim. 2.5 Ephes 4.5 Heb. 13.8 Acts 4.12 There should not be one and the same reason and cause of our salvation if this doctrine of the merit of works should be admitted Abraham and the Thiefe on the Crosse should have been otherwise justified then we are justified But there is but one way leading to salvation I am the way the truth and the life There is one Mediatour between God and men There is one Lord one Faith one Baptisme Jesus Christ yesterday and to day the same is also for ever There is given no other name under heaven whereby we must be saved Therefore we shall not be saved by good works or for our good works Because then Christ were not a perfect Saviour Christ should not give us full and perfect salvation and so neither should he be a perfect Saviour if some thing were as yet required of us whereby we should be made just For look how much of our merit were added unto his so much should be detracted and subducted from his merit But Christ is our perfect Saviour For as Paul witnesseth God with his glorious grace hath made us accepted in his beloved Ephel 1.6 7. and 2.8 1 John 1.7 Acts 2.12 By whom we have redemption through his bloud even the forgivenesse of sins according to his rich grace By grace ye are saved through faith and that not of your selves it is the gift of God The bloud of Jesus Christ purgeth us from all sin There is no salvation in any other Object God calleth those blessings which hee promiseth to them that doe good works rewards and meed Now meed presupposeth merit Therefore good works doe merit before God Ans Amongst creatures sometimes it doth but never with God because no creature can merit at Gods hands seeing God oweth nought unto any creature But they are called the rewards or meed of our works in respect of God forasmuch as he recompenceth most fully those things which we doe neither yet is that recompence due For there can come no commodity unto God by us and therefore God is not bound no not to make the least recompence For he standeth no waies in need of our works and unto whom they can adde or bring nothing at all of him doubtlesse we
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
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
I have purposed the Lord of Hosts hath purposed and who shall disanull Isai 45.7 Forming peace and creating evill Isai 46.11 I have purposed and I will also do it Ezek. 12.25 I will speake the word and I will do it Malac. 3.6 I am the Lord and change not Rom. 11.29 Of them God cannot repent Heb. 6.17 God willing to shew the immutability of his promise confirmed it by an oath James 1.17 With the Father of lights there is no change e Isai 6.3 Holy holy holy Lord God of Hosts Psal 145.17 The Lord is just in all his wayes and holy in all his works f Ephes 1.11 He did all things by the counsell of his will Acts 4.28 That they might do whatsoever thine hand and thy counsell had pre-ordained to be done g Rom. 8.11 That the purpose of God which is according to election might remaine Ephes 1.11 In him we have obtained an inheritance being predestinated according to his purpose who worketh all things by the counsell of his oâ—ne will h Ephes 1.4 As he hath elected us in himselfe before the foundations of the world were laid i Ephes 2.5 When we were dead in our sins God hath quickened us together with Christ Rom. 9.21 Hath not the Potter power of the same lump to make one vessell to honour c. k Genes 1. ver 2 3. c. l Tit. 3.5 Not by the just works which we have done but by his mercy he hath saved us Rom. 9.11.18 The children being yet not borne before they had done good or evill that the purpose of God which is according to election that is not of works but of him that calleth might stand sure Therefore he will have mercy on whom he will c. Deut. 7.7 8. Not because of your multitude hath the Lord loved you above all other people and chosen you but because the Lord loved you m Rom. 8.29 Whom he fore-knew them he predestinated to be conformable to the Image of his Son that he might be the first-borne among many brethren n Mat. 22.14 Many are called few chosen Ephes 1.4 As he hath chosen us in him o Phil. 4.3 Whose names are in the Booke of life Dan. 12.1 At that time thy people shall escape whosoever is found written in the Booke of life Luke 10.20 Rejoyce that your names are written in heaven Rev. 20.12 And another booke was opened which is the Booke of life Rev. 21.27 There shall no thing enter into it that defileth or doth any abomination or speaketh lyes but who are written in the Lambs booke of life Of the Book of life see also Exod. 32.32 33. Psal 69.29 and 139.16 Ezek. 13.9 Rev. 17.8 and 20.15 p Ephes 1.5 Having predestinated us unto the adoption of children by Jesus Christ to himselfe according to the good pleasure of his will q Acts 13.48 And they beleeved so many as were ordained to life eternall r Ephes 1.5 Having predestinated us unto the adoption of children by Jesus Christ to himselfe according to the good pleasure of his will s Rom. 8.30 Whom he predestinated them also he called t Mat. 13.11 To you it is given to know the mysteries of the Kingdome of heaven Mat. 11.15 I thanke thee O Father that thou hast hid these things from the wise and prudent and hast revealed them to babes Acts 13.48 And as many as were ordained to life eternall beleeved Ephes 1.4 That we might be holy before him in love Tit. 1.1 According to the faith of Gods elect u Rom. 8.30 Whom he called those also he justified x Rom. 8.30 Whom he justified those also he glorified y Mat. 22.14 Few are chosen Rom. 11.7 The elect have obtained the rest were hardened z Rev. 20.15 He that was not found written in the Booke of life was cast into the burning lake Rev. 17.8 Whose names are not written in the Book of life from the foundation of the world aa Rom. 9.22 He endured with great patience the vessels of wrath prepared for destruction Mat. 25.41 Go yee cursed into everlasting fire prepared for the Devill and his Angels Prov. 16.4 God made all things for himselfe and the wicked for the evill day Jude 4. and 2 Pâ—t 2.3 Who of old were ordained for this judgement bb Rom. 9.18 He sheweth mercy on whom he will and whom he will he hardeneth Psal 59.6 Be not mercifull to all the sins of the wicked Jer. 13.14 I will not pity nor spare nor have mercy but destroy them cc Psal 81.13 I permitted them to the strength of their owne hearts and they walked in their counsels Acts 14.16 God in former ages suffered all Nations to walke in their owne wayes Rom. 1.24 26 28. Therefore God delivered them up to their owne hearts desires to uncleannesse that they might defile their bodies one with another dd Rom. 9.22 23. What if he willing to shew his anger and make knowne his power endured with much patience the vessels of wrath prepared for destruction And that he might make knowne the riches of his glory to the vessels of mercy which he hath prepared for glory Rom. 9.17 For this very cause have I raised thee that I might make knowne my power in thee and that my Name may be declared through all the earth Exod. 9.16 And truly for this cause have I set thee up that I might shew my power in thee c. Prov. 16.4 God hath made all things for himselfe even the wicked man for the evill day ee Psal 145.7 They will call to minde the multitude of thy goodnesse and they will speake of thy righteousnesse Psal 75.8 God is Judge he lifieth up one and casteth downe the other VII Out of these testimonies of Scripture it is manifest that God before the foundation of the world did put this difference betweene men that he sayes himselfe he shews mercy a to some and hardeneth b others he illuminateth some and c blinds others he calls some to repentance and calls not others bestowes faith on some bestowes it not on d others Abel was received of God Cain e rejected Sem retaines the blessing of God Cham is f accursed Abraham is called out of Ur of the Chaldees others are g forsaken Isaac is made heire Ismael is h ejected Jacob is loved Esau hated Peter after his fall is received unto i grace Judas is left in despaire In briefe that will be till the end of the world which Christ k fore-told Then two shall be in the field one shall be received the other shall be rejected two shall be grinding in the Mill the one shall be received the other refused Who then will doubt whether God did not decree that from eternity which in time he will have done For with God the Father of lights there is no change Jam. 1.17 See above Aphoris 5. VIII Therefore it is no lesse true that there is predestination then that God is God See Luthers saying above Aphoris 1. IX The cause why God from eternity out of lost
by true repentance stirre the same up againe which is done before death lest they perish Wherefore totally they never fall from the grace of God but God is so angry with them for sinne that notwithstanding he hates them not being his sons he so corrects them that yet he doth not totally reject b them Even as an earthly father will not presently thrust his son out of doores when he offends him much lesse will he shake off his fatherly affection although he may severely reprove and correct him Testimonies of Scripture a John 3.9 Whosoever is borne of God sinneth not because his seed is in him nor can he sin because he is borne of God b Psal 37.24 Though he fall he shall not be cast off for the Lord helpeth him with his hand 2 Sam. 7.14 15. I will be his father and he shall be my son whom when he offendeth I will visit with the rod of men and with the stripes of the sons of men but my mercy shall not depart from him VII With this comfort David erected himself when hee fell Cast mee not away from thy presence and take not thine holy spirit from me Psal 51.11 If the righteous man fall he shall not be cast off for the Lord puts his hand under him VIII This maine comfort the Saints have in their spirituall conflicts that they know they doe beleeve and by Gods grace will more and more beleeve and that their faith shall not totally faile them as to be damned because by the Gospel they are taught that it is sustained by Gods immutable a election and Christs most effectuall merit and b intercession and that it is preserved by the power of c God Testimonies of Scripture a Ephes 1.4 He hath elected us in Christ before the foundation of the world was laid Rom. 8.39 Whom he predestinated these he hath called and whom he hath called these he hath justified whom he justified these he hath glorified 2 Tim. 2.19 The foundation of God standeth sure having this seale The Lord knoweth who are his b Rom 8.33 Who shall lay any thing to the charge of Gods elect It is God that justifieth Who shall condemn It is Christ that is dead yea rather that is risen againe who is also at the right hand of God and maketh intercession for us John 17.15 I desire that thou shouldst keep them from the evill Luke 22.31 Simon Simon Sathan hath sought to winnow thee as wheat but I have prayed to my Father that thy faith may not faile c 1 Pet. 1.5 Who by the help of Gods power are preserved through faith to salvation IX To these may be added other express assurances out of Scripture of this * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulnesse of faith That it is impossible for the elect to be a seduced for Christs sheep to be taken out of his b hands for the faithfull to be separated from the love of God in c Christ That vocation and the gifts of God are without d repentance * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That an inheritance incorruptible undefiled unfading is reserved for us in e heaven That by the power of God through faith we are preserved to f salvation That God is faithfull who will not suffer us to be tempted above our strength but with the tentation giveth an issue that we may g beare it Testimonies of Scripture a Matth. 24.24 It is impossible for the elect to be seduced b John 10.28 My sheep shall never perish nor shall any man take them out of mine hand c Rom. 8.39 Nothing can separate us from the love of God in Christ Jesus our Lord. d Rom. 11.29 These gifts and calling of God are such as are not to be repented of e 1 Pet. 1.4 5. Christ hath againe begotten us to an inheritance which cannot perish nor be defiled nor wither reserved for us in heaven f Ibid. Who by the help of Gods power are preserved through faith to salvation which is ready to be revealed in the last time g 1 Corinth 10.13 God is faithfull who will not suffer you to be tempted above your strength but will with the temptation also make a way to escape that you may be able to beare it X. But they who doubt of perseverance beleeve not life eternall yea they slight faith and all hope seeing that is an assured confidence of Gods mercie both present and to come this a certain expectation of life eternall which maketh not ashamed Rom. 5.5 Hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given to us Faith is the substance of things hoped for the evidence of things not seen Hebr. 11.1 But doubting confoundeth Jam. 1.6 XI Neither is this a doctrine of securitie except of a spirituall for with the certaintie of perseverance in the Saints there remaines alwaies a purpose to avoid sin or to repent for b sin God working all this immutably according to his eternall purpose in them nor withdrawing his mercie utterly from them lest they c perish Testimonies of Scripture a Rom. 8.38 For I am perswaded that neither life nor death nor angels nor principalities nor powers nor things present nor things to come nor any other creature can be able to separate us from the love of God in Christ Jesus our Lord. 1 John 5.10 He that beleeveth in the Son of God hath the witnesse in himselfe 2 Tim. 1.12 I know whom I have beleeved and I am perswaded that he is able to keep what I have committed to him against that day b Rom. 7.15 For what I would doe I doe not but what I hate that I doe if I doe that which I would not I consent to the law that it is good c Ephes 1.11 In whom we have obtained an inheritance when we were predestinated according to his purpose who doth all things according to the counsell of his will 2 Sam. 7.14 and Psal 89.30 I will keep my mercy for him for ever and my covenant shall stand fast to him XII We reject the opinions of Puccius Huberus and others who have been bred in the schoole of Pelagius as being contrary to this most comfortable doctrine 1. That faith now in the state of grace is naturall that it is Gods gift common to all as the Sun by Gods bountie shines on the good and bad 2. That faith hath its increase from God but not its beginning 3. That it is our work to beleeve that is to suffer God to help us 4. That we may doubt of our perseverance to the end 5. That the certaintie of Gods gifts which wee brag of out of the Apostle Rom. 11.29 is vaine So Huberus thes 777. 6. That the Saints as soon as they sin mortally utterly fall off from grace utterly cast off the holy Ghost and altogether lose their faith and so many of the elect are damned and perish ARTICLE VII Of the ministery of the Church I. COncerning the ministery of
by art also and that three waies by Simonie by Cunning and by Cursing 218. By Simonie he made all the Clergie throughout the world subject to him in selling the sacred wares of Patriarchats Bishopricks Dispensations Absolutions Indulgences Purgatory fire Humane soules lastly of Hell and Heaven he drew to Rome the treasures of Kings Churches and Nations And what could not the Popes monie doe 219. By deceit especially of three sorts as it were with so many spells he did so enslave the Christian world to him that not to obey his words deeds and beck by a blind obedience was counted an hainous crime 220. First by a forged Vicarship of Christ and Saint Peters seat and succession then by the pretence of the Roman Catholick Church to which all upon necessitie of salvation must be subject by which vizard as by Gorgons head they turned as it were into stones Kings and the inhabitants of the earth both great and small rich and poore free and bond and had them at his beck 221. To these he added prodigies and lying signs and sometimes poysoned hosts by which he proved himselfe a God in the very event according to the Apostles oracle 2 Thes 2.7 10. Whose coming is after the working of Satan with all power and signes and lying wonders and with all deceivablenesse of unrighteousnesse 222. Hee did easily suppresse by stirring up the people and absolving them from the oath of allegiance to those Princes whom he struck with the thunder of excommunication if they seemed to slight it 223. By this meanes Gregory the second drove out of the Exarchat of Italy Philip and Leo Emperours of the East because they forbade Image-worship which is condemned by Gods word 224. And a little after Pope Leo the Eastern Emperours upon the same pretence being quite driven out of Italy challenged to himselfe the Roman spoiles invaded the whole Exarchat neither did hee ever restore it againe to the succeeding Emperours though Image-worshippers 2 Thes 2.3 4. 225. This then is that man of sin sitting in the Temple of God as God and exalting himself above every thing that is called God 226. This is that double beast having a double rising out of the sea and earth like an Amphibion and of two formes of a double nature in emulation of Christ both as a secular Monarch and as an Ecclesiasticall seducer the Antichrist figured in the fourth vision of the Revelations Rev. 17.1 7. 227. This is that Whore clothed with purple and scarlet drunk with the bloud of the Saints and of the Martyrs curbing with a bit the beast which she sits upon in the fifth vision of the Apocalyps 228. This is that Babylon great proud tyrannicall Rev. 18.4 saying in her heart I sit as a Queen and am no widow nor shall I see mourning 229. Here we have the double tyrannie of Poperie of old fore-told by the Angel to S. John and now after the revolution of an age detected by the renewing light of the Gospel 230. Which third cause was most urgent for our fathers to forsake and for us to avoid Poperie And so we conclude 231. The tyrannicall Church Babylon is to be deserted and avoided according to the voice from heaven Rev. 18.7 saying Goe out of her my people lest you be partakers of her sins and receive of her plagues 232. The Pontificalitie with Roman Poperie is a tyrannicall Church and Babylon 233. Therefore the Pontificalitie with Poperie was to be deserted and is to be avoided 234. Whosoever then continues a Papist formally as they speak that is whosoever dies without repentance in this Apostasie and in this Idolatrie and under this tyrannie of the Pontificalitie and Poperie shall without doubt perish eternally 235. In saying of this we condemne not nor do we teach that their persons should be deserted or avoided God is our witnesse but onely their errours and excesses above named which are condemned by Gods word 236. But rather charitie so commanding us we heartily pray to God for all that live in Poperie for kings and subjects for great and small for the Pope himselfe and his whole Clergie that according to his great mercie he would open the eyes of their hearts and would convert such as are to be converted and save such as will be saved being sealed with the seale of God in their fore-heads for Christ Jesus sake our Lord. To whom be glory power and honour for ever Amen The CREED of blessed Athanasius concerning the most sacred Trinitie and the Incarnation of our Lord JESUS CHRIST the Son of God With the Notes of D. David Parrie Of the Catholick Faith concerning the Trinity ARTICLE I. I. Whosoever would be saved before all things it is needfull that he hold the Catholick Faith which except every man keep whole and inviolate he shall doubtlesse perish everlastingly The Declaration 1. WHosoever So the necessitie of the Catholick faith to salvation is every-where declared in Scripture Mar. 16.16 He that beleedeth and is baptised shall be saved but hee that beleeveth not shall be condemned Where it is manifest that the first thing required is the beliefe of the Trinitie out of Mat. 28.19 Heb. 11.6 Without faith it is impossible to please God Therefore it is impossible to be saved 2 Thes 1.8 The Lord Jesus shall be revealed from heaven in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ They then that know not God nor obey the Gospel they hold not in every point the Catholick faith therefore cannot be saved but shall doubtlesse perish everlastingly ARTICLE II. 2. And this is the Catholick faith 3. that we worship one God in Trinitie and the Trinitie in unitie 4. neither confounding the persons 5. nor dividing the essence The Declaration 2. THe Catholick faith That is called the Catholick or universall faith not which is beleeved by all but which is necessary to be beleeved to salvation by all For so Euphronius Presbyter in his exposition of this Symbole of Athanasius saith That is called the Catholick or universall faith that is the right faith which the universall Church should hold It is set down in two heads chiefly in this Symbole of Athanasius to wit the faith of the holy Trinitie and the faith of the Incarnation and Mediation of the Son of God 3. That one God This is the first and chiefe mysterie by which Christian faith is discerned from the sects of Pagans Jewes Mahumetans and Hereticks For to them it is thought an absurditie to worship one God in Trinitie and Trinitie in unitie that is to say to worship and beleeve one God in essence and three in persons Father Son and holy Ghost As though forsooth it were lesse absurd in humane reason by which they measure faith to beleeve the worlds creation of nothing and mans of the earth or as the Alchoran feignes of a bubble of water and the resurrection of the
or ubiquity which is repugnant to that which followeth 29. From thence he shall come to judge Phil. 3.20 2 Tim. 4.1 Hee is to judge the quick and the dead at his glorious coming in his Kingdome August Epist 57. ad Dardan Doubt not therefore that now the man Christ Jesus is there from whence he is to come Call to mind and hold fast the Christian confession because hee is risen from the dead hath asceâ—ded into heaven sitteth at the right hand of the Father and from no other place but from thence will he come to judge the quick and the dead and he will so come as the Angels witnessed after the same manner that he was seen to goe into heaven that is in the same forme and substance of flesh to which he hath given immortality but hath not taken away its nature According to this forme he must not be thought to be diffused every-where for we must take heed that by asserting the divinity of man we take not away the verity of his body c. ARTICLE VI. Of the Creed the XIV 30. At whose coming all men shall rise 31. with their bodies 32. and shall give an account of their owne deeds 33. And who have done good shall goe into life eternall but who have done evill into everlasting fire The Declaration 30. AT whose coming So it is taught 1 Thes 4.16 With the voice of the Archangell and the Trumpet of God he shall come downe from heaven and they that are dead in Christ shall rise first 1 Cor. 15.52 In a moment in the twinckling of an eye at the last trumpet the dead shall be raised incorruptible 31. With their bodies For this corruptible must put on incorruption and this mortall must put on immortality 1 Cor. 15.53 32. And they shall render So it is written Matth. 12.36 I tell you whatsoever idle word men shall speake they shall render an account of it in the day of Judgement For wee must all of us appeare before the Tribunall of Christ that every man may receive what hee hath done in his body whether it be good or evill 2 Cor. 6.10 The dead were judged of these things which were written in the Books according to their works Rev. 20.12 33. And who have done good As Daniel prophesied chap. 12.2 And many of them which sleep in the dust of the earth shall awake some to life eternall and some to shame and everlasting contempt And Christ John 5.28 The houre shall come when all that are in the graves shall heare his voice and come forth Who have done good unto the resurrection of life but who have done evill unto the resurrection of condemnation ARTICLE VII Of the Creed the XV. This is the Catholick faith 34. which except every one do faithfully and firmely beleeve he cannot be saved The Declaration 34. WHich except See the 1. Art Num. 1. Of the holy Trinity and above Art 1. Num. 3. Of the Incarnation of the Word The Creed of the Fathers of Antioch against PAULUS SAMOSATENUS Out of the Acts of the first Councell of Ephesus WE confesse that our Lord Jesus Christ was begotten of the Father before all worlds but in the last times by the holy Ghost of the Virgin Mary according to the flesh subsisting onely in one person which consisteth of the divinity and humane flesh whole God and whole man whole God also with the body but not God according to the body whole man also with the divinity but not man according to the divinity whole againe to be adored with the body but not to be adored according to the body whole adoring also with the divinity but not adoring according to the divinity whole uncreated also with the body but not uncreated according to the body whole formed also with the divinity but not formed according to the divinity whole with God of the same substance also with the body but not of the same substance according to the body Even as he is not according to his divinity co-essentiall with men but he is of the same substance with us even existent in the divinity For when we say that he is according to the Spirit co-essentiall with God we do not say that he is co-essentiall with men according to the Spirit On the other side when we preach that according to the flesh he is consubstantiall with men we do not preach that he is according to the flesh consubstantiall with God for as according to the Spirit he is not consubstantiall with us for so he is consubstantiall with God so againe he is not according to the flesh consubstantiall with God for according to this he is consubstantiall with us but as we pronounce these to be distinct and separated not to introduce a division of that person which is one and individed but to denote a distinction and inconfusion of the natures and properties of the Word and flesh so we preach and worship what conduceth to the manner of this individed union and composition Vigilius lib. 4. against Eutyches Therefore on the contrary if the flâ—sh be found every-where why is there not one nature of the flâ—sh Word which is every-where If there be one nature of the Word and flesh how is it that whereas the Word is every-where the flesh is not also found every-where For when it was upon the earth it was not in heaven and now because it is in heaven it is not upon the earth and it is so far from being here on earth that according to it we expect Christ to come from heaven whom according to the Word we beleeve to be with us on earth Therefore according to your opinion either the Word is contained with the flesh in its place or else the flesh with the Word is every-where seeing one nature cannot receive in it selfe what is contrary and diverse Now to be circumscribed to a place and to be every-where are things very different and unlike and because the Word is every-where but the flesh is not every-where it is apparent that one and the same Christ hath both natures and that he is every-where according to the nature of his divinity and contained in a place according to the nature of his humanity that he is created and hath no beginning subject to death and cannot die the one whereof belongs to him out of the nature of the Word by which he is God the other out of the nature of the flesh by which the same God is man therefore one Son of God and the same being made the Son of man hath a beginning out of the nature of his flesh and hath no beginning out of the nature of his divinity He is created by the nature of his flesh and is not created by the nature of his divinity he is circumscribed to place by the nature of his flesh and is not contained in any place by the nature of his divinity he is lesser then the Angels by the nature of his
as we neither reject nor contemne the testimony of the true Church so we doubt not but their opinion is pestilent and detestable who do often say that the holy Scriptures have not their authority else-where then from the word of the Church 1 Reason The reproach of God For first wicked is it and blasphemous to say that the authority of Gods Word dependeth of the testimony of man And if it be so that the chiefest cause why we beleeve that the Scriptures were delivered from heaven be the witnesse of the Church who seeth not that hereby the authority of a mans voice is made greater then the voice of God For he that yeeldeth his testimony unto another so that he is the only or the chiefe cause why credence is given unto the other out of all doubt greater credit is given unto him then unto the other who receiveth his testimony Wherefore it is a speech most unworthy the majesty of God that the voice of God speaking in his holy Book is not acknowledged except it be confirmed by the witnesse of men 2 Reason Our comfort Faith is grounded on approved witnesse therefore not on mans Secondarily whereas the doctrine of the Prophets and Apostles doth preach of so great matters as the certaine knowledge whereof is so greatly desired of all who are well disposed and the conflicts of doubtfulnesse in all mens minds are so great what full assurance of our faith can there be what sure consolation against assaults or temptations if that that voice on which our confidence relieth be no otherwise knowne unto us to be indeed the voice of God but because men say so in whom we see so much ignorance errour and vanity to be that no man scarcely especially in matters of some weight doth attribute much unto their word except other reason concurre with it 3 Reason The confutation of our enemies Thirdly the truth of God and Christian Religion is plainly exposed unto the mocks and scoffes of the wicked if we going about to stop their mouths doe therefore only desire that we should be credited that our Religion is from God because our selves say so For if they be by no other confutation repressed they will with no lesse shew of truth deny it then we affirme it 4 Reason Witnesses Last of all the Scripture it selfe in many places is against this opinion and doth challenge a far higher authority unto it selfe then which hangeth upon mens words For so saith Christ himselfe I receive not the record of man signifying thereby John 5. that his doctrine stood not no not on John Baptists testimony although yet he did alledge it but as of lesse account that he might omit nothing by which men might be moved to beleeve Therefore he addeth But I say these things that you may beleeve I have a greater witnesse then the witnesse of John And if Christ now being humbled said these things of himselfe then surely shall they be no lesse true of him being in glory and sitting in his Throne Paul saith 1 Cor. 2. My word and my preaching stood not in entising speech of mans wisdome but in plaine evidence of spirit and of power that your faith should not be in the wisdome of men but in the power of God If so be then our faith must not rest no not upon reasons wisely framed by men much lesse shall it depend on the bare word of men Ephes 2. The Church her selfe is said to be built upon the foundation of the Prophets and Apostles If then the confidence and confession of the Church stayeth on the doctrine of the Prophets and Apostles as on the foundation the certainty of Scripture cannot hang on the Churches witnesse for so should not the Church be upheld by the testimony of the Prophets and Apostles but by her owne And it is said 1 John 5. If we receive the witnesse of men the witnesse of God is greater If it be greater then the authority of it hangeth not on the record of man but we are to give more credence unto God witnessing the Prophets and Apostles writings to be indeed his voice then unto the Church affirming the same 1 Object That they are true the Church alone doth witnesse Ans The Minor is false Now that it is said of the contrary That by the Churches record alone it doth appeare unto us that the sacred bookes which wee have were written by the Prophets and Apostles whose names they beare in their fore-head and that even unto us they are come uncorrupt this we grant not For God far more certainly testifieth both in Scripture and in the hearts of his Saints that no feigned or forged thing is in these books then it can be by the Church and all the creatures of the world confirmed They therefore who stand upon the Churches testimony alone in this point shew that themselves have not as yet felt or understood the chiefest testimony 2 Object The discerning of books Ans The Minor is false 1 The working of the holy Ghost Furthermore they say That the bookes authenticke or as they terme them Canonicall of both Testaments are discerned from the Apocryphall by the Churches judgement and therefore that the authority of holy Canon doth depend on the Churches wisdome But that this difference of the bookes is not determined by the Churches judgement but being imprinted into the bookes themselves by the Spirit of God is onely acknowledged and approved by the Church this is easily to be understood if the causes of this difference be considered For either in these which are called Apocryphall the force and majesty of the heavenly Spirit doth lesse evidently appeare in the weight and vehemency of word and matter then in others of which it is cleere that they are the heavenly Oracles 2 The certainty of Authors set down in writing by the divine instinct that they might be the rule of our faith or it cannot be determined neither out of these bookes themselves nor out of others which are Canonicall that they were written either by the Prophets or Apostles because either they were not opened by those whom God by certain testimonies hath warranted unto us to be endued with a Propheticall spirit or themselves doe not shew any certain Authours of them or by their form of speech or other reasons it may be gathered that they were not left of them whose names they beare Now as touching either this evidence of spirit or certainty of the authours we build not our judgement on the testimony of the Church but of the bookes themselves And therefore not for the Churches judgement only do we judge some books to be Canonicall and the foundation and rule of our faith and do therefore accept of the doctrine of other some because they agree with the Canonicall but rather for the very cause of this difference which we find in the bookes themselves 3 Object The Church is more
fruit also which we have triall and experience of in this life Heretofore it hath been said All sins mortall in their own nature but pardonable by the grace of God Psal 32.5 Pro. 24.16 That all sins are in their owne nature mortall Against this sentence some oppose that which is said I will confesse my wickednesse unto the Lord and thou forgavest the punishment of my sin And A just man falleth seven times and riseth againe Whence they gather that there are some sinnes the committers whereof continue still just and therefore deserve not eternall death But they reason amisse from that which befalleth to sinne but by an accident to that which is by it selfe in sin For it is true indeed that there are many sins for which the Saints doe not lose holiâ—â—sse and righteousnesse neither become obnoxious to the wrath of God But this cometh to passe not by the smalnesse or nature of the sin whatsoever it be but by the grace of God who doth not impute neither will punish with eternall death those sins which yet in their owne nature deserved it This doth the Prophet most evidently shew in the same Psalme Psal 143.2 when he saith Blessed is he whose wickednesse is forgiven Enter not into judgement with thy servant for in thy sight shall none that liveth be justified Object 2. Mat. 5.22 It is said Whosoever is angry with his brother unadvisedly shall be culpable of judgement And whosoever saith unto his brother Racha shall be worthy to be punished by the Councell And whosoever shall say Foole shall be worthy to be punished with hell fire Whence they conclude Seeing Christ himselfe maketh degrees of punishments and sins so that of these former hee threatneth hell fire but unto the third onely therefore there are some sins smaller then those which deserve eternall punishment But the answer unto this is manifest out of the words themselves which is that Christ doth not speak of civill judgements and punishments when he mentioneth Judgement and a Councell For he doth not here speak of the civill order but disputeth against the corruptions of the Pharisees concerning the true meaning of Gods Law and concerning the judgement of God against both inward and outward sins For neither can nor ought to be punished by the Magistrate with corporall punishment either such gestures as signifie some bitternesse or contempt or bad affections if they have not accompanying them an endevour to doe any man injury Now whereas in the third place hee nameth hell fire hee doth not exempt the other two kinds of sin from eternall punishments but signifieth that the third shall receive a sharper punishâ—â—nt at Gods hand then the other Object 3. It is said Every sin and blasphemy shall be forgiven unto men Mat. 12.31 but the blasphemy against the holy Ghost shall not be forgiven unto men neither in this world nor in the world to come Hence they will gather That some sinnes are forgiven in this world some in the world to come that is in Purgatory and some are never forgiven of which these be Mortall but the others Veniall in their owne nature Answ 1. But Neither here neither else-where doth Christ teach that some sins are forgiven in the world to come Sins are remitted in this world only For that all other sins are forgiven not in the world to come but in this world both Christ signifieth in this place and the Scripture else-where teacheth because it is certain that sins are not remitted but only to those who repent No sin which may not be remitted except the sin against the holy Ghost But hee denieth that the sinne against the holy Ghost is remitted either in this world or in the world to come that he might more significantly expresse the deniall of pardon to it 2. Whether they say forgivenesse to be in this world or in the world to come yet this standeth immoveable that it cometh not of the nature or corruption of the sin but of free mercy for Christs sake And if every sinne be so grievous that it could not be purged but by the bloud of the Son of God then doubtlesse they doe great despite and contumely unto that bloud who so extenuate any sin as to deny that it deserveth eternall punishment unto which the death of the Son of God is equivalent 3. Even by their owne confession there are many mortall sins which notwithstanding are forgiven in this life Wherefore either they must make all these to be even in their owne nature Veniall or they will never prove out of this place that the â—â—nalnesse of the sin is the cause of forgivenesse Object 4. It is said The wrath of God is revealed from heaven against all ungodlinesse Rom. 1.17 And Know yee not that the unrighteous shall not inherit the Kingdome of God 1 Cor. 6. â— Out of these and the like places they gather that seeing they are mortall sins which shut men out of the Kingdome of God and all sins do not so therefore there are some sins which in their owne nature are not mortall But they conclude more then followeth by force of reason For that some sins are Veniall there is no doubt All sins shut men out of the Kingdome of God were they not remitted by the grace of God 1 Cor. 3.15 but that cometh by grace remitting those sins which without remission would shut men doubtlesse from the Kingdome of God Object 5. It is said If any mans work burne he shall lose but he shall be safe himselfe neverthelesse yet as it were by fire Therefore say they some sins cast men into fire that is into some punishment but not eternall This also we grant not in respect of the nature of sin but in respect of pardon which befalleth to those who hold the foundation which is Christ For to build on the foundation wood and stubble that is to patch the Word of God with unnecessary questions humane opinions and traditions which often are occasions of Schismes in the Church and often of Idolatry and errors it is not so light a sin as they deem it who doit but deserveth eternall malediction except remission be made by the Son of God as it is declared in the Revelation Chap. 22. Object 6. It is said A high Priest taken from among men is bound to offer for sinnes Heb 5.1 as well for his owne part as for the peoples Ans This place sheweth that the sins of the Priest are not Veniall by themselves or of their owne nature but for the sacrifice of Christ which was signified by the typicall sacrifices and therefore it quite and cleane overthroweth the opinion of our adversaries For if all sins even of a righteous Priest are in the sight of God so great that they cannot be purged but by the death of the Son of God it necessarily followeth that they of their owne nature deserved everlasting death Ob. 7. It is said
appeareth out of these sayings Abraham saw my day John 8.56 John 14.6 John 10.7 Ephes 1.22 â—ebr 13 8. What the Gospel 〈◊〉 and was glad No man cometh to the Father but by mee I am the doore c. God hath appointed him over all things to be the head to the Church Jesus Christ yesterday to day c. Now The Gospel is the doctrine revealed in Paradise from heaven by the Son of God the Mediatour presently after the fall of mankinde into sin and death wherein freedome from sin death and from the curse and wrath of God that is remission of sinnes salvation and life everlasting by and for the same his Sons sake our Mediatour is of the free grace of God promised and preached to all that beleeve in the Sonne of God and imbrace repentance by which doctrine the holy Ghost doth forcibly worke in the hearts of the faithfull kindling in them faith repentance and the beginning of everlasting life Or out of the 18 19 and 20 Questions of the Catechisme such a definition of the Gospel is framed The Gospel is a doctrine which God first made known in Paradise and afterwards spread it abroad by the Patriarks and Prophets shadowed it by sacrifices and other ceremonies of the law and lastly accomplished it by his onely begotten Son teaching that the Son of God even our Lord Jesus Christ is made of God unto us wisdome righteousnesse sanctification and redemption that is to say a perfect Mediatour satisfying for the sin of mankinde and restoring righteousnesse and life everlasting to all them who by a true faith are engraffed into him and doe imbrace his benefits This definition all the summes which are in Scripture delivered of the Gospel John 6.70 doe confirme as This is the will of him that sent me that every man that seeth the Son and beleeveth in him should have everlasting life and I will raise him up at the last day â—â—ke 24 47. John 1.17 Through his Name was repentance and remission of sins to be preached to all nations The law was given by Moses but grace and truth came by Jesus Christ By these and the like testimonies of Scripture it is manifest that both the Law and the Gospel preacheth repentance and that the instrument whereby God doth work in us repentance or true conversion is properly the Gospel But this order in proceeding must be observed First the Law is to be proposed that thence we may know our misery What order is to be observed in teaching the Law and Gospel Then that we may not despair after our misery is known unto us the Gospel is to be taught which both giveth us a certain hope of returning into Gods promised favour by Christ our Mediatour and sheweth unto us the manner how we are to repent Thirdly that after we attain unto our delivery we wex not carelesse and wanton the Law is to be taught again that it may be the levell square and rule of our life and actions 2. Whether the Gospel hath been alwayes known in the Church or whether it be any new doctrine The perpetuall continuance of the Gospel proved The Gospel sometimes signifieth the doctrine of the promise of grace and of remission of sins freely to be given for the sacrifice of the Messias as yet not manifested in the flesh and sometimes the doctrine of the Messias already exhibited In the latter sense and signification the Gospel hath not been of perpetuall continuance but began with the new Testament In the former meaning it hath alwayes been extant in the Church for presently after mans fall it was manifested in Paradise to our first parents and afterwards spread abroad and expounded by the Patriarks and Prophets and finally at length consummated and absolved by Christ both in the fulfilling or full performance as also in a more cleer declaration of those things which had before time been promised in the old Testament This is confirmed By testimonies of Peter Paul and Christ himselfe Acts 10 43. 1 Pet. 1.10 Rom. 1.2 John 5.46 By the records of the Apostles as of Peter To whom also give all the Prophets witnesse that through his name all that beleâ—ve in him shall receive remission of sins Of the which salvation the Prophets enquired and searched Likewise of Paul which Gospel he had promised afore by his Prophets in the holy Scriptures Of Christ himself also saying Had yee beleeved Moses ye would have beleeved me for he wrote of me By all the prophecies of the Messias The same is manifested by all the promises and prophecies which speak of the Messias This is therefore diligently to be marked because God will have us know that there was and is from the beginning of the world unto the end one onely doctrine and way of salvation which is by Christ Jesus Christ yesterday and to day the same also is for ever Heb. 13.8 Joh. 14 6. 5.46 I am the Way the Truth and the Life no man cometh to the Father but by me Moses wrote of me How say you wrote Moses of Christ 1. Because hee recounteth the promises concerning the Messias Why Moses is said to write of Christ Gen. 12.3 Deut. 10.15 Num. 24.17 Gen 49.10 In thy seed shall all nations be blessed God shall raise up a Prophet c. A Star shall rise out of Jacob. The Scepter shall not depart from Judah untill Shiloh come 2. Because hee restraineth these promises concerning the Messias unto a certain family of which the Messias was to be born and to which afterwards the promise of the Messias was more and more renewed and revealed 3. The whole Leviticall priesthood and the whole ceremoniall worship as the sacrifices the oblations the altar the temple and other things which Moses described had a respect and were referred unto Christ yea the kingdome also and the kings were a type of Christ and of his kingdome Wherefore Moses wrote very many things of Christ Object 1. But Paul saith that The Gospel was promised by the Prophets Rom. 1.2 And Peter that The Prophets prophesied of the grace which should come unto us 2 Pet. 1.10 Wherefore the Gospel hath not been alwayes Answ Wee accept of the whole reason as true of the Gospel understood and taken in the second signification above rehearsed that is of the doctrine of the promise of grace fulfilled by Christ exhibited in the flesh and of the evidence of this doctrine for in former ancient times the Gospel indeed was not but was promised onely by the Prophets to wit How the Gospel is said to have been promised unto the Fathers 1. As concerning the fulfilling of those things which in the old Testament were fore-told of the Messias 2. In respect of the more manifest knowledge of the promise of grace 3. In respect of a more large powring out of the gifts of the holy Ghost that is the Gospel then was not the doctrine of
Christ already exhibited dead and raised again from the dead and sitting at the right hand of his Father as now it is but it was a preaching of Christ which should hereafter be exhibited and perform all these things Notwithstanding there was a Gospel that is some glad tidings of the benefits of the Messias to come sufficient to the Fathers to salvation according as it is said Abraham saw my day and rejoyced To him bear all the Prophets witnesse c. John 8.56 Acts 10.43 Rom. 10.4 and 16.25 Ephes 3.5 Christ is the end of the Law Object 2. The same Apostle Paul saith that The Gospel is the mystery which was kept secret since the world began and that In other ages it was not opened unto the sons of men Answ This reason hath in it a fallacie of division as Logicians call it dis-membring and dis-joyning those things which are to be joyned for the Apostle in the same place presently addeth as it is now which clause is not to be omitted because it sheweth that in former times it was also known though not so plainly and to fewer speciall men then now it is It is also a fallacy in affirming that simply to be said so which was so said but in some respect for it followeth not that it was simply and meerly unknown then or utterly covered and hidden because now it is more cleerly and that by more particular persons discerned for it was known unto the Fathers though not so distinctly known as it is now unto us The one signifieth the promise of Christ to come the other the preaching of Christ already come John 1.18 And hither properly belongeth the distinction and difference of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above expounded Ob. 3. The Law was given by Moses grace and truth by Jesus Christ Therefore the Gospel was not from the beginning Ans Grace and truth did appear by Christ exhibited and manifested to wit in respect of the fulfilling of the types and ful performance and plentiful application of those things which of ancient were promised in the old Testament But hereof it followeth not that they in the old Testament were destitute of this grace for unto them also was the same grace effectually applyed by Christ and for Christ but being as yet to be manifested hereafter in the flesh and therefore more sparingly and faintly then unto us Whatsoever grace and true knowledge of God was ever in any men they had it by Christ Joh. 1.18 14.6 15.5 as the Scripture saith No man hath seen God at any time the only begotten Son which is in the bosome of the Father he hath declared him unto us No man cometh to the Father but by me Without me ye can do nothing Repl. But hee saith The law was given by Moses Therefore not the Gospel Ans The law is said to be given by Moses because this was chiefly belonging to his office that hee should publish the law though withall he taught the Gospel albeit more obscurely and sparingly as hath been already proved But it was Christs chief function to publish the Gospel albeit he also taught the law but not principally as did Moses for he purged the morall law from corruptions by rightly interpreting it and did write it by the working of his holy Spirit in the hearts of men he fulfilled the ceremoniall law and together with the judiciall law abrogated the same 3. How the Gospel differeth from the Law Four differences between the Law and the Gospel THe Law and the Gospel agree in this that each doctrine proceeded from God and that in both of them is entreated of the nature of God and of his will and works howbeit there is a very great difference between them both 1 The Law knowne by the light of nature Rom. 2.15 In their revealings or in the manner of their revealing The knowledge of the Law was graffed and engendred in the minds of men in the very creation and therefore is known unto all although there were no more revealing of it The Gentiles have the effect of the law written in their hearts The Gospel is not known by nature but is peculiarly revealed from heaven to the Church alone by Christ our Mediatour The Gospel known by the light of grace only For no creature could have seen or hoped for that mitigation of the law touching satisfaction for our sins by another of which we have before entreated except the Son had revealed it Matt. 11.27 16.17 John 1.18 No man knoweth the Father but the Son and he to whom the Son will reveal him Flesh and bloud hath not revealed it unto thee The only begotten Son which is in the bosome of the Father he hath declared him The law teacheth what we ought to be but not how we may be as wee ought The Gospel teacheth how wee may be In the very kind of doctrine or in the subject or matters which they deliver for the law teacheth us what we ought to be and what we stand bound to perform to God but it administreth us no ability of performing this duty neither pointeth it out the means by which we may become such as it requireth us to be but the Gospel sheweth the means whereby wee may be made such as the law requireth for it offereth unto us the promise of grace touching Christs righteousnesse imputed unto us by faith no otherwise then if it were properly our own teaching us that we by this imputation of Christs righteousnesse are reputed just before God Matt. 18.28 Luke 10.28 Mark 5.36 The Law saith Restore that thou owest Do this and live The Gospel saith Only beleeve The law requireth our righteousness the Gospel admitteth of anothers Levit. 18.5 Matth. 19.17 The Law and the Gospel are not contrary In the promises the Law promiseth life to them that are just and righteous in themselves or with a condition of our own righteousnesse and perfect obedience performed by us He that doth them shall live in them If thou wilt enter into life keep the commandements The Gospel promiseth the same life to them that are justified by faith in Christ or with condition of anothers righteousnesse to wit Christs applied unto us by faith Neither for these respects are the Law and the Gospel at ods one with the other for albeit the Law will that thou keep the commandements if thou wilt enter into life yet doth it not shut thee from everlasting life if another fulfill the Law for thee for it verily setteth downe one way of satisfying for sins namely by thy selfe but it doth not exclude the other that is satisfying by another as hath been heretofore shewed Rom. 3.20 4.15 2 Cor. 3.6 The Law is the ministery of death In effects The Law without the Gospel is the letter which killeth and the ministery of death By the Law cometh the knowledge of sin The
of the creature But if any man will further reply That this very worship and obedience profiteth him unto whom it is done To grant this concerning the creatures as who may be furthered and enriched by the mutuall duties of each other yet will it by no means agree to God seeing no man can help or harm him and the true agnizing and magnifying of God as also the whole conformity and agreement with him is not his happinesse and perfection but the creatures Object 4. To whom is given that which is due unto him to him something cometh thereby more then bee had before Unto God is yeelded our obedience and worship which is due unto him Therefore somewhat cometh to him from us Answ The Major is true of that which is due of need or want or which he needeth Our obedience through◠due to God yet bringeth 〈◊〉 increate to him and is furthered thereby to whom it is given But our obedience is no such due but that which God by order of his justice requireth of us and that not for his but our perfection and felicity Lastly if any man urge That hee who rejoyceth doth receive some good of those things wherein hee rejoyceth And therefore some fruit certainly to redound unto God out of our obedience and salvation seeing he pronounceth that he rejoyceth therein We grant verily that in men rejoycing and the like affections are stirred up by outward objects But we must not deem that our vertues are the cause of that rejoycing which is in God For therefore is a thing thought right and honest because it is agreeing to the will and nature of God and because God from everlasting is delighted with his owne goodnesse and uprightnesse and with things agreeing therewith therefore doth hee create and work such in men and that everlasting approbation or liking which was the cause why God created good things is the cause also why hee now cherisheth and preserveth them being created Gods rejoicing in out obedience salvation is the cause thereof but not our obedience and salvation the cause of his rejoycing Wherefore the everlasting rejoycing in God for our obedience and salvation is the efficient cause of our obedience and salvation but not contrariwise our obedience the efficient cause of that rejoycing in God as it cometh to passe in men who are affected by outward objects Or thus God rejoyceth at our good as being an object but not a cause because objects are not the cause but effects of Gods approbation and rejoycing Unchangeable When God pronounceth himselfe to be unchangeable he sheweth that he will be alwayes such as he hath been from all eternity Three things meant by Gods unchangeablenes Five reasons of unchangeablenesse so that 1. Neither his essence nor whatsoever is proper thereto can be augmented or diminished 2. Neither his nature and will be changed 3. Neither himselfe hath need to transport himselfe from place to place This doe Philosophers induced thereto by reasons confesse For 1. Whatsoever is changed that must needs have either some outward cause or some originall or beginning in it selfe of moving and changing or both But God cannot be moved or changed by any thing which is without him for so himselfe should not be the first mover and maker of all that is good in nature Neither can hee suffer change from any inward originall beginning of change For whatsoever is so moved or changed that must needs have parts whereof some must move and some be moved Now that God should be divided into parts neither doth his immensity suffer nor his great perfection for seeing every part is imperfecter then the whole and in God is nothing which is not most perfect it is impious to imagine any parts in him Wherefore neither by any outward nor inward cause is hee moved or changed 2. Whatsoever is changed that must needs be changed either to the worse or the better or into a state equall to the former It is impossible that God should be made worse for he should so become of perfect imperfect And to be made better is also impossible for so he should have been once imperfect But neither can hee be translated into an equall condition and state as thereby to leave some good which before he had and to receive some good which before he had not for thus should hee be neither before nor after his change most perfect as wanting some part of those good things which belonged unto him 3. That which is infinite neither can be made greater for so it should not have been infinite before nor lesser for so it should be made finite Seeing then both the essence and power and wisdome and all the vertues of God are incomprehensible and all things in God immense therefore cannot any of them be either diminished or increased 4. For the same cause God doth not transport and remove himselfe from place to place as creatures seeing by reason of his immensity whereby he filleth heaven and earth he can neither depart nor be absent from any place 5. Seeing he is most wise and therefore from everlasting hath most well purposed decreed and fore-seen all things change of purpose and will cannot fall into him And therefore God would have this in many places of holy Scripture inculcated unto us that his nature and will is subject to no mutations as being a thing most respecting his glory God is not as man that he should lie Numb 23.19 nor as the son of man that he should repent Hath he said it then and shall he not do it Hath hee spoken and shall he not accomplish it The counsell of the Lord shall endure for ever Psal 33.11 and the thoughts of his heart from generation to generation With whom is no variablenesse James 1.17 neither shadow of change Object 1. But God is said to repent Ans He is said to repent Two reasons why God is said to repent when yet he doth nothing which he decretd not from everlasting not that he changeth his will but 1. Because he earnestly detesteth sins and is not delighted with the destruction of men 2. Because by reason of this hatred against sin and this mercy toward repentant sinners hee maketh change of things and events which from everlasting hee decreed as men are wont to doe who repent them of their purpose for among men every change is an amending of that which disliketh them amending riseth from repentance wherefore the name of repentance as also the names of other humane affections are said to be attributed to God by an Anthropopathy because the Scripture speaketh of God after the manner of men for our infirmity that we understanding those things which are in us to be shadowes of those which are in God may in some sort conceive something of the nature of God and his will towards mankind Wherefore these forms of speaking do not signifie any perturbation in God or change or passion
like unto our affections but are used to signifie these two things of God Two things means by the Scriptures attributing humane passions to God 1. That it is not a fained or dissembled but an earnest eternall unchangeable nature all will in God a shadow and image whereof hee would have the affections and motions created in men to be yet is it without all trouble or hindrance or diminishing of his blessednesse and joy 2. That he doth those things which men are wont to go being stirred up by those affections which are attributed to God not that he as men being moved by a present or suddain affection of the minde doth now first take counsell but doth now at the length execute and doe things which he decreed and appointed from all eternity Object 2. The promises and threatnings of God of tentimes are not fulfilled Answ The promises of God are alwayes to be understood with an exception of the crosse of the godly Gods promises threathings conditionall with an exception and of the punishments and chastisements of such as depart from God and sin or with a condition of perseverance in faith and godlinesse and also contrarily his threatnings with an exception of conversion and prayer or with a condition of perseverance in sin And these conditions are sometimes expressed as Jer. 18 and 28. where plainly is set down this rule of understanding Gods promises and threatnings as That God will punish them who depart from him unto whom hee had promised blessings and will spare those who repent to whom hee had threatned punishment And sometimes they are closely understood especially in the threatnings and comminations thereby even to wrest repentance and more timely and earnest prayers from us by which as means interposed and coming between hee hath decreed to save and deliver us Repl. But these conditions are uncertain and changeable Therefore the will of God is also changeable Answ In respect of the nature will and judgement of man they are changeable but in respect of the counsell and providence of God unchangeable and most certain for God hath decreed from everlasting the means and ends of things as also he hath decreed in whom he will and in whom he will not work conversion Ob. 3. He changeth many his precepts and observances and works as the Mosaicall laws and government Ans He changeth them indeed but so as he would also from everlasting that change neither are all things appointed of God for perpetuity but he decreed from everlasting some things to last only for a time Wherefore be it to us out of all controversie that God is unchangeable For Gods unchangeablenesse one of his speciall differences wherby he is distinguished from all creatures Matt. 24.35 This is amongst those especiall differences whereby the Creatour will be discerned from all creatures That he only can by no means be changed whereas all other things both are diversly changed and may at the only pleasure of God be changed infinitely howsoever for a while so long as it is his pleasure they are and seem arm and immutable according as it is said Heaven and earth shall passe but my word shall not passe It is an assurance unto us that all things are governed by his providence Hence we may understand and are assured That all things in the world are governed by the everlasting providence of God For seeing no mutation happeneth to God it must needs be that an his counsels were purposed from everlasting And seeing God both foreseeth all things unchangeably and his counsels concerning the event and end of things are certain and unchangeable it must needs be also that the second causes and means or antecedents without which those events were not to follow must be certain and unchangeable And because in things created especially in humane affaires there is a great uncertainty and mutability neither is there any cause of unchangeablenesse but the will of God God could not have appointed any thing certain or unchangeable concerning the event and end except he had also made all the means by which the end is attained unto and which as concerning their own nature are most certaine and unchangeable by his everlasting counsell and decree certain and unchangeable Isa 14.27 Wherefore it is said The Lord of hosts hath determined it and who shall disanull it It is a mean to Keep 〈◊〉 in our duty The whole use and force and declaration of the promises threatnings and examples of Gods goodnesse power justice mercy and wrath both old and new to teach us and to erect us with comfort or by fear to hold and keep us in our duty and the fear of God dependeth on Gods unchangeable nature for all those doe then affect us when wee think that the same nature and will of God which was in times past is now also and will be such to us repenting or persisting in our sinnes as wee see it was in times past and now is towards others And then do wee truly relie upon the promises of God when wee know that his counsell shall never be changed It teacheth us to submit our will to Gods will This doctrine inclineth mens mindes to obedience and subjection which is necessary in asking things at Gods hands that we desire not God to doe those things for us or others which he hath before-time assuredly told us that he will not do and further that we submit and leave with reverence those things to his pleasure whereof he would not as yet have known unto us what he hath decreed It is the ground of the comfort of the godly in this life The unchangeablenesse of Gods will is the ground and foundation of the hope and comfort of the godly in this life for it is most absurd to conceive of God that now he loveth and now he hateth us now hee will assuredly give unto us everlasting life and a little after again he will not And therefore when once true faith and conversion unto God is begun in our hearts and the Spirit of God hath begun to witnesse to our spirit that we are the sons of God and heirs of everlasting life God will have us certainly to resolve that as hee had this his will towards us from everlasting so to everlasting hee will not change it but will assuredly bring us at his pleasure out of this wicked and miserable life through all tentations and dangers whatsoever to eternall and everlasting life according to that article of our faith I beleeve life everlasting Three things signifie◠by Gods omnipotencie Omnipotent When as Omnipotency is attributed to God thereby is understood 1. That whatsoever he will or whatsoever not impairing his nature and majesty he is able to will he is also able to perform 2. That he is able to perform all those things without any difficulty and labour even with his onely beck and will 3. That all the force and power of
hath sent He that beleeveth in the Son hath everlasting life That all men should honour the Son as they honour the Father This is a certain and invincible argument of the Deity of the Son for faith is a worship due only to God OF THE NAME JESVS But that it may be the better understood that by the name Jesus the office of the Sonne of God the Mediatour is designed these foure questions are to be considered 1. What is signified by the word Jesus 2. From what evils he saveth or delivereth 3. How hee saveth 4. Whom hee saveth 1. What the name Jesus signifieth THe question touching the name Jesus concerneth not so much the Etimologie and peculiar sense which this name importeth but especially respecteth the office of the Son of God therin implyed The word Jesus in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 1.21 and in Hebrew Jehoscuah or Jescuah signifieth a Saviour and Authour of safety which Name God himself gave unto the Mediatour 0166 0 in the new testament This true Etymon or original signification of this word is assigned by the Angel saying For he shall save his people from their sinnes Luke 1.31 The Son of God therefore is called Jesus in respect of his office by an excellencie 1. In that he is our Mediatour who saveth and delivereth from the evils both of crime and punishment 2. And that alone 3. Yea and most perfectly whether we respect the number of these evils hee delivereth us from them all or the degrees of them hee hath utterly annihilated the greatest yea and smallest portion of them And the salvation which he tendereth unto us is righteousnes and life everlasting Jesus is our Saviour This is gathered out of his very name because he hath not a bare title without the thing it selfe but farther therewith performeth and executeth the office of a Mediatour Object Many others were called by the Name Jesus and were Saviours of their People as for example Josuah the Captaine of Israel and divers other Therefore from this name it is not necessarily argued and inforced that Christ onely is our Saviour Answ Others had this name because they were typicall Saviours prefiguring and resembling this true Saviour Repl. Yea but the Parents of Josuah when they gave their young Infant this name could not so much as suspect that by him should come the delivery of the people of Israel Answ What then yet GOD knew and thereupon so directed their wils that they should call him Josuah Now there is a great difference between those other and this our Jesus Differences between the true Jesus our Saviuor and others of the same name 1. Others had this name imposed on them by the will of men this our Jesus had his name given him by an Angel 2. Others were but types and shaddowes this was the true prefigured Jesus 3. God by them bestowed onely corporall and temporall benefits upon his people the Israelites but by this Jesus he saveth all the chosen dispersed through the whole world from all evils both of body and soule from sin and death everlasting 4. they were only instruments and ministers by whom Christ gave safety and benefits temporall to the people Christ is the authour of all good things both temporall and eternall and these he by his own efficacy bestoweth on whom he will Thus the Son of God is called Jesus by an excellency above others being the true Saviour 1. Because he exempteth and freeth us from all evils of crime and paine 2. Because he alone worketh this freedome and delivery That the Sonne of God onely is that Saviour is shewed by the places of Scripture following There is no salvation in any other 2. Jesus alone is our Saviour Acts 4.12 John 3.18 1 John 5.11 1 Tim. 2.5 Esa 43.11 25. Rom. 5.19 How the whole three persons are said to be Saviours For among men there is given no other name under heaven whereby wee must be saved Hee that beleeveth not in the Sonne is condemned already because hee beleeveth not in the name of the onely begotten Son of God God hath given unto us eternall life and this life is in his Son There is one God and one Mediatour between God and man which is the man Christ Jesus I am the Lord and besides me there is no Saviour I am hee that putteth away thine iniquities for mine owne sake By the obedience of one shall many be made righteous Object The Father and the holy Ghost also are our Saviours Therefore not the Sonne alone Ans 1. It is a fallacy affirming that to be simply and wholly so which is but in some respect only so True it is they all save mankinde but the difference is in the manner of their saving For The Father by sending the Son The Father saveth as the fountaine of our delivery because he sendeth his Sonne into flesh by him to deliver us but the Father himselfe is not sent The holy Ghost by being sent of the Sonne The holy Ghost saveth as an immediate effector or worker of regeneration sent from the Father by the Sonne into the hearts of the chosen The Son only by ment and efficacy The Sonne saveth b◠his merit and efficacy and thus becometh sole Mediatour paying the ransome giving the holy Ghost regenerating and raising us up unto life eternall Wherefore this efficacy and effectuall working it self is common to all three persons yet the order and manner of working is different and appropriate to each But the ransome the Sonne onley hath paid The particle alone executes all creatures from being Saviours 1. Cor. 2.11 Ans 2. The Sonne is called the onely Saviour in respect of the creature to whom he is opposed and from whom he is descerned that is from the word of salvation not the Father and the holy Ghost but the creatures onely are excluded For no creature delivereth from sin and death So it is said The things of God knoweth no man but the Spirit of God but it followeth not hereof that the Father and the Son know not themselves For the Spirit in that place is compared with the creature not with the Father and the Son 2. From what evils he saveth or delivereth HE delivereth us from all evils both of crime and paine most fully and perfectly From the evill of crime for so the Angel testifieth Hee shall save his people from their sinnes The bloud of Jesus Christ cleanseth us from all sinne that is that it may not be imputed unto us Mat. 1.21 1 John 1.7 and that it may not raigne in us but be abolished and so we at length leave off to sin Wherefore also he delivereth us from all paine and punishment For the cause being taken away which is sinne the effect is taken away which is punishment Rom 8.1 Now then there is no condemnation to them that are in Christ Jesus I give unto them eternall life This salvation
his merit and efficacie fully and most perfectly inchoating and beginning our salvation in this life but consummating and finishing it in the life to come Which is proved first In that his merit is most perfect and that for two causes before expressed 1. The worthinesse of the person because he that suffered it is God for Acts 20.28 God hath purchased the Church with his owne bloud Christ through the eternall Spirit offered himselfe Whence also it is that the obedience of the Son in punishment or satisfaction surpasseth the righteousnes and punishment or satisfaction of all the Angels and is a sufficient price and merit for so many and so great blessings 2. The greviousnesse of the punishments which he sustained for us Againe in that hee in most perfect and absolute manner applieth and imparteth salvation unto us Col. 2.10 Ye are complete in him that is ye have all things appertaining to everlasting blessednes ye for Christs sake are become the perfect and blessed sons of God Col. 1.19 For it pleased the Father that in him should all fullnesse dwell The bloud of Jesus Christ the Sonne of God cleanseth us from all sinne Now there is no condemnation to them that are in Christ Jesus John 1.7 Rom. 1.8 Heb. 7.24 25. But this man because he endureth for ever hath an everlasting Priesthood Wherefore he is able also perfectly to save them that come unto God by him 4. Whom hee saveth HEe saveth all and only the Elect and Beleevers which have been are or shall be even from the beginning to the end of the world and that both by his merit and by his efficacy For in them onely which imbrace the benefit of redemption with a true faith hath God his end even his worship and glory For hee hath decreed to gather and reserve a Church unto himself in this life but with this condition that it apprehend that benefit and be thankfull for the same God so loved the world John 3.16 that he hath given his only begotten Son that whosoever beleeveth in him should not perish John 17.20 but have everlasting life I pray not for these alone but for them also which shall beleeve in mee through their word that they all may be one I am the living bread which came downe from heaven John 6.51 Ephes 1.4 12. if any man eat of this bread hee shall live forever Hee hath chosen us in Christ that we should be holy and without blame before him in love and that wee should be unto the praise of his glory A brief summe of all that hath bin said in foure questions The summe of all that hath been hitherto dilated and inlarged may in brief be thus concluded Quest 1. Who is he that saveth us Ans The Sonne of God is our Jesus that is to say our Saviour Quest 2. Whom saveth hee Ans His people to wit all and only the Elect which are given him of his Father Quest 3. From what evils delivereth he his Elect Ans From all sin and the punishments of sin Quest 4. By what meanes Ans Two manner of waies by his merit and by his efficacy and both these waies he most perfectly delivereth his chosen The true meaning of the Article Now then what meane the words of this Article I beleeve in Jesus 1. I beleeve that there is some Saviour of mankind 2. I beleeve that this person Jesus born of the Virgin Mary is that Saviour of whom the Father pronounced from heaven This is my beloved Son Mat. 17.5 John 5.23 in whom I am well pleased Heare him whom God will have worshipped and honored of us He that honoreth not the Son the same honoreth not the Father which hath sent him 3. I beleeve that this Jesus by his merit and efficacie freeth us from all evils both of crime and penalty beginning in us this freedome in this life and finishing it in the life to come 4. I beleeve that this Jesus is not onely the Saviour of other his Elect but my onely perfect Saviour also working in mee here in this world the beginnings of salvation and perfecting the same at length in the world to come Quest 30. Doe they then beleeve in the only Saviour Jesus who seek for happines and safety of the Saints or of themselves or elsewhere Ans No For although in word they boast themselves of him as their Saviour yet indeed they deny the only Saviour Jesus a 1. Com. 13.30 31. Gal. 5.4 For it must needs be that either Jesus is not a perfect Saviour or that they who imbrace him as their Saviour with a true faith possesse all things in him which are required unto salvation b Heb. 12.2 Esay 9.6 Col. 1.19.20 2.10 1. Iohn 1.17 The Explication THis question is moved to convict such as glory in the name of Jesus and in the meane space seeke for salvation either wholly or in part without this Jesus as in the merits of Saints in Popes indulgences and pardons in their owne Satisfactions Workes Fastings Prayers Almes-deeds c. of which crew are the Papists Jesuites and such like hypocrites of our times The question therefore is Whether these doe beleeve in the onely Saviour Jesus or no It is answered that they beleeve not but whatsoever they vaunt in their wordes and speeches yet indeed they deny him The collection of the whole answer is concluded in this Syllogisme drawn from the description of an onely and perfect Saviour Whosoever is a perfect and onely Saviour he bestoweth salvation not joyntly with others nor in part onely but full entire and whole But this Jesus the sonne of Mary is that Saviour which is the onely and perfect Saviour whereof demonstration hath been made in the former question Wherefore hee bestoweth salvation neither joyntly with others neither part thereof onely but hee alone performeth the whole most absolutely and by a consequent they who joyne Intercessours with Jesus or crave and expect any part of salvation elsewhere doe indeed deny the only Saviour Jesus Wee may also frame it on this manner They who seeke for salvation in any other than in Christ whether in Saints or in themselves c. beleeve not in Jesus as in their only Saviour But Papists and Jesuites labouring to establish meritorious workes of their owne or of Saints seek for salvation in some other besides Christ Jesus Therefore they beleeve not in Jesus as in their onely Saviour The Minor of the Syllogisme is granted by them and is a point of their doctrine The Major is cleare out of the description of a perfect Saviour set downe in the Major of the former Syllogisme Object To pray for others is to make intercession God will that one should pray for another as the Saints for Saints Therefore hee will that one make intercession for another and by a consequent the glory of Christ is not impeached if the intercession of Saints be joyned unto his
not in respect of the maner of his generation Obj. The man Jesus is called the only begotten because he only was begotten of the Virgin by the holy Ghost It is a misconstruing and corrupt interpretation of the word For 1. He is so the only begotten that he is also the proper or naturall Son Now such a one is said to be the only begotten not for the speciall manner only of begetting but because he only was begotten of his substance whose Son he is called or because hee only hath his essence issuing from the substance of the Father 2. Because hee is the very same by whom all things were made and are preserved who is in the bosome of the Father even from the beginning of the world revealing God unto the chosen who being sent from heaven into the world took flesh c. He is called the only begotten Son of the Father John 1.14.18 1 John 4.9 Wee saw the glory thereof that is of the Word but not of the man Jesus as Heretikes would have it For there is no other Antecedent in that place but the Word For these words goe before The Word was made flesh and dwelt among us then followeth and we saw the glory thereof If then the Word it selfe be called and is the only begotten then Christ is called the only begotten in this place not in respect of the maner of his generation of the Virgin but in respect of his generation from everlasting of the Father 3. The Words generation of the Father is often in Scripture discerned and distinguished from Christs generation of the Virgin The Evangelist as we see calleth the Word the only begotten of the Father Of wisedome it is said Prov. 8.25 That before the mountaines that is from the beginning it was formed or as the Chaldee Paraphrast interpreteth it begotten but wee read in Matthew Mat. 1.18 25. that Jesus who is called Christ was borne of Mary 4. The only begotten is opposed to Angels and Men. But Angels and Men are the sons of God either by creation or by adoption or by sanctification after what sort soever this be wrought by the holy Ghost Therefore Christ must needs be called the only begotten for this cause even for that he is his Son by nature For after this manner he is the Son of God onely and truly and simply severed from other sons Wherefore to this third ranke or Classe those places also should be referred which shew that we are the sons of God by adoption by and for that onely begotten Son For seeing grace is opposed to nature and we are sons by grace it must needs be that Christ is the Son by nature 4. Classe Christ the Son of God To the fourth Classe belong those testimonies of Scripture which attribute the name of Son of God manifestly to the other nature also in Christ which subsisted by it selfe before and besides the flesh assumed and did worke all things And seeing Servetus and others are here in an uproare as it were and fight for this that only the man Jesus born of the Virgin but not God or the God-head is called the Son in Scriptures and that therefore before Jesus was born there was not any Son of God subsisting we are diligently to gather and collect those testimonies wherein the name of Son is not attributed to the humane nature onely but also to the divine The argument therefore is this That which subsisting before the flesh born of Mary created the world and from the first beginning hitherto worketh the same things with the Father the same is a person and that without the flesh and before it But the Son of God is called that which subsisting before the flesh created the world and from the first beginning hitherto worketh the same things with the Father Therefore the Son is a person and subsisting even without the flesh and before it that is Christ Jesus born of Mary hath another nature besides his humane nature in respect whereof Christ even before his humane nature was truly existed and is called the Son of God The Major of this reason is manifest For that which worketh all workes and that with the same authority liberty and power wherewith the Father doth must needs be a living and understanding substance that is a person Now the Minor is proved by testimonies of Scripture For the very same who is before all things for whom and by whom all things were created and do consist who doth all things likewise himself which the Father doth is called the beloved Son of God the first begotten of all creatures Col. 1.16 Heb. 1.1 2. 2.10 by whom God spake unto us in the last dayes c. But the flesh or humanity of Christ is not before all things is not Creatresse but created in the last times John 5.19 doth not uphold or sustain all things with its word becke and effectuall will but is it selfe sustained and upheld by the Word who did assume and take it Therefore in Christ besides his flesh is another nature which also before the flesh was miraculously conceived in the Virgins wombe was subsisting did worke and is the Son of God Againe God sent not his Son into the world to condemne it John 3.17 The Father sent the Sonne into the world but the humanity of the Sonne was borne in the world Therefore he was his Sonne before hee was sent into the world John 5.21 The Sonne quickneth whom he will No man knoweth the Father but the Sonne Mat. 11.27 and hee to whom the Sonne will reveale him But in the old testament before Jesus was borne of the Virgin some were raised from the dead and quickned for there were some from the beginning of the world who knew God aright Therefore in Jesus the Son of Mary is another nature besides his flesh which is the Son of God and subsisted from the beginning of the world revealing God unto men not onely to those of the godly who lived since hee took flesh but to those also who lived before it Again He is called the Son who came from heaven who being in earth is in heaven who came into the world not as other men from the earth but from above Joh 3.13 17 19 31. 16.28 out of heaven from the Father So that then he was before he came into the world But the flesh of Christ is not of heaven neither came it from heaven therefore there must needs be another nature in him in respect whereof he is the only begotten Son of God even before he took flesh of the Virgin Again He that was manifested in the flesh is God and therefore another nature from the flesh For God is one thing 1 Tim. 3.16 who is manifested and the flesh another thing wherein he is manifested The Son of God is he that was manifested in the flesh For this purpose appeared the Son of God that he might take away
our sins and that he might loose the workes of the Divel 1 John 3.5 Therefore the Son of God and another nature from the flesh that is the man Jesus is the Son of God in respect not only of his humanity but also of his divinity which besides and before the flesh existed in him and by the assumption of the flesh was made as it were visible and conspicuous Wherefore it followeth also and that necessarily that that was a subsistent and a person For that which is by nature a son is also a person But Christs divinity or nature which was also before his flesh is the Son of God by nature Therefore it is a subsistent and a person in the flesh taken or assumed and before it 5. Classe The Word is a person before Jesus borne of the Virgin and he is the Son To the fifth Classe belong those places of Scripture which affirme Christ man to be the Word incarnate The argument is this The Word is a person which both existed before Jesus was born and now dwelleth personally in the flesh taken of the Virgin But that Word is the Son Therefore the Son is a person besides and before the assumption of flesh The Major is proved 1. Because those things are attributed unto the Word which only agree to a thing subsistent living intelligent working that is to a person For the Word was before all creatures with the Father God by him were all things made John 1. 1 John 1. 5. Rev. 19. he was authour of life and light in men he was in the world from the beginning and not known he hath his own country and nation he came unto it in his name men beleeve he giveth power to others to be the sons of God by his own authority and power he doth assume and take flesh and is therein manifested seen handled converseth and dwelleth amongst men The Minor is proved John 14.18 34. Rev. 2.18 1. Because the Word is called the only begotten Son of God 2. Because the same properties are attributed to the Word and the Son For the Son is in the bosome of the Father revealing God unto men By him the world was created In him is life he was sent and came from heaven into the world He took the seed of Abraham Likewise the life which is the Word was with the Father before the incarnation and manifestation of Christ Therefore God was even then the Father of the Word and the Word the Son of God But seeing the new Arrians do marvellously deprave by their new and crafty devised Sophismes this notable place of John concerning the Word subsisting before the flesh born of the Virgin and creating and preserving all things that thereby they might rob and dispoile the Son of God of his true and eternall Deity it seemed good here to adjoyne those things which Zacharias Ursinus some yeeres since noted and drew out as to be opposed against these corruptions and forgeries briefly indeed and barely after the manner of Logicians yet such as are learned and sound whereby also the like corruptions and wrestings of places of holy Scripture may easily be observed discerned and refuted JOhn purposing to write the Gospel of Christ in the first entrance proposeth the summe of that doctrine which he purposed to deliver and confirm out of the story and sermons of Christ The argument of Johns Gospel And seeing the knowledge of Christ consisteth in his person and office he describeth both and sheweth that Christ is the eternall Son and Word of God the Father who taking flesh was made man that hee might be made a sacrifice for our sins and might make us through faith in him the Sonnes of God and Heires of eternall life This Word then whom afterwards he calleth the onely begotten Son of the Father he saith now to have been in the beginning which sheweth his eternity In the beginning was These wordes of the holy Evangelist they corrupt and deprave who raise again Samosatenus his blasphemies from the pit of hell expounding this beginning of the beginning of the Gospels preaching done by Christ But contrary Saint John and the Church even from the Apostles and their Scholars time doe understand that beginning of the world wherein Moses recounteth all things to have bin first created by God Gen. 1. For John saith that the world was made by him and further that even then in the beginning he was God and that the true God Creatour which is onely one and was in the beginning of the world Repl. 1. Beginning doth not signifie eternity Therefore yee deprave it who so expound it Answ Wee doe not so expound it but that even then in the beginning of the world was the Word and therefore was before the Creation of the world and whatsoever was before this was from everlasting and so is the Scripture wont to speake as Eph. 1.4 1 Pet. 1.20 Pro. 8.22 23. c. where we may see a large place concerning wisdome whose eternity is there signified in this that it is said to have been before the creation of the world Repl. 2. Beginning often signifieth the beginning of the Gospels preaching Yee were with me from the beginning I said not to you from the beginning Ans This sheweth that sometimes it so signifieth but not alwaies And we are still to construe it of that beginning which the text sheweth As also in other places I am α and ω Rev. 1. ◠the begining and the end the first and the last The Word The corrupters say The man Christ is called the Word because he speaketh and teacheth the will of the Father Wee say that he is called indeed the Word for this cause because he declareth God and his will but yet in respect of his divinity not of his humanity The reasons hereof are 1. Because his humanity was not from the beginning of the world 2. Because this word was made flesh that is took on him humane nature 3. Because this Word did lighten all men from the beginning of the world whosoever had the knowledge of God and how much soever they had Hee was the life and the light of men lightning every man which cometh into the world No man hath knowne the Father but the Son and he to whom the Son will reveale him No man hath seen God at any time the Son which is in the bosome of the Father he hath declared him Repl. 1. It is said Now God hath spoken unto us by his Sonne Heb. 1.1 Ans That is by his Son made man Repl. 2. Hee is not said any where in the old Testament to have spoken Ans Yes By the Angel of the Lord who also himselfe is Lord. Esay 6.9 Likewise The Lord appeared speaking whom Saint John affirmeth to have been Christ John 12.40 Repl. 3. The Word is said to have been palpable visible and so forth Answ That is 1 John 1. by reason of
but also our soules Therefore he ought to suffer not only in body but in soule also 2. Christ was to deliver us from the paines and torments of hell Therefore hee of force must suffer them which being so he either suffered them before his death or after death The Papists themselves confesse that hee suffered not after death Therefore it must needs be that he suffered them before death But these paines he suffered not in the body for the sufferings of the body were only externall Therefore he suffered those griefs in his soule 3. It is very convenient that the extremest and most grievous part of Christs Passion which was these dolours of minde should not be passed over without mention in the Creed But if the Article of Descension into hell concerne them not they should be left unmentioned sith that the former Articles treat only of the externall sufferings of the body which Christ suffered without him There is no doubt therefore but that by this Article the ghostly passions or sufferings of his soule are signified This is the true meaning of the Descension into hell and wee are to maintaine and defend against the Papists that which is certain namely that Christ so descended as hath been proved in this discourse Howbeit if any man be able to maintain with sure grounds and proofs that Christ descended in any other sense it is well I cannot Object 1. See D. Tho. Bils Bish of Winchin his Tract touching the redemption of mankind Pag. 154. c. John 19.30 The Articles of faith are to be understood properly and without any trope or figure Answ True except an Article being taken according to the proper signification be disagreeing from other places of Scripture But this Article of Christs descension into hell being taken properly is much repugnant to that saying of Christ It is finished For if Christ fulfilled and finished all the parts of our Redemption on the Crosse there was no cause why he should descend into hell that is into the place of the damned Object 2. The terrours and torments of the soule in Christ went before his buriall But the descension into hell followeth his buriall Therefore the descension into hell concerneth not those torments Ans The Minor of this Syllogisme is faulty in alledging that for a cause which is no cause For in the Creed the descension into hell followeth the buriall not that it was performed after the buriall but because it is an illustration of that which went before touching the Passion Death and Buriall lest any thing should be detracted from them as if it were said He suffered not only in body hee died not onely a bodily death hee was not onely buried but also suffered in soule the extreamest vexations and hellish dolours such as all the reprobate shall suffer for ever The chiefest therefore and weightiest part of Christs passion followeth in good order For the Creed proceedeth from the griefs of the body to the vexation and anguish of the minde and from the visible Passion to the invisible as it were from a lesse to a greater matter and circumstance 2. The fruits and use of Christs descension into hell CHrist descended into hell 1. That we might not descend thither but rather that hee might free us from the eternall paines and torments thereof 2. That he might transport and carry us triumphantly with him into heaven What it is to beleeve in Christ who descended into hell Wherefore to beleeve in Christ which descended into hell is to beleeve that Christ sustained for mee in his soule infernall and hellish paines and torments and that exceeding ignominy which is due unto the wicked in hell that thereby I might not descend into hell and that I might never be forced to suffer them all which otherwise I should suffer in hell eternally but that of the contrary rather I might ascend with Christ into heaven and there injoy with him exceeding happinesse and glory for ever and ever This is the use and profit of this Article of Christs descension into hell ON THE 17. SABBATH Quest 45. What doth the Resurrection of Christ profit us Answ First by his Resurrection he vanquished death that he might make us partakers of that righteousnesse which hee had gotten us by his death a Rom. 4.25 1 Pet. 1.3 1 Cor. 15.16 Again wee are now also stirred up by his power to a new life b Rom. 6.4 Col. 3.1 c. Eph. 1.3 2.5 Lastly the Resurrection of our head Christ is a pledge unto us of our glorious resurrection c 1 Cor. 15.20 21. The Explication THus farre have we continued the Treatise of Christs humiliation It remaineth that wee proceed unto his glorification for which hee rose the third day from the dead For the humiliation of the Mediatour was not to endure for ever but it was enough that he suffered once and died notwithstanding the efficacy and power thereof in preserving and maintaining the blessings issuing and flowing thence with full stream endureth for ever Now in Christs Resurrection two things are especially to be considered the history Two things to be considered in Christs resurrection and the fruit thereof In the history wee are to observe Who rose Who it was that rose from the dead 1. The history and therein to wit Christ both God and man in that body in which he died For this the Word never put off How he rose The manner of his rising which was that he who was verily dead revived from death recalling his soule to his body and gloriously came forth of his Sepulchre on the third day according to the Scriptures and that both by his Fathers and his own force and power I say not the power of his flesh but of his God-head For he was raised of the Father by himself because the Father worketh by the Son The testimonies of his rising The testimonies of his true resurrection Hee shewed himself openly to many women and Disciples the Angels bare witnesse thereunto 4. The fruits of Christs resurrection c. The fruits of Christs resurrection are expressed in these questions following The chief questions of Christs Resurrection are 1. Whether Christ rose againe 2. How he rose 3. For what cause he rose 4. What are the fruits of his resurrection 1. Whether Christ rose again INsidels beleeve that Christ died but beleeve not that he rose from death Neverthelesse that Christ rose again is proved by the restimonies of Angels Women Evangelists Apostles and other Saints who after his resurrection saw him felt him and talked with him And we were to beleeve the Apostles in respect of the authority which they had from heaven although they had not seen him 2. How Christ rose THe maner of Christs Resurrection is declared by these circumstances following 1. Christ did rise truely and indeed so that his soule did truely and indeed returne unto his body from which it was
Divinity did descend Therefore it did also ascend Ans The signification of descending is not here proper His Divinity is said to have descended that is to have opened and manifested it selfe in place where before it had not 2. He ascended locally or bodily Locally that is truly going from one place to another He translated his humane nature from a lower place by a reall and most proper translation or removing into an higher place even into heaven which could not have been done if he had been in body every-where That Christ did ascend locally these places of Scripture convince Mat. 26.11 John 16.7.28 12.8 6.62 Acts 1.9 Colos 3.1 Ye shall not have me alwayes If I go not away the Comforter will not come unto you What then if yee should see the Sonne of Man ascend up where he was before While they beheld he was taken up He was taken up into heaven Seeke those things which are above where Christ sits at the right hand of God 3. Christ ascended visibly into heaven Visibly Acts 1.9 For his assumption and taking away from his Apostles was conspicuous and apparent to the sight While they beheld he was taken up And they beheld him ascending up so long untill a cloud tooke him up out of their sight 4. He ascended by his proper power that is by the vertue of his God-head as also by the same he rose from the dead By the power of his God-head This Jesus by the right hand of God hath been exalted 5. He ascended when he had conversed on the earth forty dayes after his resurrection and that therefore Acts 2.33 The fortieth day after his resurrection 1. That he might assure men of his Resurrection and of the truth of this flesh To whom also he presented himselfe alive after that he had suffered by many infallible tokens 2. That he might instruct his Disciples concerning his Kingdome Two causes why he ascended not untill 40. dayes and recall into their minds that which he had spoken before and farther adde some other things and so might ascertaine not them only but us also of his Resurrection and of the truth of his flesh or humane nature Acts 1.3 Forty dayes was he seene of them speaking of those things which appertaine to the Kingdome 6. He so ascended that he returnes not before the day of Judgement He shall so come as yee have seene him go into heaven Whom the heavens must containe till c. Acts 1. Object 1. Beyond heaven there is no place The Ubiquitaries objections Therefore the ascension into heaven is no locall translation Ans Beyond heaven there is no naturall place such as Aristotle defineth to be a superficiall extremity of a body containing and yeelding to a body contained but there is a supernaturall or heavenly place which what manner of thing it is cannot here be learned by discourse of mans wit and reason but onely by a celestiall view and beholding which the Angels already injoy and we shall one day have in heaven Sufficient it is for us that we leaving to search curiously what it is now know and beleeve that such a place there is according to these testimonies of Scripture I go to prepare a place for you I will come againe and receive you unto my selfe that where I am there may ye be also And Whither I go ye know Father John 14.2 â— 4. John 17.24 Colos 3.1 I will that where I am they which thou hast given me be with me Seeke those things which are above where Christ sitteth at the right-hand of God These and the like testimonies doe teach us that the heaven whereinto Christ ascended and which is above these visible heavens is truly a place For the particles Above Whither and Where doe expresse a place This kind of place Aristotle neither knew nor beleeved seeing he knew not the Scriptures Repl. Yet at least say the Ubiquitaries Christ was translated out of a place into that which is not a place whence we thus conclude That which is not in any place is every-where Christ is not in any place Non locum because he ascended above and beyond the visible heavens beyond which there is not any place Therefore Christ is every-where Answ 1. We deny the Major that the same is every-where which is not in any place For the highest or farthest heaven is not in any place neither yet is it every-where 2. The Minor is true of a naturall place which is defined to be the superficiall extremity of a body so compassing and containing any thing within it as it selfe also is compassed and contained within another We grant Christ is translated thither where is no place to wit naturall and Christ is now in no place that is no naturall place But these assertions are false if we speak of a supernaturall place which doth containe but is not it selfe contained and such a supernaturall place is beyond the visible heavens and in it Christ now is according to the Scriptures 3. Their supposition or ground whereon they build their argument is in every part denied by us That Christ was taken or translated out of a place wee have many maine proofes whether he were translated into a place or that which is no place it skilleth not This followeth Therefore he changed place So then Christs humane nature is finite and doth change place and therefore is not every-where For To be every-where and to change place are contradictory And therefore also his God-head which alone is infinite eternall and every-where is not said to change place But here the Ubiquitaries seek a shift that they may not be hurt by this weapon That which changeth place is not every-where Christs body changeth place Therefore that is not every-where They grant the Major of this Syllogisme to be true taking the words after one manner but here they contend that the words are taken after a diverse manner As that Christs body is every-where that is after a manner of majesty or in manner as it is a majesticall body it changeth place in manner of a naturall body or as it is a naturall body But they escape not a contradiction by this cavill For the diverse manner which taketh away a contradiction must not fall into the same and be all one with the words themselves for the clearing of which they are brought For so it is made a meer Tautology or speaking of the same thing and a begging of that which is in question as if I imitating them should say This aire is light according to the manner of light and it is dark as touching the manner of darknesse Againe This man is poore as touching the manner of poverty and is rich as touching the manner of riches Thus is the same affirmed of the same For the manner of poverty is nothing else but poverty and the manner of riches nothing but riches So also these manners which they
Why God would have us certaine of the last judgement 11. Why he would not have us certain of the time 12. Why God deferreth that judgement 13. Whether it is to be wished for 1. Whether there shall be any judgement THis Question is necessary For the Scripture also hath fore-told that there shall come in the later times mockers who shall account this Article for a fable Where is the promise of his coming For since the Fathers dyed 2 Pet. 3.4 all things continue alike from the beginning of the Creation The last judgement cannot indeed be demonstrated out of Philosophy but neither is there any thing in Philosophy against it But the whole certainty thereof is grounded on divine Prophecies The certainty of the last judgement is not to be sought in Philosophy but in Divinity or on the Doctrine of the Church For although the Philosopher perhaps would say somewhat as seeing a little through a mist as That it should goe well with the good and ill with the evill and That it is not likely that man was born to this misery yet by reason that man hath lost the knowledge of the righteousnesse goodnesse and truth of God wee cannot know out of Philosophy that any judgement shall be much lesse with what circumstances it shall be The arguments which Philosophy yieldeth are forcible indeed in themselves but are not made knowne but in Divinity and therefore the arguments themselves are only made forcible and of strength in Divinity Wherefore wee will draw reasons and proofes out of Divinity or the Doctrine of the Gospel by which it may appeare that there is a last judgement Six proofes of the last judgement The first proofe is drawne from expresse and plaine testimonies of sacred Scriptures As out of the Prophecy of Daniel As I beheld in visions by night behold Dan. 7.13 one like the Sonne of Man came in the clouds of heaven and approached unto the Ancient of dayes and they brought him before him And hee gave him dominion and honour and a kingdome that all people nations and languages should serve him his dominion is an everlasting dominion which shall never be taken away and his kingdome shall never be destroyed And againe a little before The Ancient of dayes did sit whose garment was white as snow and the haire of his head like the pure wooll Vers 9 10. his throne was like the fiery flame and his wheeles as burning fire A fiery flame issued and came forth before him thousands ministred unto him and ten thousands stood before him the judgement was set and the books opened The beast was slaine and his body destroyed and given to the burning fire Likewise out of the prophecy of Enoch alledged by the Apostle Jude Jude 14 15. Behold the Lord cometh with thousands of his Saints to give judgement against all men Moreover out of the sermons of Christ especially in Mat. 24.25 Likewise out of the sermons of the Apostles Acts 19 31. 1 Thess 4.16 He hath appointed a day in the which he will judge the world in righteousnes by that man whom he hath appointed whereof he hath given assurance to all men in that hee hath raised him from the dead The Lord himself shall descend from heaven with a shout and with the voice of the Arch angel and with the trumpet of God It is appointed unto men that they shall once die Heb. 9.27 and after that cometh the judgement And I saw a great white throne Rev. 20.11 12. and one sate on it c. And I saw the dead both great and small stand before God and the books were opened and another book was opened which is the book of life and the dead were judged of those things which were written in the books according to their workes Neither is the certainty of the last Judgement apparent only by these and the like plaine testimonies of Scripture but is deduced also out of other places by good consequence and hence are made those forcible arguments which the Philosophers saw but by a glimpse The second proof is drawn from the end whereunto mankinde was created God necessarily obtaineth his end but to this end did he create mankinde that man should be the image of God and the everlasting temple of God wherein he should be worshipped to whom he would communicate himselfe perfect wisedome righteousnesse and goodnesse and would impart his blessednesse which whereas it is now performed unto us and seeing it cannot be that God should create so most excellent a creature to perpetuall misery wee necessarily inferre that there shall be a change For God will obtaine his end and will not suffer the temple of the holy Ghost to be utterly consumed of rottennesse This blessednesse is a part of Gods image according to which man was made but this the Divel hath destroyed therefore God shall restore it who is mightier than the Divel And although the end for which man was created is hindered divers waies in this life yet God will at some time obtain it Wherefore it is not only as the Philosphers reason likely and probable that man was not made for these miseries but it is also most certain that the most excellent of all creatures was made to a better end Wherefore there must needs be at length a change By this argument is confirmed the happinesse of our bodies according to that of Saint Paul Know you not that your body is the temple of the holy Ghost 1 Cor. 6.19 which is in you The third proof is taken from the justice goodnesse and truth of God which requireth that it may goe full well with the good and with the evill full ill Philosophy knoweth not that God is so just good and true that hee will have the righteous to enjoy full and perfect blessednesse But this cometh not to passe in this life nay rather it goeth well with the wicked and evill in this life Therefore there must remaine another life wherein this shall be The holy Scripture useth this argument as in S. Paul 2 Thess 1.4 6. It is a righteous thing with God to recompence tribulation to them that trouble you Remember that thou in thy life time receivedst thy pleasure and likewise Lazarus paines Luke 16.25 now therefore is he comforted and thou art tormented The fourth is taken from Gods decree whereby he ordained and purposed with himselfe from everlasting to raise the dead Wherefore God being unchangeable will not cancell and revoke this his decree A register and copy thereof we reade in Ezekiel and presidents or examples we have Enoch Chap. 3. â— Elias and Christ The fifth is taken from Gods omnipotency whereby he is able to effectuate and accomplish things contrary to reason This argument Christ useth against the Pharisees Mat. 22.29 Ye erre not knowing the Scripture nor the power of God The sixth is taken from the glory of God sith God created man
that he should magnifie him for ever which cannot be if there were no resurrection nor judgement All other proofs and arguments may be referred unto these 2. What is the last judgement IN every wordly judgement are the Accused the Accuser the Judge the Cause Examination and Hearing of the cause the Law according to which judgement is given the Sentence of absolution or condemnation and the Execution thereof according to the Law Worldly judgement then in generall is an inquisition or examination of a cause by an ordinary and lawfull Judge according to just lawes and a pronouncing of sentence and the execution thereof according to the just lawes Now it is easie to define this last judgment of God which he will execute by Christ This Judge hath no need of inquisition or examination of the cause or of witnesses and accusers seeing he himselfe will make the works of all manifest because he is himselfe the searcher of hearts Therefore there shall be only the Judge and the offenders on whom sentence shall be given and the law according to which sentence shall be given and executed The definition of it is this 1. The last judgement is a judgement which God shall exercise in the end of the world by Christ The definition of the last judgment who shall then visibly descend from heaven in a cloud in the glory and majesty of his Father and Angels by whom also then shall be raised from the dead all men which have died since the beginning of the world unto the end thereof but the rest who are then living shall be suddenly changed and all presented before the tribunall seat of Christ who shall give sentence on all and shall cast the wicked with the divels into everlasting torments but shall receive up the godly unto himselfe that they may with him and blessed Angels enjoy eternall happinesse and glory in heaven Acts 1.11 A more brief definition Hee shall so come as yee have seen him goe into heaven It may be defined more briefly on this wise The last judgement shall be a manifestation of the hearts and inward thoughts of all men and a declaration of all their actions and a separation of the just and unjust who ever have lived or shall live from the beginning of the world unto the end proceeding from God by Christ and a pronouncing of sentence on these men and an execution thereof according to the doctrine of the law and Gospel the issue whereof shall be the perfect delivery of the Church and the finall abjection of wicked men and divels into everlasting punishment The confirmation of each part The parts of this definition we will now in few words confirme 1. The judgement shall be a manifestation of the just and unjust For the books shall be opened that the secrets of hearts may be laid open Rev. 20.12 2. There shall be a separation of the just and unjust For Christ shall place the sheep on his right hand but the goates on his left hand 3. This manifestation and separation shall be wrought of God by Christ Mat. 25.28 If of God then shall it be a most divine and just judgement If God be unrighteous how shall he judge the world It shall be made and wrought by Christ because Rom. 3.6 The Father hath committed all judgement to the Son John 5.22 Acts 17.13 God hath appointed to judge the world by a man 4. It shall be a pronouncing of sentence because the judge shall say to them on his right hand Come yee blessed of my Father To those on the left Goe yee cursed into everlasting fire Mat. 25.34.41 which is prepared for the Divell and his Angels 5. It shall be an everlasting execution And these shall goe into everlasting fire and the righteous into life eternall 6. After this manner the wicked and the godly shall be judged according to the Law and Gospel that is they shall be pronounced and declared just or unjust before the tribunall seat of Christ For the absolution of the just shall be principally according to the Gospel but shall be confirmed by the law The condemnation of the unjust shall be principally by the law but shall be confirmed of the Gospel Sentence shall be given on the wicked according to their owne merit Sentence shall be given on the godly according to Christs merit applied unto them by faith a testimony and witnesse of which faith shall be their workes Therefore also shall the godly confesse that the retribution of rewards cometh not by their merit but by his grace they shall say When saw we thee hungring or thirsting By nature we are all subject unto the wrath of God but we shall be pronounced blessed of God Mat. 25.37 not in Adam but in the blessed seed even in Christ Therefore the sentence shall be given according to the Gospel Object Vnto every man shall be given according to his workes Therefore judgement shall be given to all Rom. 2.6 not according to the Gospel but according to the doctrine of the Law Ans In this sense shall be given also unto the elect according to their works not that their works are merits but in that they are the effects of faith Wherefore then unto the elect shall be given according to their workes that is they shall be judged according to the effects of faith and to be judged according to faith is to be judged according to the Gospel Two causes why Christ will in the last â—ay raâ—her judge us according to the effects of faith than according to faith Now Christ shall rather judge according to workes the effects of faith than according to faith 1. Because he will have it known to others why he so judgeth lest the ungodly and condemned persons might object that he giveth us eternall life unjustly He will prove by our works the fruits of our faith that our faith was sincere and true and that therefore we are such as to whom life is due according to the promise Wherefore he will shew them our works and will bring them forth as restimonies to refute them that we have in this life applied unto us Christs merit 2. That we may have comfort in this life that we shall hereafter according to our works stand at his right hand 3. Who shall be Judge CHrist shall be the Judge John 5.22 27. the same person which is the Mediatour For the Father hath committed all judgement unto the Sonne and hath given him power also to execute judgement Acts 10.42 and 17.31 The Father and the holy Ghost shall judge by consent and authority in that he is the Sonne of Man Hee hath committed all judgement unto the Sonne Hee is ordained of God a Judge of quick and dead Hee will judge the world in righteousnesse by that man whom hee hath appointed Neither yet are the Father and the holy Ghost removed from this judgement But Christ immediatly shall
in the world inferre that the world is not governed by God or if so then hee is unjust for It should goe well say they with the righteous But it doth not so Therefore God either cannot performe it or standeth not to his promises or there is no providence Unto which their cavill we answer That because in this life it goeth not well with the godly it shall goe well with them at length after this life 2. God will have us know it for our comfort that we may comfort our selves amidst our evils and miseries with this that at length shall come a time when wee shall be delivered out of this corruption and rottennesse 3. That wee may retain and keep our selves in the feare of God and our duty and that others also may be reclaimed from evill This judgement shall be let us endeavour therefore that we may be able to stand in this judgement The Scripture useth this argument both wayes both to comfort us and to hold and keep us in our duty Christ shall at length judge the wicked and our enemies suffer wee therefore patiently persecutions Rom. 14.10 We shall all appear before the judgement seate of Christ therefore live wee godly Luke 21.36 Watch therefore and pray continually that yee may bee counted worthy to escape all those things which shall come to passe and that yee may stand before the Son of man 2 Pet. 3.11 Seeing therefore that all these things must be dissolved what manner persons ought yee to be in holy conversation and godlinesse 4. That the wicked may be left excuselesse for they are warned sufficiently that they should be ready at every season lest they should say they were oppressed unawares 11. For what cause God would not have us certain of the time of judgement ALbeit it be most certain that the last judgement shall at length be yet the day of that judgement is altogether uncertain Mark 13.32 Of that day and hour no man knoweth no not the Angels which are in heaven nor the Son himself save the Father Now the causes why God would have it hid from us are these 1. That he might exercise our faith and patience and so wee should shew that wee would beleeve God and persevere in the expectation of his promise albeit we know not the time of our delivery 2. That he might bridle our curiosity 3. That hee might keep us in his fear in godlinesse and in executing of our duty and so we should be no way secure but ready every moment because were are uncertain when the Lord will come 4. That the very wicked might not deferre and prolong repentance seeing they know not the houre Mat. 24.43 25. â—3 lest perhaps the day overtake them unawares If the good man of the house knew at what watch the theefe would come he would surely watch Watch therefore for ye know neither the day nor the hour when the Son of man will come Luke 19.13 Occupy till I come 12. For what cause God deferreth that judgement HEe deferreth it 1. To exercise faith patience hope and prayer in the godly 2. That all the elect may be gathered to the Church For in respect of them and not in respect of the wicked doth the world continue for the creatures were made for the children of the house the wicked use them as theeves and robbers But when the whole number of the Church is fulfilled and gathered together then shall be the end Now God will have the elect gathered by ordinary means he will have them in this life to hear the word and by it be renewed and converted to which is required some tract of time 3. Hee deferreth it that hee might grant unto all a time and space of repentance as in Noahs time and that his deferring might leave the wicked and obstinate without excuse Rom. 2.4 9.22 Despisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance God suffereth with patience the vessels of wrath prepared to destruction 13. Whether the last judgement be to be wished for WE are doubt lesse to wish for the day of judgment because it is an undoubted signe and token of that difference whereby the elect are discerned from the reprobate which declaration the godly do earnestly desire Moreover it shall be a delivery out of those miseries in which wee are Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death Revel 22.17 The Spirit and the Bride say Come Lord Jesu which they say not who are not ready to receive the Lord for the wicked tremble and shake at the mention of that judgment The meaning of the Article I beleeve in Jesus Christ which shall come to judge the quick the dead What is the meaning then of this Article I beleeve in Christ which shall come to judge the quick and the dead Ans I beleeve 1. That Christ shal certainly come and that at his second coming there shall follow a renewing of heaven and earth 2. That the self-same Christ shall come who for us was born suffered and rose againe 3. That he shall come visibly and gloriously to deliver his Church whereof I am a member 4. That he shall come to abject and cast away the wicked into everlasting pains Our comfort by Christs coming By these we receive great and sound comfort also and consolation For seeing there shall be a renovation or renewing of heaven and earth we have a confidence and trust that our state also shall be at length other and better then now it is seeing Christ shall come we shall have a favourable Judge for he shall come to judge who hath merited righteousnesse for us who is our Brother Redeemer Patron and Defender seeing he shall come gloriously he shall also give a just sentence and judgement and shall be mighty enough to deliver us seeing hee shall come to deliver his Church great cause why wee should cheerfully expect him seeing he shall abject and cast away the wicked into everlasting torments let us suffer patiently their tyranny To conclude seeing he shall deliver the godly and cast away the wicked he will also deliver not cast away us and therefore it is necessary that we repent and be thankfull in this life and flie fleshly security that we may be in the number of them whom he shall deliver ON THE 20. SABBATH Quest 53. What beleevest thou concerning the holy Ghost Ans First that he is true and co-eternall God with the eternall Father and the Son a 1 John 5.7 Gen. 1.2 Isa 48.16 1 Cor. 3.16 6.19 Act. 5.3 4. Secondly that he is also given to mee b Gal. 4.6 Mat. 28.29 30. 2 Cor. 1.22 Ephes 1.13 to make mee through a true faith partaker of Christ and all his benefits c Gal. 3.14 1 Pet. 1.2 1 Cor.
also the Church remitteth sins when according to the commandement of God shee pronounceth remission of sins to the repentant Againe one neighbour remitteth sins and trespasses unto another as concerning the pardoning of the private offence But God onely freeth us from the guilt of sin by his own authority God only washeth us clean from sin in the bloud of his Son In a word God only remitteth unto us all sins that is originall and actuall whether they be of omission or of ignorance Which healeth all their infirmities Psal 103.3 Rom. 8.1 There is no condemnation to them that are in Christ Jesus 3. For what remission of sins is granted REmission of sins is granted not verily of any lenity Remission of sins granted for Christs intercession and ment 1 Pet. 3.18 1 John 1.7 Col. 1.19 20. which is repugnant to justice but 1. Of the free mercy of God and of meer grace and Gods free love 2. For the intercession and merit of Christ applied by faith Christ hath once suffered for sins the just for the unjust that hee might bring us to God The blond of Jesus Christ cleanseth us from all sin It pleased the Father that in Christ should all fulnesse dwell and by him to reconcile all things to himself and to set at peace through the bloud of his crosse both the things in earth and the things in heaven Heb. 12.24 Ye are come to Jesus the Mediatour of the new Testament and to the bloud of sprinkling that speaketh better things then that of Abel By Christ we have redemption through his bloud even forgivenesse of sins Ephes 1.7 according to his rich grace For intreaty cannot be made without satisfaction because that we are to desire that God would yeeld somewhat of his justice 4. Whether remission of sins agreeth with Gods justice Gods justice satisfied for sin by Christ though it be remitted unto us IT is true indeed that it behooveth God as a just Judge not to leave sin unpunished and therefore not to remit it except some satisfaction be interposed But neither doth God leave it unpunished for hee punisheth sins in Christ or in the sinners themselves most sufficiently God pronounceth us in such sort just as he pronounceth us not to be obnoxious to punishment because of the most perfect satisfaction of Christ and this doth not contrary or crosse the justice and truth of God Object The justice of God requireth that they be punished who sin Therefore such a remission of sins as is granted without sufficient punishment of the party sinning is impossible or doth contrary and crosse the justice of God Ans It is contrary to Gods justice not to punish sin at all that is neither in him that sinneth nor in any other who undergoeth the punishment for him that sinneth Repl. To punish one that is innocent in place of him that hath offended is repugnant also to Gods justice Ans True if the innocent party be such a one who 1. Will not undergoe the punishment 2. Is not of the same nature with the offender 3. Is not able to suffer sufficient punishment 4. Is not able to recover out of it for God will not have him that is innocent to perish for an offender 5. Is not able to restore and convert the offender that he may thenceforward cease to offend and further to give him faith which may imbrace and receive this his benefit But all these conditions are in Christ as clearly appeareth by the testimonies following Christ hath loved us and hath given himself for us Ephes 5.2 to be an offering and sacrifice of a sweet smelling savour unto God I lay down my life for my sheep John 10.18 Isa 53.5 2 Cor. 5.15 He was wounded for our transgressions Christ died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again John 2.19 John 10.17 Ephes 5.25 Titus 2.14 Destroy this temple and in three dayes I will raise it up again I lay down my life that I may take it again Christ loved the Church and gave himselfe for it that hee might sanctifie it Hee gave himself for us that he might redeem us from all iniquity and purge us to be a peculiar people unto himselfe zealous of good works 5. Whether remission of sins be freely given Our sins remitted freely in respect of us though they cost Christ full dearly ALbeit God remitteth not our sins unto us except a most sufficient punishment be first paid for them yet he remitteth them freely unto us for Christs sake whom our debt cost enough Object If he pardoned them for Christs satisfaction then doth he not remit them freely Ans He remitteth them freely in respect of us that is without any satisfaction of ours and pardoneth them for the satisfaction made by another Repl. And he that after this sort pardoneth doth not freely pardon for this is a rule What a man doth by another that hee seemeth to do by himself Wherefore we our selves pay it in paying it by Christ Ans God also giveth us freely this price and ransome John 3.16 that is this satisfier and mediatour Christ who is not bought of us So God loved the world that he gave his only begotten Son that whosoever beleeveth in him should not perish but have life everlasting 6. To whom remission of sins is given Remission of sins given unto all the elect and to them only John 3.36 Acts 10.43 REmission of sins is given to all the elect and them alone because it is given to them all and alone who beleeve and none beleeve but the elect onely for the reprobate never have true faith and beleefe therefore they never obtain remission of their sins Hee that beleeveth in the Sonne hath everlasting life To him give all the Prophets witnesse that through his Name all that beleeve in him shall receive remission of sins Yet all the elect have not alwayes remission of sins but all beleevers have it alwayes because they onely have remission of sins who beleeve that they have it But this the elect do not alwayes beleeve but then first when they are converted and indued with faith yet in respect of the secret and fore-determined purpose of God they have alwayes remission of sins Now infants have remission of sins because they have faith and conversion in aptitude and inclination though not actually 7. How remission of sins is given Remission of sins given by faith through the working of the holy Ghost REmission of sins is given by faith alone by which being wrought and kindled in us by the holy Ghost we receive the same Therefore it is then also given when by faith it is received God verily decreed from everlasting to pardon in Christ for his satisfaction the sins of the elect but he doth actually forgive all and every faithfull man their sins then when reputing them for just he
holy Ghost For the holy Ghost by the Word worketh in us the knowledge of God and his will that knowledge hath following it a study and desire more and more to know God and live according to the prescript of his will John 6.68 1 Cor. 4.15 Rom. 1.16 Rom. 10.17 Whither shall we go say the Disciples Thou hast the words of life In Christ Jesus I have begotten you through the Gospel The Gospel is the power of God unto salvation to every one that beleeveth Faith is by hearing and hearing by the Word of God And this is the ordinary manner of giving us this beginning of everlasting life namely by the Word mediately But there is another manner of giving the same unto infants and by miracles such as was the conversion of the Theefe on the Crosse of Paul and of Cornelius Here the ordinary way onely is respected which is proper unto men of yeeres 6. When everlasting life is given Everlasting life is begun here by conversion IN this life is given the beginning of eternall life but the consummation and accomplishment thereof shall be given us after this life howbeit to none but such as have received the beginning thereof in this life For unto whom life everlasting is not begun to be given here that is who beginneth not here to feele a part of eternall life to wit faith and conversion unto him life everlasting shall never be given after this life 2 Cor. 5.2 Mat. 13.12 Therefore we sigh desiring to be cloathed with our house which is from heaven because that if we be cloathed we shall not be found naked To him that hath it shall be given and from him that hath not shall be taken away even that which he hath The consummation of everlasting life is after this life It is consummated in the world to come by glorification for unto whom everlasting life is begun to be given here to them it shall be given finished complete and consummated And of this consummation there are two degrees one when the soule loosed from the body is presently carried into heaven because by the death of the body we are freed from all infirmity the other degree is greater higher and more glorious when in the resurrection of the bodies the soules shall againe be united to their bodies because after the resurrection we shall be made glorious and shall see God even as he is He that heareth my word and beleeveth in him that sent me hath everlasting life John 5.24 and shall not come into condemnation but hath passed from death to life Now are we the sons of God 1 John 3.2 but yet it doth not appeare what we shall be and we know that when he shall appeare we shall be like him for we shall see him as he is 7. Whether we can in this life be assured of everlasting life IN this life not onely we may but we ought also to be assured and certaine of everlasting life otherwise we shall never have it For it is given to all the faithfull and to them onely Farther to beleeve eternall life is to be assuredly perswaded that not onely some shall be partakers thereof but that I also am one of that number which is to be observed against Papisticall diffidence and uncertainty For we must be certaine of our finall perseverance Being justified by faith we have peace towards God Rom. 5.1 John 10.28 I give unto them eternall life Now he should not give eternall life if he gave a doubtfull and uncertaine life which might be interrupted The gifts and calling of God are without repentance Rom. 11.19 John 10.28 Phil. 1.6 2 Tim. 1.12 No man shall take my sheep out of my hand He which hath begun a good work in you he shall perfect it I know whom I have beleeved and I am perswaded that he is able to keep that which I have committed to him against that day He that beleeveth knoweth that he doth beleeve This assurance and certainty is grounded on sure and strong reasons The reasons whereon out assurance of everlasting life is grounded 1. The author of everlasting life is unchangeable even God himselfe 2. Gods election is eternall and also unchangeable 3. Christ is heard in all things which he desireth of his Father But he prayed that his Father would save all those whom he had given him 4. God will not have us to pray for good things necessary to salvation with a condition but simply because he hath promised it John 17.11 24. 1 Tim. 2.19 The foundation of God remaineth sure with his seale The Lord knoweth who are his Wherefore to doubt of the perseverance and consummation of eternall life were to overthrow the faith and truth of God and to make void Christs intercession But whence may we be assured hereof Of the consummation of everlasting life we must be assured by the beginning thereof To every one that hath it shall be given The gifts of God are without repentance God is faithfull Therefore as he hath begun so will he perfect his work How we are assured of the beginning and consummation of eternal life in us Mar. 9.24 Of the beginning of eternall life we are assured chiefly by a true faith which withstandeth doubts that is which hath a purpose to resist the Divell and crieth I beleeve Lord help my unbeliefe Moreover by a full perswasion of the good will of God towards us and our consent herein which is two wayes 1. By the peace of conscience towards God which we have being justified by faith 2. By true repentance and a full purpose and intent to live according to Gods commandements For faith cannot be without repentance Whose house we are Rom. 5.1 Heb. 3.6 if we hold fast the confidence and the rejoycing of the hope unto the end That which now hath been spoken of this Article doth sufficiently declare what it is To beleeve everlasting life namely assuredly and certainly to be perswaded What it is to beleeve everlasting life 1. That after this life there shall be also a life wherein the Church shall be glorified and God magnified of her everlastingly 2. That I also am a member of this Church and therefore partaker of everlasting life 3. That I also in this life have and injoy the beginning of everlasting life Quest 59. But when thou beleevest all these things what profit redoundeth thence unto thee Answ That I am righteous in Christ before God and an heire of eternall life a Heb. 2.4 Rom. 2.17 John 3.36 Quest 60. How art thou righteous before God Ans Onely by faith in Christ Jesus b Rom. 3.21.22 24. 5.1 Gal. 2.16 Ephes 2.8 9. Phil. 3.9 so that although my conscience accuse me that I have grievously trespassed against all the commandements of God and have not kept one of them c Rom. 3.9 c. and further am as yet prone to all evill d
Supper therefore is often to be iterated and celebrated 1. Because of the words of the institution 2. In respect of the end and purpose of the institution because it must be done in remembrance of Christ Shew the Lords death That is beleeve that Christ dyed and that for you and then professe it also publickly before all Till he come Therefore it must be observed unto the worlds end neither is any other externall form to be looked for untill the day of judgement The words of the institution which have been hitherto expounded 1 Cor. 10.16 may be made more plain and cleer by these words of the Apostle The cup of blessing which wee blesse is it not the communion of the bloud of Christ The bread which we breake is it not the communion of the body of Christ The cup of blessing That is the cup of thanksgiving which is received namely to this end that we may yeeld thanks to Christ for his death and passion The communion of the body likewise the communion of the bloud is to be made through faith partakers of Christ and all his benefits the same spirit being in us which is in Christ John 15.2 â—phes 5. 1 John 1.6 and working the same in us which he worketh in Christ Or it is a spirituall fellowship of the faithfull with Christ as of members with the head and branches with the vine Bread and wine is the communion that is it is the signe and testimony of our communion with Christ But this our communion as the Apostle briefly declareth consisteth in this that wee who are many are but one body Whence it is most easie to collect That this communion of Christ is not a corporalleating For it is wrought only by faith and the holy Ghost Christ is the head and we the members and all wee who are members have also a communion of all Christs benefits Therefore the head is common the benefits common and so the members also common among themselves wherefore their love and dilection is common and mutuall Quest 78. Are then the bread and wine made the very body and bloud of Christ ON THE 19. SABBATH Ans No verily a Matt. 26.29 Mark 14.24 But as the water of baptism is not turned into the bloud of Christ but is only a signe and pledge of those things that are sealed unto us in baptism b Ephes 5.26 so neither is the bread of the Lords Supper the very body of Christ c 1 Cor. 10.16 11.26 although according to the manner of Sacraments and that forme of speaking of them which is usuall to the holy Ghost d Gen. 17.10 11. Exod. 12.11 13. 13.9 Titus 3.5 1 Pet. 3.21 1 Corinth 10.4 the bread is called the body of Christ The Explication THe Papists Transubstantiation under which also Consubstantiation maintained by the Ubiquitaries and others is comprehended is in this Question of the Catechisme consuted and rejected and the sacramentall kind of speech which we use with the true sense of those words of Christ This is my body examined and unfolded We will first intreat of that forme of speech which we use and of the true meaning of Christs words then will wee handle the controversie of Transubstantiation and Consubstantiation That therefore which hath been heretofore spoken in generall of sacramentall phrases and termes must be restrained to this Sacrament For thus Austine himself descendeth from the generall rule of sacramentall termes unto a particular instance of eating Christs flesh Eâ—ist 23. ad Bonifâ—â— This saith he is the only way to find whether a phrase be proper or figurative That whatsoever in Gods word cannot properly be referred to some point of morall duty or to the truth of faith you may be assured that it is figuratively spoken And a little after hee produceth this example Except yee eate the flesh of the Sonne of man and drink his bloud yee have no life in you Hee seemeth saith Augustine by these words to injoyne us some hainous crime It is therefore a figurative speech instructing us that wee are to partake of Christs passion and joyfully and fruitfully to recall to mind how his flesh was crucified and wounded for us Wherefore as of Baptisme as hath been already declared so of the Lords Supper also the Scripture speaketh sometimes properly and sometimes figuratively The speech is figurative when Christ saith of the bread This is my body and of the cup This is my bloud Likewise when Paul saith This cup is the new Testament in my bloud For in these the name of the thing signified is attributed to the signe Paul also then speaketh figuratively when he saith This is my body which is broken for you because he attributeth the property of the signe which is to be broken to the thing signified Thus Cyprian must be understood When we drink of the cup we cleave to the crosse Serm. de Coena Hom 24. in 1 Cor. 10. Hom. 27. wee suck Christs bloud and lay our tongues in our Redeemers wounds Thus Chrysostome is to be interpreted when he saith Christs bloud is in the chalice Christs body which is in heaven is presented on earth to our view and is not only seen but touched of us nor touched only but eaten also he is held bitten and eaten of us in token of love as sometimes wee bite at him whom we love and touch his flesh with our tongue These sentences are not truly spoken or understood of the body of Christ but by a trope and figure usuall in sacraments Now the speech is proper when Christ saith Doe this in remembrance of me and when the Fathers every where say The breaking of bread is a memoriall a lively shadow of Christs sacrifice The bread signifieth the body of Christ It is a figure a signe a sacrament of the body of Christ Of the controversie concerning the words used in the Supper NOw whereas our adversaries the Papists and others deny that Christs words are sacramentally spoken and say we are to keep the letter wee must here adde something touching the controversie of the letter and meaning of the letter The Papists bear us in hand that by the vertue and force of consecration there is made a transubstantiation or changing of the bread into the body of Christ the accidents only remaining Others tell us of a consubstantiation or co-existence of Christs body in or with the bread The Transubstantiaries The Transubstantiaries and Consubstantiaries relie not on the simple meaning of Christs words together with the Consubstantiaries doe boast and glory that they understand the words of Christ simply and aright But neither perform that which they brag and boast of for that is the true simplicity and property of the word whereunto for the just understanding and interpretation thereof nothing is to be added neither ought to be taken from it neither any thing altered But as many as hold that the body of Christ
the light 1 John 1.7 we have fellowship one with another and the bloud of Jesus Christ his Son cleanseth us from all sin And further this communion whereof Saint Paul speaketh is our union with Christ and fruition of all his benefits by faith Hither belongeth the similitude of the body and the members the vine and the branches which have nothing to doe with any corporall eating This communion was and is common to all the faithfull from the beginning unto the worlds end But they could not eat the body of Christ corporally by their mouth That we might grow up unto him by whom all the body is coupled and knit together Eph. 4.15 16. He that is joyned unto the Lord is one spirit 1 Cor. 9.17 And by one spirit are we all baptised into one body Hereby know we that we dwell in him and hee in us 1 John 4.13 because hee hath given us of his Spirit This union therefore is that communion which is wrought by the holy Ghost wherefore it is spirituall For bread cannot be this communion but by a figure as it is a signe Repl. He that is guilty of the body of Christ eateth it They who receive unworthily are guilty of the body of Christ Therefore they eat it corporally for spiritually they cannot because if they could so eat it they should not be guilty Answ The Major is false For he is guilty of Christs body who by his sins hangeth it on the crosse again and despiseth Christs benefits For any reall eating is not required to this guilt but he that will not receive Christ offered by faith is thereby made guilty So the injury done unto the Ark is said to be done unto the Lord. Repl. They that discern not the Lords body eat it But the guilty discern it not Therefore they eat it Ans It the Major be taken sacramentally as of the bread which is called and is the body of Christ it is true but if properly it is false For not to discern his body is not to give due honour to it to contemn it yea not to receive the thing signified So They are said to tread under foot the Son of God Heb. 10.29 and to count the bloud of the testament as an unholy thing who contemn him 5. They reason from the testimony of the Fathers and the godly of ancient times in the purer state of the Church Ans The sayings of the Fathers are to be understood sacramentally or of our spirituall communion Repl. 1. Augustine saith Thou shalt receive this in the bread which hung on the crosse and this is the cup which was shed out of Christs side Answ In the bread as in the signe that is together with the signe thou shalt receive the thing signified When we receive the bread we are certain that wee have Christ Repl. 2. Cyril upon John saith By naturall participation not onely spiritually but also corporally not onely according to the spirit but also according to the flesh corporally and essentially Answ Cyril speaketh not of the manner of eating but of the thing which was to be eaten He sheweth that we are made partakers not only of Christs spirit but also of his humane nature Now he understandeth a spirituall communion 1. Because hee citeth those places concerning it John 6. 1 Cor. 10. where no mention is made of corporall eating 2. He speaketh of the presence of Christ not in the bread but in us 3. He proveth the abiding of Christ in us by the use of the Supper not by any corporall eating 4. He so describeth it that hee saith It shall continue in the life to come 5. Hee speaketh of that communion which is proper unto the saints Now this is spirituall for otherwise it should befall also to the wicked The shifts of Consubstantiaries whereby they go about to elude and shift off certain of our objections not all for moe are objected against them 1. WEe make not say they any Capernaiticall eating Ans We demand of them whether Christ be eaten by the bodily mouth be it after a grosse or after a finer manner But how ever they answer in that opinion which they hold there is too too much idolatry for Christ refuting the Capernaites doth not distinguish the eating of him into a grosse and a finer manner but saith simply That his body cannot be eaten with the bodily mouth for he saith that he must ascend And that the words which he speaketh are spirit and life 2. We maintain not Ubiquity for there is not a word thereof to be found Ans Here is to be observed the dissention of the adversaries about Ubiquity But neither is a word to be found hereof That the body of Christ is together in two places And further of this their opinion followeth Ubiquity For he that is together and at one time in moe places must needs be infinite and therefore every-where 3. Wee overthrow not the article of Christs ascension Ans Yea but they doe overthrow it For while they hold that as often as the Supper is celebrated Christ is corporally eaten they must needs say that he remaineth and is invisible on earth But he is said to have left the world to have ascended from a lower place into an higher and to remain in heaven untill he come to judgement Now that some except that Christ doth descend from heaven as often as the Supper is administred it is already refuted 4. We take not away the doctrine of the properties of Christs humanity Ans They altogether take it away For they will have his humane nature to be such as is not seen nor felt nor limited in place Rep. But Christ did put off these infirmities and retained the essentiall properties Ans But these are very essentiall properties which being taken away the verity also and truth of his humane nature is taken away Augustine saith Take away from bodies their spaces and they shall be no where 5. Wee abolish not the doctrine concerning the communicating of properties of both natures Ans Yea but they endeavour it For they apply those properties of his divine nature which are affirmed of the whole person in the concrete to both natures I will be with you to the end of the world This they understand of both natures which is all one as if when it is said Christ God and man was circumcised one should thus conclude Therefore the God-head of Christ was circumcised as well as his flesh Repl. This only we adde That those articles belong not unto them Ans After this sort all sects may shift off all testimonies of Scriptures But they belong hither and that by a double right 1. Because they are written of the body of Christ But the body of Christ belongeth to the Supper Therefore these articles also belong hither for they shew how Christs body is to be eaten 2. They belong hither because no article of faith is at variance with another So
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
God alone who saith That he will not give his glory to another Esay 42.8 3. The hearing of our secret and inward groanes which God hath by his owne power and nature is communicated to the Saints by grace Therefore they are to be prayed unto by us Ans The Antecedent is false For God doth not communicate these properties unto others whereby he will be discerned from others as his infinity his omnipotency his infinite wisdome his beholding of the hearts and therewithall his hearing of such as call upon him these properties he communicateth to no creature neither by nature nor by grace Thou onely knowest the hearts of the children of men 2 Chron. 6.30 4. The Saints have by the grace of God wrought miracles whereby also God is discerned from creatures Therefore God hath communicated some of his prerogatives and properties unto the Saints and by consequent the knowledge of the thoughts and affections of all that pray unto them Answ This reason is doubly faulty 1. The consequence is not of force from a generall particularly put unto a certaine speciall wherefore it followeth not that God hath communicated with his Saints a knowledge of hearts universally or of the hearts of all that make invocation albeit it were true which yet we grant not to be true that he did communicate some of his prerogatives or essentiall properties with the Saints except it may be proved by certaine testimony of Scripture that amongst those some communicated prerogatives this is also contained But the contrary hereof hath beene already proved 2. The proofe of the Antecedent drawne from the example of miracles is of no force For there is not any power of working miracles transfused by God into the Saints neither do the Saints worke these by their owne vertue or by any vertue communicated unto them by God but are only Ministers of the externall works that is of fore-tellings or tokens which when the Saints do God doth manifest unto them that he will by his owne vertue not transfused into them nor by the like vertue created in them but by his owne proper vertue being and remaining in himself alone worke those wonderfull works and proper unto an omnipotent nature and if we speake truly and properly he it is alone that worketh them The Saints are said to worke them by a figure of speech as being the Ministers of the outward worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which God addeth unto the working of the miracle as a signe of his presence power and will Wherefore it doth not hereof follow that either the infinite wisdome and universall knowledge of hearts or other essentiall properties and prerogatives of God are communicated with the Saints 5. Some Prophets saw the thoughts and perceived the privy devises of other men 1 Kings 14.6 2 Kings 6.12 Acts 5.2 as Ahijah knew the thoughts of Jeroboams wife Elizeus knew the thoughts of the King of Syria Peter knew the cousenage and fraud of Ananias and Sapphyra Therefore God hath communicated the knowledge of minds and hearts unto Saints Answ 1. A few extraordinary examples make not a generall rule 2. They knew these things by the gift of prophecy wherewith they were indued by reason of their office and calling which they had and bare for the edifying of the Church neither yet did they know alwaies neither the thoughts of all neither by any power within them to behold hearts and minds but through a divine relelation from God they knew only at such a time and such things as was requisite for the prosit and utility of the Church to be revealed unto them But hereof it doth not follow that the Saints departed also are indued with the gift of Prophecy because there is no need thereof in the life to come and they beare no longer that office which they beare in this life neither doth it follow that they behold the minds and hearts of men or understand from God the thoughts affections and necessities of all men 6. Christ saith Luke 15.10 That the Angels of God rejoyce for one sinner that converteth Therefore the Angels behold the hearts of men The same is likewise proved of the Angels out of Daniel Cap 9. 10. Therefore the Angels being in heaven behold repentance and other desires in mens hearts which are on earth Answ A cause is ill gathered and concluded of an effect when that effect may come of other causes For it is not necessary that Angels should know those things by the beholding of mens hearts which they may know either by effects or by signes and tokens or by divine testimony and revelation For it agreeth not to the Angels onely but unto all the godly also on earth to rejoyce for the conversion of one sinner neither yet doe they behold the hearts of men 7. The soule of the rich Glutton saw from hell Abraham and Lazarus being in heaven implored Abrahams help Luke 15. â—3,25 and knew the state of his five brethren in this life and Abrahams soule likewise did heare and see the soule of the rich man Therefore the soules of the Saints in heaven see and heare the state and prayers of them that converse here on earth and therefore are to be invocated Answ First they do amisse to take that properly which Christ spake allegorically and by the way of parable in translating his speech from corporall things unto spirituall things not thereby to shew that these are like unto them but applying his speech as might best fit our capacity to advertise us of the estate of the godly and wicked after this life For soules have not either bosomes wherein to receive one another or eyes to lift up or tongues to be dried with thirst or fingers to dip into water neither doe they use any mutuall parly or conference from hell and heaven Christs purpose therefore is by these figures of words to expresse the thoughts affections torments and state of the wicked abiding in paines after this life Moreover were it so that these things had beene in such wise done as they are reported against which yet the very words themselves are yet could nought be hence proved for the beholding of mindes neither yet for the knowledge of all externall things For neither Abraham nor the Glutton is said to have understood the secret thoughts and cogitations of each other but to have knowledge of them by speech And Stephen also being on earth saw Christ being in heaven and Paul heard Christ speaking from heaven neither yet do all the Saints see or heare what is done in heaven neither did Stephen and Paul see or heare these things at all times 8. Christ according to his humanity maketh request unto the Father for us all and therefore according to his humanity he knoweth the desire and necessity of them that call upon him in all places and at all times Wherefore the Saints also have communicated unto them from God the beholding of
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
every day more and more deviate from that primitive simplicity But why do I wonder 2 Thes 2.1 Hom. 3. in Rom. Hom. 3. in Tit. 3. seeing God punisheth the world by sending upon it strong delusions in that it loves not the truth But because as Chrysostome saith Errour is various and intricate and hath a restlesse and unstable quality it is no strange thing that of one errour many do arise and that out of one Controversie ten doe proceed At the first the onely Controversie was about the tenth Article concerning Christs body lurking under the bread as also of the orall manducation in the Lords Supper which Controversie was long in agitation amongst the Lutherans but in all the other Articles here set downe by us there was a full consent as the Acts of the Conference at Marpurge Anno 1529. do witnesse yea Divines began to agree in the doctrine of the Lords Supper Anno 1536. but this agreement was quickly broke because after Luthers death some could not handsomely maintainer their opinion of Christs corporall presence in the Bread seeing none of the Evangelists did utter these words of Christ This is my body after this manner This bread is my body or under the bread or under the species of bread lurks my body Besides Christ whom they include in the Wafer or Host according to our Catholick beliefe is not now upon the earth but in heaven sitting at the right hand of God from whence he will come to judge the quick and the dead they were in good hope to shelter their opinion under some other Articles of faith and chiefly under that of the personall union of the two natures in Christ Hence they went about to establish his Ubiquity and Omnipotency hitherto unheard of in the world using this shift If Christs body be every-where it will be also in every Host if it be in every Host then it will be every-where Then they fondly imagined the Article of Christs sitting at the right hand of the Father to be the same with that of the personall union of the two natures as if you would say Christs humanity with the Sonne of God which is that very right hand of God every-where present is personally united and filleth heaven and earth Thirdly because they saw that the Article of Christs Ascension did overthrow the Ubiquity and corporall presence in the Bread by an unheard of and Allegoricall way they expounded Christs Ascension to be meant of nothing else but of his vanishing into the aire of his advancing unto the Divinity and of his Ubiquity To these new monsters of opinions as well the Pontifician Doctors as those of our profession besides divers of the Lutherans did stoutly oppose themselves defending the ancient simplicity and truth of these Articles of our faith which the new Artists of Ubiquity perceiving and finding that they failed here of their purpose they found out new engines and began to accuse those whom they stile Calvinists of other errours to provoke them to Conference and Disputation not onely about the Person of Christ but also about the other Articles of Christianity bragging they could convince them of many fundamentall errours taught in the Reformed Churches Concerning Predestination That all men were not elected but that many were called and few elected Concerning the merit of Christs death That the wicked and incredulous so long as they remained such were not partakers thereof but onely the Elect that beleeved That the promises of the Gospel were universall in respect of the faithful but not of unbeleevers and Epicures Concerning faith That it is the singular gift of God That it is given onely to the Elect in whom onely it is rooted and permanent That the same can never be finally lost because it proceeds of the incorruptible seed of Gods word Concerning the Ministery That Ministers were onely outward dispensers of the word but God wrought inwardly by his Spirit Concerning Sacraments That Christ was yesterday to day and the same for ever and that therefore he was the matter or subject of all Sacraments both of the Old and New Testament Besides that no man either by the word or Sacraments could be partaker of Christ without faith Concerning Baptisme That there was a two-fold washing one outward of water by which the filth of the body is washed away the other inward of the bloud and Spirit of Christ which is the Covenant of a good conscience with God That the Minister baptised onely with water but Christ in the true administration of Baptisme did baptise with the holy Spirit Also that Infidels were not regenerated by Baptisme Also that the children of Christians were children of the promise and of the Covenant even before Baptisme and that for this cause they were to be baptised This doctrine since the yeare 1586. hath beene not onely condemned as Calvinisticall and Hereticall but also reproached and accursed by them who glory in the name of Lutherans And when among the ignorant Vulgar they traduce these Articles as errours of Calvinisme they thinke they have bravely maintained their Cause in defending their fictions of Ubiquity and of a carnall presence in the Lords Supper which now we leave for a while committing our whole cause of God But it is certaine that they have so farre relapsed into the sinke of Pelagianisme and Popery that it is to be feared they will overwhelme the Lutheran Churches with greater darkenesse then ever heretofore and yet alas they stick not to call this the true Evangelicall doctrine and that of the Augustan Confession teaching concerning predestination that in God is no election but that he did promiscuously choose all men Concerning Christs death that he by his death redeemed all men and reconciled them to God that he hath sanctified them and hath received them into favour whether they beleeve or not Concerning remission of sins that a generall pardon is given to all men both faithfull and Infidels Concerning the promises of the Gospell that they belong to all both faithfull and Infidell Concerning Faith that it is the cause of Election that God did first foresee who were to beleeve and persevere that faith is not in our power that notwithstanding it is a worke which God promotes in us and that it may be lost and may be in hypocrites Concerning the Ministery that Ministers may by their preaching conferre divine efficacy and that they are dispensators both outwardly and inwardly Concerning Sacraments that the Sacraments of the Old Testament were onely shadows without Christ the body Concerning Baptisme that there is a mysticall efficacy in the water to wash away sinne and to regenerate that the holy Ghost and his efficacy are annexed to the water that the water and Spirit have the same effect that hypocrites and Infidels in Baptisme are regenerated by the holy Ghost that the Minister doth not onely baptise with water but conferres also the holy Ghost that Christian Infants before Baptisme belong no more to
the Covenant then the children of Turks also that before Baptisme they are possessed by Satan who is by words and crossings to be cast out by the Exorcist and other such like passages Which doctrine truly is repugnant to the Gospell neither is it found in the Augustan Confession of which they so much bragge nor in the word of God and which by Mâ— Luther with great zeale hath beene refuted and rejected So thou mayest see Christian Reader to what we are come to But to what purpose is it to know the beginning of Controversies Let us rather endeavour how to be freed from them Let us beseech God that he will be pleased to helpe his afflicted Church to sanctifie her in the truth of his word to encline the Teachers and Ministers of his Gospell to moderation and to the love of Peace and concord and then these Errours will easily fall to the ground without any laborious refutation and Truth will succeed in their stead For Nothing is weaker then errour saith Chrysostome it is entangled with its owne wings Hom. 28. in â— Cor. 15. Hom. 4. de laudibus D. Pauli nor is there need of any other battery or assault And as the same Father saith Such is the condition of errour that of it selfe though none resist it will grow old and fall away On the contrary the state of truth is such that when it is opposed by many it is stirred up and increaseth Therefore it is no wonder that the unluckie tares grow up so fast in the Lords field but truth the daughter of time by Gods assistance will roote it up at last Neither is it needfull that Gods faithfull servants should weary themselves in refelling our Adversaries virulent Libels for this will tend no wayes to Peace the onely way to victory and concord is if with our infirmity with feare and trembling with modesty and forbearance with the evidence of the Spirit with the power of the word we defend the Truth which shall be my chiefe endeavour in the explication of these Aphorismes for at last the Spirit of Christ will be stronger then the spirit of Satan and the kingdome of Christ will be more powerfull then the kingdome of the Devill Judgement shall returne to righteousnesse and all they that are upright in heart shall follow it Psal 94.15 Tertullian against Valentin Truth is no wayes ashamed but onely to be hid In the Catecheticall Miscellanies are contained these ensuing Heads I. APhorismes containing the doctrine of the Reformed Churches and the chiefe heads of Christian Religion Page 689. II. The secular Theme concerning Popery Page 737 III. The Creed of blessed Athanasius with Parie's Notes Page 753 IV. The Creed of the Fathers of Antioch against Paulus Samosaâ—enus Page 767 V. A Question Whether God created all men in Adam for one end to wit upon condition of the Law observed Page 768 VI. Animadversions upon the Thesis of D. Aegidius Hunnius concerning the Hypostaticall Union Page 770 VII A reconciling of the Controversie concerning Christs active and passive righteousnesse Page 791 VIII A piece of a Speech concerning the fruit of Christs Death Page 807 IX An Introduction to the Controversie of the Eucharist Page 812 X. The Epitome of Arminianisme or the Examination of the five Articles of the Remonstrants in the Netherlands Page 817 APHORISMES OF THE ORTHODOXALL DOCTRINE of the Reformed CHURCHES ARTICLE I. Of the person of Christ I. WE beleeve and professe with our mouth and heart before God and men and by this confession we will be knowne from all Infidels and Hypocrites that Jesus Christ is a person truly God and man subsisting of two natures true and perfect the divine and humane personally a united And therefore true b God of the same substance with the c Father and coeternall according to his d divinity and true man e of the same substance with us in all f things borne of the Virgin Mary in time according to his g humanity the one h and the only begotten of i God and the Son of k man the one and onely Mediatour between God and l man not two but one Christ Testimonies of Scripture and of Creeds a Colos 2.9 In him dwelleth the whole fulnesse of the Deity corporally 1 Tim. 3.16 Without controversie great is the mystery of godlinesse God manifested in the flesh b John 1.14 And that Word was made flesh 1 John 15.20 This is that true God and life eternall c John 1.14 We beheld his glory as of the onely begotten Son come out from the Father Psal 2.7 Thou art my Son this day have I begotten thee Prov. 8.24 When as yet there was no depths I was formed Mic. 5.2 His going out was from the beginning from everlasting ages d Phil 2.6 Who when he was in the forme of God thought it no robbery to be equall with God Heb. 1.3 He is the splendor of his Fathers glory the character of his person Col. 1.15.17 He is the image of the invisible God and the first borne of all creatures and he is before all things and all things subsist by him e Phil. 2.7 He emptied himselfe taking upon him the forme of a servant made like unto men and in shape was found as man Heb. 2.14 16. Because therefore children are partakers of flesh and bloud he also was made partaker of the same he tooke not on him the nature of Angels but the seed of Abraham he tooke f Rom. 1.3 And to his Son made of the seed of David according to the flesh Heb. 2.17 Whence he ought to be like his brethren in all things that he might be a mercifull and faithfull High-Priest in the things concerning God to expiate the sins of the people g Gal. 4.4 After that the fulnesse of time came God sent out his Son made of a woman Mat. 1.23 Esay 7.14 Behold a Virgin shall conceive and shall bring forth a Son Luke 2.7 Mary brought forth her first begotten Son h Rom. 8.32 Who spared not his own Son but gave him up for us all i John 3.16 God so loved the world that he gave his only begotten Son k Mat. 9.6 That you may know that the Son of man hath power on earth to forgive sins l 1 Tim. 2.5 One God and one Mediatour between God and men to wit the man Christ Jesus Acts 4.1 Nor is there salvation in any other nor is there any other name under heaven given among men by which we can be saved m Athanasius in Symbolo This is the right faith that we beleeve and confesse that our Lord Jesus Christ the Son of God is God and man God of the substance of the Father begotten before all time and man of the substance of his Mother borne in time Perfect God and perfect man of a reasonable soule and humane flesh subsisting Equall to the Father in respect of his Divinity inferiour to the Father in respect of his humanity who though he be God and man yet is not two
breadth move his body from the earth 6. To ascend to heaven is to put off infirmity to passe to a heavenly and immortall state to vanish to be united to God to sit at Gods right hand to be raised to high honours 7. That Christ in his Ascension hid himselfe in a cloud and Proteus-like turned himselfe into shapes or as they say he put on a cloudy hood as the Poets feigne of Venus Hom. Illiad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who when she delivered Paris hid him in a thick cloud So Jeremie Lament 3.44 Thou hast opposed to thy selfe a thick cloud that the speeth may not passe through 8. We will not omit these bitter scoffes of the Brentians that by Mathematicall computation Christ in regard of the bulke and violent motion of his body upward hath not as yet perhaps pierced the planeticall Spheres and arrived unto his Fathers house 9. That there he is walking up and downe or perhaps laid downe to rest ARTICLE IV. of Christs sitting at the right hand of God I. CHrists sitting at the right hand of God is not the ascension it selfe into heaven for they differ 1. In order of time for he first ascended before he sat downe at Gods right a hand 2. In their forme Ascension is a locall motion b upward Session is the glorious condition of the person c ascending 3. In their proximate ends Ascension was performed for the d Session but Session for the e Church 4. In duration Ascension was done but once as being a transient act but Session as an immanent act the Kingdome and glory of Christ indure for f ever Lastly in their subjects for Ascension belongs also to the g Saints but the Session at Gods right hand is the glory of the exalted Mediatour h alone Testimonies of Scripture a Mark 16.19 After that the Lord had spoken to them he was received up into heaven and sits at Gods right hand b Acts 1.9 Whilst his Disciples beheld he was lifted up c Heb. 8.1 We have such an High-Priest who is set downe at the right hand of the throne of the majesty in the heavens d Phil. 2.9 Wherefore God hath highly exalted him and hath given him a name above all names that at the name of Jesus every knee should how 1 Pet. 3.22 Christ at the right hand of God is gone into heaven Heb. 9.24 Christ is entred into heaven that he might appeare in the sight of God for us e Ephes 4.10 Christ hath ascended far above all heavens that he might fill all things c. f Luke 1.33 Of his Kingdome there shall be no end 1 Cor. 15.25 He must reigne till he hath put all his enemies under his feet g 1 Thes 4.17 We 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. h Heb. 1.13 To which of the Angels said he at any time Sit at my right hand II. Neither is this sitting of Christ the Incarnation it selfe or the personall union of the flesh with the Word as some giddy heads contend because 1. In the Symbole in which is no tautologie these are distinguished 2. No where in Scripture is the humanity said to sit at the Word but to be assumed by the a Word 3. The union was made in the womb of the mother the sitting is in b heaven 4. The union was in the first minute of the conception but the sitting began after the e ascension 5. The union is simply immutable the sitting is in some sort mutable in respect of the externall forme of the Kingdome which as the Apostle d witnesseth when death is abolished shall be altogether immediate and without enemy for now Christ being in the midst of his enemies as a Rose among thornes reignes by divers media or governes by divers meanes but then he shall reigne without any medium or enemy because God shall be all e in all Testimonies of Scripture a Heb. 2.16 For he did not assume the Angels John 1.14 The Word was made flesh bc Luke 1.31 Thou shalt conceive in thy womb and shalt bring forth a Son Ephes 1.20 God hath placed Christ at his right hand in heaven d 1 Cor. 15.25 He must reigne till he hath put all his enemies under his feet the last enemy that shall be destroyed is death e Rev. 21.23 Esay 60.19 The Sun shall no more be thy light by day nor shall the brightnesse of the Moone enlighten thee but the Lord shall be thy everlasting light III. But the full and absolute glory of Christ being exalted in his heavenly Priesthood and Kingdome is expressed by this phrase taken from humane affaires and applyed to divine because Kings do most honour those whom they place at their right hand for by the right hand of God who is a spirit we cannot understand any corporeall member or place neither doth the sitting at Gods right hand signifie the corporall situation of Christ for except we understand this spiritually Tom. 6. contra Scr. Arian saith Austine the Father will be upon the Sons left hand IV. And this glory is so proper to Christ the Mediatour that it belongs not to the Father nor to the Holy Ghost much lesse to any creature for it was not said to the Father nor to the Holy Ghost nor to any Angel Sit at my right hand Heb. 1.13 untill I make thine enemies thy foot-stoole But of the Son only it is said 1 Cor. 15.25 He must reigne untill c. Whence it followes that to sit at Gods right hand is not the same that Christs humane nature omnipotent omniscient omnipresent or lastly to be equall with God or to be God himselfe whether he hath obtained that dignity by the personall union or by his ascending into heaven or by other cause V. But albeit this glory of the Mediatour is to us ineffable while we are in this life yet if we carefully compare the Apostles three places by which he chiefely describes it we shall in some manner conceive it that it principally consisteth in these Testimonies of Scripture touching Christs sitting at Gods right hand Ephes 1.20 21 22 23. God raised Christ from the dead and set him at his own right hand in the heavenly places Far above all principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come And hath put all things under his feet and gave him to be head over all things to the Church Which is his body the fulnesse of him that silleth all in all 1 Cor. 15.24 25 26. Then cometh the end when he shall have delivered up the kingdome to God even the Father when he shall have put downe all rule and all authority and power For he must reigne till he hath put all his enemies under his feet The last enemy that shall be destroyed is death Phil. 2.9 10. Therefore God hath highly
mankinde did predestinate some to life eternall to be saved in Christ is none other in the counsell of God then what in time moved him that he should bestow upon his Elect according to his revealed word faith and life eternall to wit his meere good pleasure and free-will of electing them in a Christ and not their fore-seene holinesse or good b works for they were all sinners alike and unapt for good c works unlesse that God doth operate these in them because he had predestinated and d elected them before Testimonies of Scripture a Rom. 9.18 He will have mercy on whom he will and whom he will he hardeneth Ephes 1.5 Who hath predestinated us whom he hath adopted to be sons in Christ Jesus to himselfe according to the good pleasure of his will Mat. 11.26 Even so Father because it hath pleased thee b 1 John 4.10 In this is love not that we loved God but that he loved us John 15.16 You have not chosen me but I have chosen you Rom. 9.11 Not of works but of him that calleth Tit. 3.5 Not by the works of righteousnesse which we have done but by his mercy he hath saved us Ephes 1.4 He hath elected us in him in love Deut. 7.7 Not because you were many hath God above all people loved and chosen you but because the Lord loved you c Ephes 2.3 We were all the children of wrath as others were Mat. 7.8 An evill tree bringeth not forth good fruit d 2 Cor. 3.5 Not that we are sufficient of our selves to thinke any thing as of our selves but our sufficiency is of God See also Ephes 1.4 Rom. 8.30 X. Why God did not choose all or did not forsake all but some onely and why he chose us rather then others I say Jacob Peter and Paul rather then Esau Judas and Simon Magus in Gods eternall counsell no other reason can be given then what is revealed in his Word to wit why he did not call all in time or not call convert or not convert to wit the gracious and just pleasure of his a will and not the fore-seene inequality worthinesse or unworthinesse of men as if God had fore-seene that these should be good in themselves and others should be wicked for God saw all men equally corrupted and therefore in respect of worth he might have justly b rejected all S. Paul tells us that the cause of this good will and pleasure of God was the manifestation of his mercy and c wrath but why that seemed good to God thus and not otherwise it is that unsearchable depth of the wisdome of God to be adored by us with the Apostle O the d depth The cause may be hid it cannot be unjust saith e Austine Testimonies of Scripture and of the Ancient Fathers a Mat. 11.25 26. I thank thee Father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast revealed them to babes Even so because it pleased thee O Father See also Ephes 1.5 6. b Rom. 9.11 The children being yet unborne when they had done neither good nor evill that the purpose of God might remaine sure according to election that is not of works but of him that calleth c Rom. 9.22 What if he being willing to shew his wrath and make knowne his power hath suffered with much gentlenesse the vessels of wrath prepared for destruction and to make knowne the riches of his glory towards the vessels of mercy c. Rom. 9.17 For this cause have I raised thee that I might make knowne my power on thee and that my Name might be declared through all the earth Prov. 16.4 God made all for himselfe even the wicked for the evill day d Rom. 11.33 O the deep riches of the wisdome and knowledge of God! how unsearchable are his judgements and his wayes past finding out e August ad Paul epist 59. Why some belong to predestination some do not belong the cause may be occult it cannot be unjust XI But the cause why God chooseth not these as uncleane vessels ordained to wrath and eternall a damnation is none other then why now and for ever according to Law and Gospell he punisheth and condemneth them to wit in regard of God his most just anger against b sin in regard of the reprobate their sins malice and c infidelity for as God in his justice punisheth none but for d sin so he predestinated no man to punishment but for sin Testimonies of Scripture a Prov. 16.4 God hath made all for himselfe the wicked also for the evill day See Rom. 9.22 Mat. 25.41 Jude 4. b Psal 5.6 He hateth all the workers of iniquity c Ephes 5.6 For these things the wrath of God cometh upon the children of disobedience d Ezek. 18.4 That soule that sinneth shall die XII Therefore there is no injustice in Gods predestination but all things are done graciously and justly for it is an act of grace to pardon the Elect that debt which he might have justly exacted from them and it is an act of justice to require it of the reprobate which he was not bound to remit unto a them yea God should be just if he punish b both because he found both in the same corruption they then that are condemned cannot pretend that they have not deserved punishment nor can they who are justified glory that they have deserved grace and c salvation Testimonies of Scripture and of Ancient Doctors a Mat. 20.13 15. Friend I do thee no wrong may not I do with mine own what I please Is thine eye evill because I am good Rom. 11.35 Or who hath first given to him that he might be repaied b August de bono perseverant cap. 8. He should be just though he punished both he who is delivered hath cause to give thanks he who is condemned hath no cause to complaine c Ambrose l. 2. c. 1. De vocat Gent. Neither is the complaint of the damned man just nor the bragging of the justified true if either the one say that he hath deserved punishment or the other affirme that he hath merited grace XIII All things saith Luther depend upon Gods predestination to wit In praefat comment ad Rom. who are to beleeve who not who are to be freed from sin who are to be blinded who are to be condemned and who justified For in them who are elected to life he worketh by calling them to repentance faith justice comfort a glory in those that are predestinated to damnation he doth not worke but in them he findeth sin infidelity injustice desperation and shame in many notwithstanding he worketh most just b induration and in all eternall desertion and rejection from Gods c presence Testimonies of Scripture a Rom. 8.29 30. Whom he fore-knew he also predestinated to be conformable to the image of his Son that he might be the first-borne among many brethren Those whom he predestinated he called whom he called them he hath justified whom he justified
Fathers one Son not three Sons one holy Ghost not three holy Ghosts The Declaration 14. FAther This Article declares the third concerning the distinction of the persons which consisteth in a distinct manner of existing proper for each person 15. Of none The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is made of or from none having no off spring or originall from any other because he is from himselfe 16. Nor created The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither made of any for neither created otherwise he should be the creature of another 17. Nor begotten So it is in the Greek hence the Greek Divines call the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbegotten for if he were begotten he should be the Son not the Father And this is the manner of existing by which the Father is distinguished from the Son and holy Ghost because he is of none but of himselfe 18. The Son from the Father Not also from the holy Ghost for as the Father onely hath the Son so the Son is onely from the Father therefore he is not the Son of Abraham David and Mary but according to the flesh 19. Not made When the Apostle saith He was made of a woman Gal. 4.4 that is understood according to the flesh not according to the divinity 20. Nor created As Arius blasphemed that the Son was first created abusing a corrupted place in the Apochrypha Syrac 24.14 and depraving other Scriptures which call Christ the beginning of the creature of God to wit not a passive but an active beginning Col. 1.5.18 Rev. 3.4 21. But begotten In the Greek it is begotten of the Father and that alone therefore he is the onely begotten of the Father John 1.14 and that Wisdome that was begot before the mountaines were made Prov. 8.25 that is from eternity This eternall generation of the Son from the Father is the ineffable communication of the divine Essence by which alone the second person of the divinity from the first alone as a son from the father receives the same essence whole and intire which the father hath and this is the way of existing by which the Son is distinguished from the Father and the holy Ghost because he is onely begotten of the Father 22. From the Father So it is in the Greek from the Father as John 15.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Who proceedeth from the Father but Athanasius saith not from the Father alone as he spake of the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Father alone which exclusive particle when the later Grecians against the minde of the Apostles and of Athanasius at length added the Latine Church to fill up the Scriptures meaning said From the Father and the Son 23. Not made This is against the Macedonians who feigned the holy Ghost to be a creature created motions and created spirituall gifts 24. Nor begotten Because so he were the Son for to be begotten is to be the Son 25. But proceeding So it is in the Greek as it is said John 15.46 for this procession or emanation is the ineffable communication of the divine Essence by which alone the third person of the divinity from the Father and the Son as a Spirit from him whose Spirit he is receives the same entire essence which the Father and Son have Concerning the manner of this procession and generation to those that curiously enquire that of Damascen should be answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Dam. l. 4. Orth. Fid. c. 10. That there is a difference betweene generation and procession we have learned but which is the manner or way of this difference we know not And that of Ambrose Licet scire c. We may know that the Son is begot and so that the holy Ghost proceeds but we may not know how he is begot and how he proceeds And this is the way of existing that he proceeds from the Father and the Son for he is the Spirit of the Son no lesse then of the Father Rom. 8.9 Gal. 4.6 and he is sent from both John 15.26 he proceeds then from both ARTICLE VIII And in this Trinity 26. none is before or after other 27. none lesser or greater then other 28. but all the three persons are co-eternall among themselves and co-equall so that in all things as is said the unity in trinity and trinity in unity is to be worshipped 29. He then that will be saved must thus think of the Trinity The Declaration 26. NOne before To wit in nature and time though in order of existence the Father be the first the Son the second and the holy Ghost the third person 27. None greater Because God admits no quantity but when Christ saith he is lesser then the Father John 14.28 he saith this not in respect of his divinity but onely in regard of his mediation and humanity otherwise that could not be true when he saith I and my Father are one All that the Father hath are mine 28. But all The co-eternity then and co-equality and the co-essentiality also of the Trinity is altogether to be worshipped 29. He then that will He therefore hates his owne salvation who beleeves not the holy Trinity for Whosoever denieth the Son hath not the Father 1 John 2.23 And Who hath not the Spirit of Christ he is none of his Rom. 8.9 For no man can say that Jesus is the Lord but by the holy Ghost 1 Cor. 12.3 The Catholick Faith concerning the Incarnation of the Son of GOD our Lord JESUS CHRIST According to the Creed of ATHANASIUS briefly declared and asserted ARTICLE I. Of the Creed the ninth But 1. it is necessary unto eternall salvation that whosoever will be saved 2. he beleeve rightly the 3. Incarnation of our Lord Jesus Christ The Declaration 1. BVt it is necessary This necessity is every where delivered in Scripture John 3.36 He that beleeveth in the Son hath everlasting life and he that beleeveth not the Son shall not see life but the wrath of God abideth on him Joh. 6.14 This is the will of him that sent me that all that see the Son and beleeve in him may have life eternall John 17.3 This is life eternall to know thee the onely true God and whom thou hast sent Jesus Christ 1 John 4.3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God Acts 4.12 Neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved Acts 10.43 To him give all the Prophets witnesse that whosoever beleeveth in his Name shall receive remission of sins by his Name By faith then in the Son of God made man it behooveth all to be saved and without this faith no man can be saved 2. Incarnation also In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his inhumanation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his incorporation of the causes truth and manner of which Athanasius lest a famous
with his hands he puts in practise the work which he decreed So one Son being of two natures according to the one he workes miracles according to the other he takes upon him all sort of humility For as he is of the Father and God he works miracles as he is of the Virgin and man of his owne accord he did naturally undergoe the crosse and passion and such like Hitherto if one compare the similitude doth well agree on the other side if he compare the whole with the whole he takes away the difference For though man consist of body and soule yet he is not the same with these but some other thing as he is man he consisteth in the union of body and soule and so existeth some other third thing But Christ is not made of the Deity and humanity when he is not different from these two but both God and man Againe the soule is alwaies affected with the body which no Orthodox man that is well in his wits dare say or think of Christs divinity therefore this example of man is partly to be received partly to be avoided By which words we understand that the similitude consists in two things and in so many is discrepant It agrees first that as the reasonable soule is coupled with mans body into one person of man so God the Word with the nature of man is coupled in the one person of God and man and that by an unspeakable way Again as the union of the soule with the body is made the essentiall properties of both natures remaining entire for the soule remaines in the union invisible spirituall immortall rationall impartible but the body is visible tangible mortall void of reason and partable The union also is made without transfusion of the essentiall properties of the one nature into the other The soule is not made visible corporeall mortall irrationall partible for being united to the body The body is not made invisible spirituall immortall rationall impartible because united to the soule The union notwithstanding is made with the communion of the essentiall properties of body and soule really transient into the person of man in respect of each nature As man really becomes immortall rationall according to his soule so he becomes mortall and void of reason according to his body So the union of God the Word was made the properties of both natures remaining entire God the Word remained in this union eternall uncreated most simple infinite omnipresent omnipotent omniscient impassible immortall c. The flesh in time was created compounded finite in respect of place power knowledge passible mortall c. The union also was made without transfusion of the essentiall properties of God the Word into the flesh or of the flesh into God the Word The Word was not made temporary was not created nor compounded nor finite in place power and knowledge nor passible or mortall by the union with the flesh So the flesh was not made eternall uncreated uncompounded infinite omnipotent omnipresent omniscient impassible immortall by the union with the Word yet the union was made with the communion of the essentiall properties of the Word and flesh really transient into the person of Christ God and man or the Word incarnate in respect of each nature which Damascen calls the manner of alternation lib. 3. orthod fid cap. 4. As Christ-God becomes man really in time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created and borne compounded finite in place power and knowledge and was passible mortall suffered died according to the nature assumed so Christ-man is really God eternall uncreated most simple finite omnipotent omnipresent omniscient according to the divinity assuming But the similitude agrees not in this First that in man by reason of the union of the reasonable soule and body some third thing specifically different is made up to wit man as of matter and forme neither of which is man 'T is not so in Christ because the Word assuming the flesh both before and after the incarnation was God and the same person heretofore without flesh afterward clothed with it Secondly the soule of man receives into it the passions of the body with which it grieveth and rejoyceth but God the Word is void of all affection and passion ARTICLE V. Of the Creed the XIII 24. Who suffered for our salvation 25. Went downe to Hell 26. The third day rose againe from the dead 27. Ascended into Heaven 28. He sitteth at the right hand of God the Father Almighty 29. From thence he shall come to judge the quick and dead The Declaration 24. WHo suffered Hitherto of the mysterie of the Incarnation followes the office of the Son of God incarnate the words are almost a succinct repetition of the Apostles Creed Now these are the things for which we beleeve the Son of God to be incarnate and without the assurance of which in vaine wee should beleeve the incarnation of the Son of God For because the Son of God became our surety in the judgement of God he ought in our flesh to have suffered for us an accursed death that he might satisfie for us the curse of the Law and restore to us by his death life and righteousness which were lost he suffered therefore the death of the Crosse to recover our salvation Rom. 4.25 Phil. 2.8 Heb. 2.14 c. 25. He descended into Hell That he might free us from the terrours of Hell but not by a corporeall descending or in his soule after death into the place of Hell For the Scripture is cleerly against such a descending Luke 23.43 53. but in a spirituall wrestlings with the sorrows of Hell which the Scripture usually calls a descending into Hell 1 Sam. 2.6 Psal 16.18 and 116.3 before his death in the garden and on the Crosse Mat. 26.38 Luke 22.44 Mat. 23.46 26. The third day he rose againe For our justification Rom. 4.25 This Article is the ground of Christian hope and comfort For if Christ be not raised from the dead our preaching is in vaine our faith is in vaine and we are yet in our sins 1 Cor. 15.17 27. He ascended into Heaven He is alwaies with us by his divinity but if he had not corporally departed from us we had still seen his body carnally and should never beleeve spiritually by which faith we are justified August serm 60. de verbo Domini 28. He sits at the right hand c. According to the promise Psal 110.1 Sit at my right hand untill I make thine enemies thy footstoole which the Apostle interprets 1 Cor. 15.25 He must reigne till he hath put all his enemies under his feet And Ephes 1.2 He hath placed him above all dominion and power c. and hath put all things under his feet and hath made him head over all to his Church Therefore the gâ—ory of Christs sitting at his Fathers right hand is the Kingdome of the Mediatour exalted in his own flesh and not the diffusion of the 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
over mens wills De grat Christ cap. 24. then they have over their owne and who by an internall and occult miraculous and ineffable power worketh in mens hearts not onely new revelations but also good wills and this he doth not but by the wills of men themselves He by his grace worketh faith and conversion in mens hearts not by a resistible operation but altogether irresistible and yet not by coaction But God hath a most omnipotent power over mens wills c. and he worketh upon the same as he said Ergo c. The Major hath a most evident truth out of the knitting of the proper cause with its effect that it cannot be any wise denied The Assumption Austin teacheth by two examples the first is out of 1 Sam. 10.26 concerning Saul to whom when God would give the kingdome and the Israelites had power either to resist him or to submit themselves to him God touched their hearts that they neither could nor would resist and this he did by working on their wills The other is out of 1 Chro. 11. and 12. of David whom when God decreed to settle him in the kingdome with better successe the Spirit of the Lord came upon Abisai a prince among thirty that he said We are thine O David and will be with thee thou son of Jesse Can he saith Austin resist the will of God and not rather doe his will who in his heart did worke by his Spirit which came upon him that he should will say and do this And by them Almighty God who was with him brought them to make him king What did he bind him with any corporeall bands He wrought within he held the heart he moved the heart and drew them by their wills which wills he wrought in them At length he premises the Conclusion in these words No mans free-will resisteth God when he is willing to save a man for to will and nill is so in the power of the willer and niller that as it cannot hinder the divine will so it cannot hinder the divine power But lest any should except that God takes away resistance but not resistibility he addes further It is therefore out of doubt that mens wills cannot resist the will of God who hath done in heaven and earth whatsoever he pleased and who hath also done these things that are to come he cannot I say resist or hinder him from doing that which he pleaseth seeing that even upon mens wills he worketh what he pleaseth It is therefore most cleere that this holy Father doth strongly assever the irresistible operation of divine grace not only in mans conversion and salvation but also in directing of other difficult actions such as is the election of Kings and this for the glory of God And that he also refutes the vain pretexts of resistibility and coaction 13. If the grace that worketh faith and conversion is not irresistible after the maner we speak of but resistible that it may or may not be hindred by mens wills it followes that all is vaine verball smoak what they ascribe so magnifically to Gods grace in the third and fourth Article and that these effects which they speak of are not to be attributed to Gods grace only indifferently and remotely but to mens unresisting wills specifically and proximately which appeares thus The effect of that cause which works resistibly that is so that its production or inhibition may depend from another resisting or not resisting cause if it be produced the production thereof is to be ascribed indifferently and remotely to the worker specifically and proximately to him who resisteth not but admits it On the contrary if it be hindred the inhibition thereof is to be attributed specifically and proximately to the resister or him that will not admit it For example A Prince proposeth a reward to many of his subjects resistibly that he who will fight may have it he that will not may not have it The Princes action is indifferent to these many he that will fight doth well specificate the Princes action because he is to receive the reward but he that will not fight doth not specificate it well because he is to want the reward Who seeth not that as well the one as the other action is specifically and proximately to be ascribed to him that will fight or not fight but to the Prince indifferently and remotely I will adde another by which in my hearing once resistible grace was declared A father sets down on the table a dish of meat equally to his children but resistibly that he who will may have meat who will not may not have it Here the fathers operation is indifferent to all they that will take the meat doe specificate it well but they that will not specificate it ill Who now againe doth not see that the meat is to be ascribed specifically and proximately to the takers but to the father indifferently and remotely Such is the resistibilitie of grace which these men teach But if this be so all the effects of grace must needs be deluding and false which they rehearse deluding or false because man hath not faith from himself or by force of his free-will but he shal have from himself the specification of the working of grace because by being unwilling to resist grace he hath severed himself from others because of himself he cannot think will or do good for of ones self to specificate well a resistible indifferent operation is a good thing because God by his holy Spirit doth regenerate and renew us c. For God doth not by his Spirit renew and regenerate us but indifferently remotely resistibly and therefore improperly but we regenerate and renew our selves specifically proximately and properly because this grace is the beginning for of the progresse and perfection of this grace the question is not of all good for the beginning of a good specification of a resistible and indifferent operation of grace is good from our not resisting c. What besides We must aske of God only such an operation of grace as is resistible and indifferent and onely for this grace must we thank God the not resistance and good specification of grace shall be in our will and power Is not God here robbed of his glory Hath not man reason to sacrifice to his owne net that he may be puffed up with pride against God and that he may say I have separated my self This is to be cast headlong with Satan into hell fire but if of our selves we do not resist resistible grace if we receive that grace which is offered specificate that which is indifferent which with the closure of the fourth Article doe necessarily cohere is not this to establish the idoll of free-will Originall sin is by this denied and the naturall mans native impotencie corruption and pravitie of which God so often complains in Scripture and so do the Prophets and Apostles and the Saints themselves What will become
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