and by sinning heap up and increase our guilt and Gods wrath Now he who goeth on still in offending never appeaseth the party offended as the debtor never riddeth himselfe out of debt who without any acquittance of ancient Bils entreth daily new bonds and covenants Neither yet can we satisfie by our punishments We can make no satisfaction by sufficient punishment because our offence being infinite deserveth infinite punishment that is eternall or if temporall yet answering in equality to eternall For al sin is an offence against the infinite good and meriteth everlasting damnation or at least such a temporal condemnation as yet is equal to eternal Eternal punishment we cannot sustaine because then we should nevet be delivered or recovered thence Not by eternall punishment We should indeed be alwaies satisfying Gods justice but it could never be said that we had satisfied our satisfaction would never be perfect we should never returne with conquest of sin death but our satisfaction continuing still unperfect should be prorogued to all eternity which satisfaction is such as is the punishment of the Devils and reprobate men which never shal have end Not by temporal Now for a temporal punishment which should be answerable equal to eternal such as is required to the intent that the satisfaction may prove a victory over and a quelling and suppressing thereof there is no creature as shortly shall be proved by reason of manifold imperfection who can perform it Sith then wee are not able by our selves if we covet our delivery we must needs make satisfaction by another Hence we easily deduce an answer to this objection Ob. We never satisfie the law neither by obedience neither yet by punishment Therefore this manner of delivery by satisfaction is vain and imaginary Answ It is no way frivolous because though we be not able to satisfie by obedience yet we are by paying the full penalty not in our own person but in the person of Christ who amply satisfied the law both by obedience and by punishment Repl. 1. The law requireth Our obedience or punishment because it is written Hee which doth these things shall live by them Cursed is hee who continueth not in all Answ Gal. 3.10 Verily the law requireth our obedience or our punishment but not exclusively to wit so that it doth not admit it to be performed by another for us for it no where excludeth or disalloweth anothers satisfaction on our behalfe albeit it teach not or know not the same But this the Gospel revealeth and pointeth it out unto us in Christ Repl. 2. That another should be punished for offenders is unjust Therefore Christ could not undergoe our punishment Ans That another should be punished for offenders is not disagreeing with Gods justice if these conditions concurre withall The conditions to be respected in him who may be punished for another 1. If hee who is punished be innocent 2. If he be of the same nature with the offenders 3. If of his own accord he offer himselfe to punishment 4. If of himselfe he be able to recover out of punishment And this is the cause that men cannot justly punish ones offences in another because they cannot bring to passe that the party punished should not perish in the punishment 5. If hee wish and attain unto that end which Christ respected even the glory of God and salvation of men Quest 14. Is there any creature able in heaven or in earth which is only a creature to satisfie for us Answ None For first God will not punish that sin in any other creature which man had committed a Ezek. 18.4 Gen. 3.17 And further neither can that which is nothing but a creature sustain the wrath of God against sin and deliver others from it b Nah. 1.6 Psal 130.3 The Explication THe exclusive particle onely is added to the question that the negative answer may prove true For it was behoovefull that a creature should satisfie for the sin of a creature but not such a one as was meerly or only a creature because such a one could not satisfie as hereafter shall appeare Whereas when we are to satisfie by another the question is No other creature but man could satisfie for man Ezek. 18.20 Whether that other by whom wee must satisfie may be any creature besides man No meer creature could satisfie for man And that a meer and bare creature Both of these is on good reason denyed The reason of the former is Because God will not punish that in another creatare which man hath committed and this he doth according to the inviolable order of his justice which permitteth not that one creature offend and another bear the punishment The soule that sinneth shall die This reason demonstrateth that no creature but man could satisfie for man that God could not be satisfied for the sin of man no not by the utter and eternall destruction of heaven and earth or the Angels themselves and all creatures else whatsoever The reason of the latter is 1. Because the power and vigour of no creature is such that it may sustain a finite and temporall punishment equivalent to infinite and eternall due to the infinite crime of man For sooner should the creature be wasted and consumed to nothing then it could satisfie God by this means For God is a consuming fire If thou shalt mark what is done amisse Deut. 4.24 Psal 130.3 Rom. 8.3 O Lord who may abide it Because the law was not able to justifie in as much as it was weak through the flesh God sent his Son in the similitude of sinfull flesh c. This reason proveth that no creature in the whole frame of nature was able to satisfie God by enduring punishment that it could it self wade out of the brunt and perill thereof which escape is necessary to the accomplishment of delivery By reason therefore of the infirmity and weaknesse of the creature there would not be any just proportion between the punishment and the sin 2. Because the punishment of a meer creature could not be a price of sufficient worthinesse and value for our redemption 3. Because a bare creature could not have purged humane nature from the contagion and corruption wherewith it was infected neither yet could effect that from henceforth we should sin no more all which it behooved our Deliverer to perform Quest 15. What manner of Mediatour then and Deliverer must we seek for Ans Such a one verily as is very man a 1 Cor. 15.21 and perfectly just b Heb. 7.26 Isa 7.14 9.6 Jer. 23.6 Luke 11.22 and yet in power above all creatures that is who also is very God The Explication SIth then wee our selves are not able to satisfie God but have need of some other to become a satisfier and mediatour in our behalfe the question is What kind of Mediatour he ought to be that should make satisfaction in our
the same spirit is in us and in him who joyneth and knitteth us unto him 5. In respect of that hope which we have of our consummation that is that certaine hope which we have of coming unto him Quest 48. Are not by this meanes the two natures in Christ pulled asunder if his humanity be not wheresoever his divinity is Answ No For seeing his divinity is incomprehensible and every-where present a Jer. 23.24 Acts 7.49 it followeth necessarily that the same is without the bounds of his humane nature which he took to him b John 3.13 Col. 2.9 John 3.13 John 21.15 Matth. 28.6 and yet it is neverthelesse in it and abideth personally united to it The Explication THis Question is another argument and instance of the Ubiquitaries For thus they argue Object In Christs person the two natures are joyned in an unseparable union Therefore wheresoever Christs God-head is there also must his humanity needs be Answ These two natures remain in such sort joyned and united that their property remaineth distinct and neither is turned into other which would fall out if each nature were infinite and every-where Repl. Those two natures whereof one is not where is the other are sundered neither remaine personally united but are separated In Christ are two natures whereof one which is his humanity is not where is the other which is his God-head Therefore the two natures in Christ are not united but separated Answ The Major is true being understood of two equall natures that is either both finite or both infinite but false of unequall natures that is of those whereof one is finite and another infinite For the finite nature cannot be at once in moe places but the infinite nature may be at once both whole in the finite nature and whole without it and this may we indeed consider and observe in Christ For his humane nature which is finite is but in one place but his divine nature which is infinite is both in Christs humane nature and without it and even every-where Repl. There must notwithstanding be made a separation in another part where the humane nature is not though there be no separation where it is Answ Not at all Because the God-head is whole and the same in the humane nature and without it Gregory Nazianzen saith The Word is in his Temple and is every-where but after a speciall manner in his Temple Repl. If Christs humane nature be not adorned with divine properties it followeth that there is no difference between Christ and other Saints For no other difference can be found but the equalling of his manhood with his God-head For the difference between Christ and the Saints is either in substance and essence or in properties but not in substance because the whole God-head dwelleth as well in the Saints as in Christ Therefore in properties Answ We deny that there is any difference between Christ and the Saints either in substance or in properties or gifts for this enumeration or reckoning is not perfect and complete There is wanting a third difference wherby Christ is distinguished from all Saints namely the secret personall union of both natures which is in Christ not in the Saints For in Christ dwelleth the fulnesse of the God head bodily so that Christ-man is God and Christ-God is man and thus the God head dwelleth not in the Saints Repl. It is said God hath given him a name above every name Ans 1. God hath given him such a name that is together with his God-head For as the God-head so the properties of the God-head were given him of the Father Three pestilent weeds growing in the Ubiquitaries garden 2. God gave such a name to him that is to Christ man by personall union not by any exequation or equalling of both natures For as the God-head so are the properties thereof given By these three objections it appeareth that the Ubiquitaries of whom these things are brought fall into foule errours Nestorianisme Into the errour of Nestorius because they sunder the united natures in Christ whilst instead of the union of the natures they substitute the exequation and equalling or the operation and working of one by the other For two things two spirits and two natures may be equalled or mutually work one by another without personall union Iuty chianisme Into the errour of Eutyches because they confound the same natures Artianisine They disarme us of those weapons wherewith we should fight against Arians and Sabellians For they doe foulely enervate and weaken all those places which prove Christs divinity by drawing them to the equalling of his humane nature with his divine 3. Wherefore Christ ascended into heaven CHrist ascended first for his owne and his Fathers glory For his Fathers and his owne glory Ephes 4.10 Phil. 29.10 11. For He was to have a celestiall Kingdome Therefore he might not abide in earth He that descended is even the same that ascended farre above all heavens that he might fill all things Wherefore God hath also highly exalted him that at the name of Jesus every knee should bowe and that every tongue should confesse that Jesus Christ is the Lord unto the glory of God the Father 2. It was meet that the head should be glorified with excellency of gifts above all the blessed as being the members of that head which could not have been done in earth For our sakes He ascended in respect of us and that for foure causes To make intercession for us Rom. 8.3 4. That he might gloriously make intercession for us Christ is at the right hand of God and maketh intercession for us Now he maketh intercession for us 1. By the worth of his sacrifice already offered which is so great that the Father in regard thereof ought to receive us into favour 2. By his owne will whereby he uncessantly desireth that the Father should receive us into favour at the view and remembrance as it were of the sacrifice performed by him in his body 3. By the consent of the Father approving this will and desire of the Sonne accepting the value of his sacrifice as a ransome for our sins and together with his Son receiving us into favour On this wise doth Christ by his intercession apply unto us the benefits and merits of his death To this application was required his whole glorification the parts whereof are his Resurrection Ascension and Session at the right hand of the Father Object He made intercession for us also on earth Answ This intercession was made in respect of the intercession to come For of that condition he made intercession before that having accomplished his sacrifice upon earth he should present himselfe for ever a Mediatour in the celestial Sanctuary That we might also ascend John 14.2 3. That we might also ascend and might be assured of our ascension I will prepare you a place In my Fathers house are many dwelling places that
the death of the wicked but that the wicked turne from his way and live For thou art not a God that loveth wickednesse neither shall evill dwell with thee The foolish shall not stand in thy sight God made man righteous Eccles 7.31 but they have sought many inventions Our unrighteousnesse commendeth the righteousnesse of God Rom. 3.5 Rom. 5.12 Rom. 7.18 Sin ariseth from man himselfe By one man sin entred into the world and death by sin I know that in me there dwelleth no good thing Of this we conclude that God is not the author of sinne but that the originall of evill springeth from man himselfe by the instigation of the Divell yet so neverthelesse that wee say that the Divell being at the first corrupted did corrupt man but could have done nothing except man of his owne accord had consented to evill The cause of sin is to be sought in our first father through the Divels instigation and so by descent to be found in us Here are we to remember againe the fall of our father Adam God made Adam to his owne image and similitude that is he made him most good uncorrupt holy righteous and immortall he furnished him with most excellent gifts that nothing might be wanting unto him to all blessednesse in God Wherefore his Understanding was wholly divine his Will most free and most holy he had power of doing good and evill a law was given him of God which shewed him what hee should doe or what hee should not doe For the Lord said Gen. 2.17 Thou shalt not eat of the tree of knowledge both of good and evill God simply required of him Obedience and Faith and that the whole Adam should depend of him and that not constrained by necessity but should doe it freely Eccles 15.14 15. God made man from the beginning and left him in in the hand of his counsell saying If thou wilt thou shalt observe the commandements and testifie thy good will Therefore when the Serpent tempted man and counselled him to taste of the forbidden tree man was not ignorant that the counsell of the Serpent did not agree with the commandement of God Gen. 2.17 Yee shall not eat of the tree neither shall yee touch it lest ye die Wherefore it was in the hand of his counsell to ear or not to eat God declared unto him his will plainly charging him that he should not eat and adding the perill he did withdraw him from eating lest perhaps thou die Satan also as neither could he did not use any force but did probably move him unto it and at length did overcome him for when the will of the woman declined to the word of the Divell her mind departed from the word of God and rejecting a good law she committeth an evill work Afterwards she drew on her husband willingly following her to be partaker of her sinne That doth the Scripture inculcate in these words Gen. 3.6 So the woman seeing that the tree was good for meat and that it was pleasant to the eyes and a tree to be desired to get knowledge took of the fruit thereof and did eat and gave also to her husband with her and he did eat Here have you the beginning of evill the Divell and that which moved the Will of man that is the false commendation of the Divell and even as a meere lye and the delectable shew and sightlinesse of the tree Wherefore Adam and Eve doe of their owne accord that which they doe being led with a hope of more excellent wisdome which the Seducer had lyingly promised them We conclude therefore that sinne hath his beginning not from God who forbideth evill but from the Divell and the free electron of man The beginning of sin from the Divell and the free election of man corrupted by his seducement which was corrupted by the Divels falshood And therefore the Divell and mans corrupted will obeying him are the most true cause of sinne This evill floweth from our first Parents unto all their posâ—erity so that sinne hath not else-whence his beginning then from our selves and our corrupt judgement and wicked will and the suggestion of Sathan For an evill root and that first corruption bringeth forth of it a rotten branch agreeable to the nature thereof which Sathan now also setteth forward and laboureth it as it were plants by his guiles and lies but in vaine doth hee labour except we yeeld our selves to be fashioned and dressed by him That is called Originall sinne which proceedeth from the first Originall that is was derived from the first Patents into all by propagation or generation for this sin we bring with us in our nature out of our mothers womb into this life I was borne in iniquitie Psal 51.5 and in sin hath my mother conceived mee And of the Divell Christ speaketh thus He hath been a murtherer from the beginning John 8.44 and abode not in the truth because there is no truth in him When he speaketh a lye he speaketh of his owne For he is a lyar and the father thereof To this may be added this reason Sin the proper effect of a reasonable nature transgressing the Law That sin cannot be a proper and naturall effect of any cause but of that which hath power to doe against the Law but this no nature hath power to doe besides the nature of Angels and of men for God is a Law unto himselfe and cannot doe or intend any thing against his Law And other creatures whereas they are not endued with reason and therefore the Law not made for them they cannot commit sin because take away the Law and there is no place left for sin Wherefore it necessarily followeth that sin is such an effect as agreeth to those Angels alone who fell and to men If humane reason doe here object That God is the author and causer of punishment God the causer of sins as they are punishments but not as they are sins If therefore sins be the punishments of sins it followeth that God is the cause of sins We answer that there is a fallacy of the accident in the Minor For it cometh to passe by an accident that is by the fault of those who sin that when by the just judgement of God either themselves or others are punished by evill men they in the meane season God permitting that is not shewing them that hee would have those things to be done by them for to punish them which things yet hee hateth and which he will punish both in this life and the life to come do fulfill their desires swerving from the Law of God and estranging themselves more and more from God by sinning do purchase more grievous punishments unto themselves Or if we will distinguish the Major it is in effect the same For punishments come from God as author and causer of them as they are punishments but inasmuch as they are sins so they
the punishments of the wicked which they suffer besides the torments of conscience for the events of all times constrained men to confesse that their sins are punished with grievous punishments in this life and contrariwise the lot and end of the good to be more pleasant Wherefore there is a mind or understanding power which discerneth honest things from dishonest judge of mankind punishing the wicked and defending the good And that this may not be ascribed to the wisdom or severity of Magistrates or other men this withstandeth and hindreth 1. For that it must needs be that this naturall instinct whereby men judge that offenders are justly punished must proceed from some minde which is enemy to wickednesse 2. For that oftentimes by marvellous and unexpected and unlooked for means they are drawn to the justice and punishment of the Magistrates whose sins before had been privie or who seemed to have been able by their own power or subtilty easily to escape their hands and that especially for that many who through either the negligence or white-liverdnesse of Magistrates are not punished by them yet run into calamities and have allotted unto them ruefull ends And when transgressions and sins increase too much by their impunity whole nations and common-wealths with horrible and manifest examples of Gods wrath perish as the world in the deluge Sodom by fire cast from heaven Pharaoh in the red sea the Jewes and many flourishing kingdoms by most lamentable overthrowes That these things cannot come to passe by chance neither any other way then by the judgement and power of him who is Lord of mankind and nature both Gods comminations and threatnings and the conscience of every one and the order of justice whereby these follow and ensue upon impiety and the very hugenesse weight and greatnesse of things doth convince Wherefore it is said The righteous shall rejoyce when he seeth the vengeance Psal 58.9 10. he shall wash his foot-steps in the bloud of the ungodly Psalm 9.16 So that a man shall say Verily there is a reward for the righteous doubtlesse there is a God that judgeth the earth The Lord is known to execute judgement Now albeit the wicked flourish often for a while and the godly are oppressed yet neverthelesse examples which are fewer in number doe not weaken the generall rule unto which most events agree But if it were so that fewer of the wicked did suffer punishment yet those self same examples though but a few would testifie that God is and that he is displeased with the offences of others also who seem to be lesse punished But this is not true no not of any of them that they are not punished in this life for all those who are not before the end of this life converted to God if punishment do not sooner overtake them yet at length they die in despaire which punishment is more grievous then all the evils either corporall or spirituall and is the beginning and testimony of everlasting punishment Now in that this punishment is not sufficient it doth therein agree with all even the most tragicall cases of the wicked and therefore we are taught by the doctrine of the Church that Gods leâ—ity which he doth not seldome use in this life towards the wicked and his severity which he seemeth to shew towards the godly doth not at all weaken his divine providence and justice but rather declareth his goodnesse whiles by deferring of punishment he inviteth the wicked to repentance and by exercising the godly with chastisements and crosses he perfecteth their salvation and also it confirmeth the certainty of judgment after this life wherein perfect satisfaction shall be made by the wicked to Gods justice Common-weales wisely ordered A body politick wisely ordered by good and wholesome laws could not be decyphered unto mens understanding but by some intelligent mind approving this kind of order and because the divell with the whole rabble and rout of wicked ones pursue with deadly hatred these societies with their discipline it must needs bee God that hath thus long protected and defended it Prov. 8.15 By me kings reigne and princes decreee justice Heroicall and noble instinct of minde Heroicall instincts that is wisdome and excellent vertue in undertaking and atchieving those works which surpasse the common capacity of mans nature such as is the felicity and happinesse of noble artificers and governours in searching or polishing arts and in finding out devices and counsels likewise the couragiousnesse of minde in performing the actions of vertue and in managing matters such as was in Achilles Alexander Archimedes Plato and others All these give evidence that there is some superiour cause which stirreth up these motions and inclinations Moses said of Joshua The Lord himselfe will goe before thee Deut. 31.8 Ezra 1.1 Jude 14.19 hee will be with thee The Lord stirred up the spirit of Cyrus The spirit of the Lord came upon him Certain and evident fore-tellings of events Certain and cleer significations of future events which neither by humane sight or perceivablenesse neither by naturall causes or signs could have been fore-known as the prophecies of the deluge of the posterity of Abraham of the coming of the Messias c. are necessarily known by his revelation alone who hath both mankind and the nature of all things so in his own power that nothing can be done but through his motion Now this is God only as himself alledgeth this as his work alone for proof of his divinity against all forged and fained gods Shew the things that are to come hereafter that wee may know that you are gods Isa 41.13 Ezek. 12.21 That thing which I have spoken shall be done saith the Lord. The ends of all things The ends and uses of things have not their being by chance or from a nature brutish and only endued with sense but from some nature which is wise and omnipotent which is God alone Now all things are most providently ordained to their ends and those also certaine The constant order of efficient causes The order of causes and effects is finite and it cannot be that the processe and race of efficient causes should be of an endlesse and infinite extent Wherefore there must be some first and principall cause which may either mediatly or immediatly produce and move the rest on which also other causes may depend for in every finite order there is some beginning and principall 2. Who and what God is We must acknowledge God to be such as himselfe hath manifested himself to be WHen it is demanded who is the true God wee are to hold most firmly and surely that he alone is the true God who even from the beginning of mankinde did not only manifest himselfe in the nature of things but by the steps and prints of his divinity shining therein but especially in the Church by his word delivered and other famous testimonies of miracles deliveries
and consolations whereby he plainly teacheth whom and what he will be acknowledged and published by us to be and that hee is not acknowledged or worshipped of any but of them who think according to his word both of him and his will neither is the true knowledge of him found elsewhere then in this word The certainty of this position is hereof most manifest for that all those who imagine God to be other in essence or nature or will then he hath testified himself to be in his own manifestations and revealings do not imbrace and worship at all the true God but another thing of their own framing in stead of the true God according to these sayings Ye worship that which ye know not wee worship that which wee know Joh. 4.22 5.23 for salvation is of the Jewes He that honoureth not the Son the same honoureth not the Father which hath sent him Galat. 4.8 But then when ye knew not God ye did service unto them which by nature are not gods Ye were at that time without Christ Ephes 4.12 and were aliens from from the common-wealth of Israel and were strangers from the covenant of promise and had no hope and were without God in the world Whom ye then ignorantly worship him shew I unto you Acts. 17.23 1 John 2 23. Whosoever denyeth the Son the same hath not the Father But against these things seemeth that to be which Paul saith Rom. 1.19 20. That that which may be known of God is manifest also in men estranged from Christian Religion for that God hath shewed it unto them For the invisible things of him that is his eternall power and God-head are seen by the Creation of the world being considered in his works to the intent that they should be without excuse And Acts 14.15 That God in former ages did not leave himselfe without witnesse and that out of the whole nature of things but chiefly by the minde of man and the difference of things honest and dishonest and by the punishments of the wicked it may in some measure be gathered not only that there is a God but also what he is and therefore many things are found to have been spoken truly by the heathen and others concerning the unity and nature of God But to these objections we answer that there are indeed some true things concerning God manifested otherwise also then by the word delivered to the Church but by them notwithstanding who is the true God cannot be shewed Two causes why tâ—eglimsle of nature is not sufficient to shew who is the true God and that for two causes For first Those things by themselves are not sufficient for to the knowing of the true God it is requisite that we know and professe not somethings only but all things which he openeth of himselfe and would have known Moreover These selfe same true testimonies of God also which remaine in mens mindes and in nature all they by reason of a naturall blindnesse in them and pravity doe many wayes corrupt who in weighing them follow not the light and interpretation thereof drawn from the word of God delivered to the Church when as even of these which might be known by the help of nature many things they do not know many they faine of their own which have nothing agreeing with the nature and will of God and those things which they doe retain and in shew of words professe they farre otherwise understand then they are proposed of God and declared in his word and in the Church understood and so beholding and sounding in their mouth true sentences and sayings concerning God conceive neverthelesse and foster false opinions of him in their mind This answer S. Paul himself expresseth when he addeth Rom. 1.20 21. That they are inexcusable because that when they knew God they glorified him not as God The â—oâ—ce of nature concerning God neither to be rejected no contemned other in â—esned of sufficiency 〈◊〉 â—â—â—-construing Now albiet Philosophicall wisdome cannot therefore shew who is the true God for that concerning the essence nature will and works of God so much as is necessary to be known it doth not teach and is diversly depraved by men so that out of the Church remaineth no true knowledge of God yet neverthelesse that voice of the nature of things concerning God ought not for these causes to be rejected as false or contemned as fruitlesse for neither is that straight wayes false in it selfe which is perversly construed of men neither fruitlesse for all things nor to all men which availeth the reprobate nothing at all to everlasting salvation For God will also out of the Church bridle the lewd and dissolute by the testimonies which their conscience and punishments give of his will anger and judgement and according to them will he have the life and manners of men ruled He will have mans corruption and his justice made more conspicuous and cleer in punishing them who stubbornly withstand the known truth He will by naturall testimonies mens consciences shewing the imperfection thereof have men stirred up to seek the true God in the Church as it is said that men were therefore placed in the theater of the world Acts 17.27 That they should seeke the Lord if so be they might have groved after him and found him Hereof fee Damâ—â—â—en iâ—◠〈◊〉 orthâ—â—â—id Basil â—o 4. conâ—â—unom Rultice Diaconâ— c. 3. 〈◊〉 Acephal 〈◊〉 thesâ— cap 1. ◠〈…〉 a. cap. 5. 〈◊〉 Meâ—aâ—â— 12. c. 7 〈…〉 somâ—â—â— Scipâ—oms He will also have them who are converted to him to be more confirmed by the consent of nature and the word as the often alledging of naturall testimonies in the Scriptures declareth Lastly hee will the imperfection of naturall knowledge being considered have mens ignorance concerning God acknowledged and his mercy magnified who discovereth and openeth himselfe in his word God cannot be defined 1. Because he is immense 2. Because his essence is unknown unto us yet some way he way be described according to the measure which himself hath revealed of himself and that so that the description of him shall comprehend such attributes or properties the persons and principall works of the Deity as by them the true God may with halfe an eye be discerned from idols The description of God according to Philosophy The description of God according to the â—uâ—es of Divinity Philosophically he is described on this wise God is an eternall mind or intelligence sufficient in himselfe to all felicity most good and the cause of good in nature But Divinity hath taught the Church of God a more full and ample description of him which is in this sort God is a spirituall essence intelligent eternall infinite other from all the creatures incomprehensible most perfect in it selfe immutable and of an immense power wisdome and goodnesse just true chaste mercifull bountifull most free angry and wroth with sin which essence is the
Jerem. 45.4 5. and all his creatures Behold that which I have built will I destroy and that which I have planted will I pluck up even this whole land and seekest thou great things for thy selfe seek them not 9. That we should referre the use of all things to the glory of God since that wee have received all good things from him Rom. 11.36 Of him and through him and for him are all things 10. That seeing the works of God were therefore created and placed before our eyes even for us to behold them we do not idly but earnestly and as much as every mans ability occasion and vocation permitteth him contemplate and consider them and learning out of them the wisdome power and goodnesse of the Artificer celebrate it both in this life Acts 17.26 27. and in the world to come He hath made of one bloud all mankind to dwell on all the face of the earth and hath assigned the times which were ordained before and the bounds of their habitation that they should seek the Lord if so be they might have groped after him and found him though doubtlesse he be not far off from every one of us OF ANGELS AMongst things created by God the chiefe and principall are those natures which are indued with reason Angels and men For in these hee imprinted the marks and image of his divinity and would have all other things to be the matter of his praise but of these he would be known and praised and unto them was his will to impart and communicate his blessednesse and joy The Questions concerning Angels are two 1. What description is set down in the Scripture of good Angels 2. What description is delivered of bad Angels 1. What good Angels are ANgels both good and bad as holy Scripture records are spirits 1. Angels spirits or incorporeall substances Luke 24.39 Coloss 1.16 Heb. 1.14 1 King 22.21 The Angels themselves are not seen but the bodies or shapes which they take by which name here a spirituall person is understood that is a substance incorporeall invisible individuall living understanding incommunicable not sustained in another neither part of another as A spirit hath not flesh and bones All which are in heaven and in earth things visible and invisible They are all ministring spirits There came forth a spirit and stood before the Lord. That therefore both in times past there appeared oftentimes good Angels when as the gathering and establishing of the Church the doctrine of God being not as yet plainly delivered and the prophecies not fulfilled needed more extraordinary and miraculous revelations then now and now adayes also not seldome appear bad Angels this 1. doth not prove their nature to be visible or corporeall For those visible shapes or bodies which may be seen or felt are divers substances from the incorporeall essence of spirits being formed either of nothing or of some matter and carried and moved by a spirit for a time for the working and performing of certain actions For both they put them off and lay them away again and also they take forms of divers sorts and kinds as The serpent by whom the Divell communed with Eve Mens bodies Gen. 3.1 18.4 Exod. 3.2 2 King 2.11 6.17 The errour of the Sadducees Acts 23.8 Act. 7.53 whose feet Abraham washed A flame in the bush appearing to Moses A pillar of cloud and fire in the desart Horses and chariots of fire And further this very thing refuteth the opinion of the Sadducees Who said that there was neither Angel nor spirit but that good Angels are cogitations and motions raised by God in men or happy events proceeding from God and bad Angels evill and wandring affections or lusts or purposes and devices which come of the corruption of nature For except they were living substances and forcible in working they would not assume carry and move bodies and visible shapes Moreover the Scripture attributeth many things to them every where which agree not but to natures subsisting by themselves living and understanding for the good Angels were those ministers Gal. 3.19 Mat. 25.31 24.26 18.10 Luke 2 10. 15.10 1 Pet. 1.12 Mat. 22.30 Heb. 1.4 Psal 34.7 John 8.44 Job 1.6 Mat. 8.28 31. 25.41 by whom the Law was delivered in mount Sinai They shall come with Christ when he shall judge the quick and the dead They know not the day of judgment They alwayes behold the face of the Father which is in heaven They rejoyce for the salvation of men The elect shall be like unto them Christ is made more excellent then the Angels They defend the elect But the evill Angels did not abide in the truth They appear amongst the children of God They invade and possesse the bodies of men and beasts They shall be punished with everlasting torments Angels are also finite that is of a limited essence or nature and endued with a certain measure of strength and wisdom For although spirits are not circumscribed in a certain compasse of place 2. Angels finite both in nature and in properties as bodies yet their substance is neither infinitely extended neither in more places then one at the same time neither is able in wisdome or power or other properties to match and equall the immensenesse of the Creatour For they are said to go from one place to another and to be absent from one place when they are in another as Luke 1. Act. 10. 12. Dan. 10. 3. They were created Psalme 148. Coloss 1.16 They were created by God of nothing in the very beginning of the world Praise yee him all yee his Angels praise him all his army For hee commanded and they were created By him were all things created which are in heaven and which are in earth things visible and invisible whether they be thrones or dominions or principalities or powers c. Moses made mention of the Angels in general though not in particular Job 2.6 38.7 Wherefore albeit by Moses there is no mention made in the story of the creation severally of Angels as who applying himself to the common capacity of men especially recounteth the visible works of God yet when as hee saith that heaven earth and all the host of them was created he implyeth also Angels which both are these very heavenly hosts and ministers of God and are often mentioned among them by Moses himself How the Angels are called the children of God And whereas they are called The children of God it is not to be understood of any co-eternity and propagation of their substance out of God but of their creation and conformity with God and of the mutuall love between God and them as in like sort also may be said of men 4. They were created in holinesse They were created all good and holy that is in their creation they were enriched with strength wisdome liberty of will holinesse and righteousnesse whereby they might
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
John 16.30 Eph. 5.25 26. Christ loved the Church and gave himselfe for it That he might sanctifie it and cleanse it by the washing of water through the word He is unchangeable Heaven and earth shall passe but my word shall not passe He is truth it selfe and the fountaine of truth Mat. 24.38 John 0781 0 8.14 John 14.6 Eph. 5.2 Though I beare record of my selfe yet my record is true I am the Way the Truth and the Life He is of unspeakable mercy Even as Christ hath loved us and hath given himself for us to be an offering and a sacrifice of a sweet smelling savour to God He is angry against sin John 3.16 Rev. 6.16 17. and taketh vengeance thereof yea of hidden sins He that beleeveth not the Son shall not see life but the wrath of God abideth on him Fall on us and hide us from the presence of him that sitteth on the Throne and from the wrath of the Lambe For the great day of his wrath is come and who can stand The Son therefore is God by nature and equall to the Father 4 The Scripture in like sort attributeth all Divine operations to the Son as it doth unto the Father And it communicateth unto him 1. All generall effects and works common to the whole three persons as that he is Creatour John 1.3 Heb. 1.3 By him were all things made Likewise that he is the preserver and governour of all things Bearing up all things by his mighty word 2. It appropriateth unto him certain speciall offices and functions appertaining to the safety of his Church as that he sendeth Prophets Apostles and other Ministers of the Church As the Father sent mee so send I you John 20 21. Ephes 4.11 He therefore gave some to be Apostles some Prophets some Evangelists and some Pastours and Teachers That he furnisheth his Ministers with necessary gifts and graces I will give you a mouth and wisdome where against all your adversaries shall not be able to speak John 1.18 nor resist That he revealeth unto us his spirituall doctrine The only begotten Sonne which is in the bosome of the Father he hath declared him unto us That he confirmeth this doctrine by miracles And they went forth and preached every where Marke 16.20 1 Cor. 11.23 Mat. 28.19 Rev. 22.16 John 16.14 John 10.14 16. And the Lord wrought with them and confirmed the word with signes that followed That he instituted Sacraments I have recived of the Lord that which I also have delivered unto you Baptise them in the name of the Father the Son and the holy Ghost That he revealeth things to come I Jesus have sent mine Angel to testifie unto you these things in the Church He shall receive of mine and shall shew it unto you That he gathereth the Church I am the good Shepheard and know mine and am known of mine Other sheep I have also which are not of this fold them also must I bring and they shall heare my voice and there shall be one sheep-fold and one Shepheard That he inlightneth the understanding and hearts of men No man knoweth the Father but the Son and he to whom the Son will reveale him Mat. 11.27 Luke 24.45 John 1.33 Titus 2.14 John 15.5 Gal. 2.20 Mat. 11.28 John 14.27 Then opened he their understanding that they might understand the Scriptures That he governeth the actions and lives of the godly Without me ye can doe nothing Thus I live yet not I now but Christ liveth in me That he ministreth comfort in temptations Come unto mee all ye that are weary and laden and I will ease you Peace I leave with you my peace I give unto you That he strengthneth and defendeth us against the temptations of Sathan and preserveth those that turne unto him by a true faith John 16.33 John 10.28 John 14.14 2 Cor. 12.8 even unto the end Be of good cheere I have overcome the world My sheep shall not perish for ever and no man shall take them out of mine hand That he heareth those that pray unto him If ye shall aske any thing in my name I will doe it I besought the Lord thrice and he answered mee My grace is sufficient for thee That he forgiveth sins justifieth and adopteth unto us to be the sons of God Esay 53.11 Mat. 9.6 By his knowledge my righteous servant shall justifie many That ye may know that the Son of man hath power to remit sins on the earth As many as received him John 1.12 John 10.28 1 John 5.20 Acts 10.42 Acts 17.31 to them he gave power to be the sons of God That he giveth life everlasting I give unto them eternall life This same is very God and eternall life That he judgeth the world It is hee that is ordained of God a Judge of quicke and dead Because he hath appointed a day in the which he will judge the world in righteousnesse by that man whom he hath appointed These divine works attributed unto the Son differ so from the divine properties which are attributed unto him as effects from their causes so that then his properties worke them 5. The equality of honour and worship dependeth of the equality of essence properties Esay 42.8 He hath equall honour given him and workes I will not give my glory to any other But the Scripture giveth equall honour and worship to the Father and the Son Therefore they are truely equall in God-head and in all the perfections thereof The Minor is confirmed 1. By testimonies Psal 97. Heb. 1.6 Rev 5.13 John 5.23 John 14.1 Psal 45.7 Heâ— 1.8 Acts 30 28. 1 Tim. 16. proving that he is worshipped of Angels and the whole Church Let all the Angels of God worship him That all should honour the Son as they honour the Father Faith and hope are due unto him Yee beleeve in God beleeve also in mee 2. He is called God absolutely and simply as is the Father 3. The Epithetes or titles of divine honour which are every where in the Scriptures attributed unto the Son as God blessed for ever The great God and Saviour The Lord himself from heaven The Lord of glory The Lord of lords and King of kings power and eternall Kingdom Sitting at the right hand of the Father The Bridegroom Husband Head of the Church God of the Temple which are all the Elect Trust and beliefe in him Invocation for he is worshipped of the Church of God and Bridegroome of the Church at all times and in all places Thanksgiving for his divine benefits Furthermore albeit the name of God especially being put absolutely and without restraint doth evidently prove the Sons equality with the Father as it hath been said yet seeing that signifieth moe things and is also applyed to others who are not by nature God we are diligently to collect and to have in a readiness those testimonies in which things proper to the true God only are attributed to the
and only assisting the man Christ by his grace Object 1. In whom are two things which in themselves make two whole persons in him also are two persons But in Christ are two things which make two whole persons namely the Word which is by it selfe a person subsisting from all eternity and the body and soule which being united make likewise a person Therefore in Christ are two persons Answ We deny that part of the Minor to wit That the body and humane soule doe as in other men so also in Christ concurre to make a created person of the humane nature and diverse from the person increate and eternall of the Word For albeit the humane nature in Christ compounded of a body and reasonable soule is an individuall and particular or singular substance as being from other individuals of the same nature distinguished by certain properties and accidents yet neither was it or is it a person of subsistence For 1. A person is that which is not only a particular or singular thing but also it selfe consisteth and subsisteth in it selfe and by it selfe not sustained in or of any other but Christs humane nature now from the very first beginning thereof dependeth and is sustained by the person of the Word For it was at once both formed and assumed of the Word into unity of person and made proper unto the Word before and without which assumption or personall Union it neither was nor had been nor should be so that this Union being dissolved and loosed it must needs follow that this flesh and this soule should be brought to nothing Therefore Christs humane nature hath not any subsistence or person proper unto it selfe 2. It belongeth to the nature or definition of a person that it be an individuall incommunicable and also no part of another But the nature which the Word took and assumed belongeth to the substance of one Christ a part also of whom it is after a sort Therefore in it selfe and by it selfe it is no person Repl. That which appertaineth to the substance of a person and is a part thereof cannot be a person The Word appertaineth and belongeth to the substance of Christ and is after a sort a part of him as well as the humanity Therefore neither shall the Word be by this reason a person Answ That which is part onely of a person that is is so a part that besides of it selfe it is no person is no person or that which is a part of a person is not a person true it is not that person whose part it is Thus the Major proposition if it be understood simply or universally is false For a reasonable soule existing in the body is not a person but a part of a humane person which the soule together with the body doth make yet notwithstanding the same soule being loosed from the body is a person by it selfe not that compound and mortall person whereof it was a part that is an humane person but a person most simple and immortall as are the Angels because it subsisteth our of the body by it selfe neither is a part of another So may it be said of the Word if it be construed aright and with indifferency That the Word in it selfe and by it selfe is not the whole person of Christ or the Mediatour as he is Christ and Mediatour that is is not that whole thing which is Christ who is not only God but also man and yet is in it selfe and by it selfe the perfect and whole person of the God head truly subsisting before the flesh was that is the onely begotten Sonne of God For this selfe fame person existing in it selfe from everlasting and remaining for ever most simple and uncompound is by the assuming of mans nature made in time after a sort compound that is the Word incarnate Wherefore in respect of the person considered in Union or incarnate the Word is rather considered as a nature and both it selfe and the humane nature may be called as it were the parts of whole Christ and are so called also of many of the ancient Fathers which were sound in faith not that the flesh assumed did adde any part to the subsistence of the Word or as if of the persons of the Word and the humane nature as being imperfect parts were made another perfect person of a certain third essence consubstantiall with neither of those two natures of which it is compounded but because the person of the Word altogether one and the same which before the flesh was taken consisted in the divine nature onely doth now after the taking of the flesh subsist in two perfect natures divine and humane suffering no commixtion confusion or mutation that is The person of the Mediatour is said to be constituted of two natures divine and humane as it were of parts because these two are necessarily required and doe concurre to the absolving and accomplishing of the work of our redemption In this sense therefore both by ancient and later Divines and also by the Schoolemen are used well and without danger these phrases and speeches Christs person is compounded The two natures are as it were the parts of Christ The person of Christ is consisteth is constituted is made of or in the two natures of God and man The two natures concurre or come together into one person and subsistence They make one hypostasis or subsistence Both natures belong and concurre to the substance of one Christ Both are of the substance of belong and concurre to the substance of one Christ Both are of the substance of Christ The humanity with the Word or contrary The divine person or subsistence with the humane nature doth constitute or make the substance of one Christ Of the Word and the flesh assumed as of substantiall parts doth one Christ consist By these and the like phrases of speech used of this mystery singular and surpassing all capacity of mans wit the Orthodoxall that is men of a right and sound judgement in points of faith will signifie and some way expresse this only That the two natures are so united and linked in that one person of Christ as that they exist wholly in that one person or subsistence which is perfect and whole proper to the Word from everlasting by nature and is whole made in time the person of humanity also now assumed and destitute of the proper personality thereof and this is made by grace of union so that the devine subsistence or person of the Word being in it selfe most simple and most perfect doth notwithstanding subsist truly and individually in the two natures Wherefore seeing the thing it selfe is cleere and agreed upon among them who are of right judgement and sound in faith we are not odiously to jarre about words especially sith that concerning these supernaturall things no words of humane speech can be found which may at all suffice for the expressing of them But as it is not well said The person took the
both are wrought of one person according to diverse causes and originals of working or according to diverse natures but not by one and the same nature By these grounds it is easie to dissolve and assoile most of the sophismes and cavils with which at this time both the Swenckfieldians ard Ubiquitaries are wont to glose and blanch that their reall communicating of essentiall properties in natures and their Eutychian deifying of Christs flesh and to thrust the same upon the simpâ—e for the true majesty of Christ himselfe For thus they reason The office and benefits of the Mediatour his Redemption intercession purging from sins quickning sitting at the right hand of the Father his dominion and Lordly power over all creatures his presence with the Church beholding ruling all things raising the dead judging both quick and dead all these agree to Christ according to both natures Therefore the humâ—â—â—y as well as the divinity is also it selfe really omniscient searcher of hearts omnipotent present in the substance of his body at the same moment in all places doth of it selfe know all things heare our complaints and prayers give the holy Ghost and work by him in the hearts of the chosen faith and conversion and to conclude in respect of these things the humanity it selfe also is for it selfe adorable and to be adored as well as the God-head To these and the like there is one and a ready answer namely That it is ill going from the person and from the office and honour of the person to the properties and operations of the natures Or The society and conjunction of the office and honour doth not cause or inferre the same properties or operations of both natures Or In the affirmation of the office and honour are not signified the same properties of both natures nor the working of the same operations but the conjunction or concurrence of distinct operations proceeding from distinct properties to the same effect or action Theantropall that is of God and man The reason is Because of redemption quickning adoration and the like which are the functions benefits and worship of the whole person there are moe and diverse manners and parts which will agree really to one and the same person but not to one and the same nature but some to the God-head onely some onely to the manhood Wherefore this Major of the reason is false Whatsoever things agree unto Christ God and man according to both natures the same also doe agree after the same manner and as touching all parts to both natures For it doth not follow Because the God-head is Redemptresse therefore also it suffered and was dead Now That those things which in the person and office of the Mediatour are and abide proper unto one nature neither are made nor are by reason of the union common to both natures may be shewed at large but now let these few suffice 1. Such as is the union of the natures such is the communicating of the properties But the union of the natures was not made in the natures or into one nature but in the person or in one person Therefore the communicating of the properties was made in the person not in the nature that is the union maketh the properties of both natures common not to one nature but to one person For not one nature but one person hath truly as two natures so also double properties and operations and those infinitely differing created and increate finite and infinite Wherefore as by union the manhood was not made the God-head or God so neither is it immense infinite and omnipotent But contrariwise man is truly and really as God eternall so omnipotent also and every-where and giver of the holy Ghost The reason is because not the manhood but the man-Christ hath indeed in his substance the eternal and immense God-head 2. That which is proper to one cannot be common to moe that is cannot exist or be found together in other subjects also of divers natures For To be proper and To be common are contradictory and therefore in farthest repugnancy 3. There cannot be made one omnipotency and one omnipotent operation to be both natures whereby as well the manhood as the God-head should be really omnipotent and work divine things but there must needs be also one essence of both whereby the manhood also must be really God For the omnipotency which they will have one and the same to be communicated to the flesh is the God-head it selfe 4. If Christs humanity in the office of the Mediatour doth it self really and effectually performe not onely that which belongeth unto the flesh but also those things which are proper unto the God-head then either his God-head shall be idle and doe nothing in the work of our Redemption or surely the flesh assumed shall doe more and more shall be due and yeelded unto it than unto the Word which assumed and took it 5. If the flesh because it is said to be quickning is sort also may it be said that the God-head also because it is Redemptresse is subject to suffering and did suffer For both quickning and redeeming are properties of the office common to both natures but not after one and the same manner 6. The whole Majesty of the God-head is that it is an essence existing not of another but of it selfe and subsisting by it selfe spirituall or incorporeall eternall immense unchangeable of infinite power wisdome goodnesse c. That is the whole Majesty compriseth all the perfections and operations proper unto the God-head But omnipotency is the whole Majesty of the God-head according to the supposition of the Ubiquitaries For so Schmideline writeth in the 142. conclusion of his disputation of the Lords Supper and of the communicating of the properties had at Tubing in the yeere 1582. In the word omnipotency I comprise the whole Majesty of the God-head And in his 143. conclusion Omnipotency is the very essence it selfe of the God-head c. Therefore If Gods omnipotency be really communicated to Christs humanity so that this also is by reason of the omnipotency communicated unto it really omnipotent of necessity then by reason of the same omnipotency really communicated Christs humanity shal be indeed an essence subsisting of it self and by it self incorporeall eternall immense Creatresse of all things that is God himselfe blessed for ever and so by consequent the divine person For an essence intelligent subsisting by it selfe and which also is God must needs be the person And these are the fruits of reall communicating of properties in natures The participation of the God-head exaltation and majesty of the flesh and such like is not a reall communicating of the essentiall properties of the God head made into the humane nature or an omnipresence omniscience omnipotency that is a God-head of the manhood For such a communicating should not perfect but destroy the manhood and convert it into the God-head and dissolve the personall union of distinct natures but
it is 1. The very union of the humanity with the Word in such sort as it being created and finite doth together with all the essentiall properties thereof subsist not in a created person of the same humane nature but in the increate and eternall person of God the Word by reason of which union God the Word but not the God-head is and is called truly man and contrary man but not the manhood is and is called truly eternall God No dignity and eminency can be imagined greater than this neither doth it agree to any but to the flesh of Christ only 2. It is the excellency of gifts For these Christs humanity received without measure that is all whatsoever and most great and most perfect that may fall into a created and finite nature 3. The office of the Mediatour to the performing whereof the united but yet distinct properties and operations of both natures doe necessarily concur 4. The honour and worship which by reason of the Mediatourship agreeth and is given to whole Christ according to both natures keeping still as was before said the difference of properties and operations in natures Now whatsoever testimonies some bring either out of the Scriptures or out of the Fathers which were sound in faith thereby to prove that their Eutychian transmutation and a third kind of communicating forged by themselves that is exequation or equalling of natures all those testimonies indeed belong either to the grace of union of the natures which is signified by the communicating of properties or to the grace of Christs headship which compriseth the office and honour of the Mediatour which are affirmed of whole Christ by way of communicating or to the habituall grace that is the created gifts which Christ received without measure which are properly affirmed of the flesh or humanity These gifts which are also called graces are not properly effects of the personall union as are the attributes or properties of the natures and office 1. Because they are communicated to the manhood as well of the Father and the holy Ghost as of the Word or Son For he is said to have received of the Father the spirit without measure that is abundantly likewise to be annointed with the holy Ghost And if the gifts were effects of the union it would follow of necessity that the flesh was united not to the Son onely but to the Father also and the holy Ghost 2. The union of the flesh with the Word was from the very moment of the conception alwayes most perfect But the consummation and perfection of gifts was not untill the accomplished time of his resurrection and ascension For he was indeed humble weake and contemned he was indeed ignorant of some things he did indeed increase in wisdome stature and in favour not with men onely but also with God himselfe 3. The flesh when it was in the state of humility had not immortality or a nature not subject to sufferings or the like and yet remained it alwayes united with the Word Wherefore the habituall gifts or graces of the humanity for which it is also in it selfe really wise mighty just holy follow not the personall union in respect of dependency as the effect followeth and dependeth of his cause but only in respect of order Because indeed the humane nature was first to subsist and be before it were inriched with gifts and it subsisted united to the Word in the very first moment of the conception But after what manner the humanity is united unto the Sonne of God hath been said before For by the speciall and miraculous working of the holy Ghost in the womb of the Virgin of her bloud was the flesh of Christ formed sanctified and united according to subsistence or personally unto the Word 4. Why it was necessary that the two natures should be united in the person or subsistence of the Sonne of God FOr what cause Christ our Mediatour was to be together both a true and perfect just man and true that is by nature man and withall true God hath been declared of us before in the Common-place of the Mediatour For the work of our Redemption could not have been compassed and finished by the Mediatour without the concurrence of divers natures and operations in the same person For albeit he suffered and died in the flesh yet his passion and suffering could not have that force and efficacy to redeem justifie and sanctifie us neither could Christ have applyed those benefits unto us except he had been withall true and naturall God Of the incarnation of the Word the confession made by the Fathers of Antioch against Paulus Samosatenus This confession in taken out of the Acts of the first Ephesâ—â—e Councell WE confesse our Lord Jesus Christ begotten before all worlds of his Father but in the last times borne according to the flesh of the Virgin by the holy Ghost subsisting in one person only made of the celestiall God-head and humane flesh Whole God and whole man Whole God also with his body but not according to his body God whole man also with his God-head but not according to his Godhead man Againe whole adorable also with his body but not according to his body adorable Whole adoring also with his God-head but not according to his God-head adoring who le increate also with his body but not according to his body increated Whole formed also with his God-head but not according to his God-head formed Whole consubstantiall with God also with his body but not according to his body consubstantiall as neither also according to his God-head he is co-essentiall with men but he is according to the flesh consubstantiall unto us existing also in his God-head For when we say he is according to the spirit consubstantiall with God we doe not say he is according to the spirit co-essentiall with men And contrarily when we affirme him to be according to the flesh consubstantiall with men we doe not affirme him to be according to the flesh consubstantiall with God For as according to the spirit he is not consubstantiall with us for according to this he is consubstantiall with God So on the other side he is not according to the flesh co-essentiall with God but according to this he is consubstantiall with us And as we pronounce these to be distinct and divers one from the other not to bring in a division of one undivided person but to note the distinction and unconfoundablenes of the natures and properties of the Word and the flesh so we affirme and worship those as united which make to the manner of the undivided union or composition Vigilius Lib. 4. against Eutyches IF there be one nature of the Word and flesh how then seeing the Word is every-where is not the flesh also found every-where For when it was in the earth it was not verily in heaven and now because it is in heaven it is not verily in the earth and insomuch it is not as
Moone and as the faithfull witnesse in heaven They shall be my people and I will be their God and David my servant shall be King over them and they all shall have one shepheard The Kingdome and dominion and the greatnesse of the kingdome under the whole heaven Dan. 7 27. Esay 9.7 Luke 1.33 shall be given to the holy people of the most High whose kingdome is an everlasting kingdome and all powers shall serve and obey him The increase of his government and peace shall have none end Of his kingdome shall be no end It was therefore needfull that the humane nature which was the seed of David should be raised that it might raigne 2. The Mediatour who was to be our brother and true Man should ever make intercession for us and as an everlasting Priest appeare for us before God Psal 10.4 Rom. 8.34 Thou art a Priest for ever according to the order of Melchisedech It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request for us 3. Christ Jesus the Mediatour which is to be true Man should be Mediatour both by his merit and by his efficacy or power For it sufficed not that he died for us but he was further to bestow through his power his benefits upon the Church and us all who by dying or by his death had obtained for us righteousnesse that is the holy Ghost life and glory eternall For both belong unto the Mediatour who therefore obtaineth them for us by his intercession and death But he could not have bestowed them had he remained in death sith then hee should have had no being And he who is not or hath no being worketh nothing In him also the same benefits are therefore placed by the God-head that he should make us partakers of them John 1.16 Of his fulnesse have all we received Neither ought it to seem any marvell that Christ doth bestow the same benefits on us which he obtained of the God-head by his death for us For a man may both obtaine a thing of one for another and also bestow the same on him for whom he obtained it As be it that one maketh request for thee unto a Prince for a gift of a thousand crowns the Prince doth this for his sake that requested it and bestoweth also that gift on him that he may bestow it on thee he then shall obtaine this gift for thee of the Prince and withall shall bestow the same on thee Now albeit Christ could have bestowed the benefit of his death upon us by his God-head by the meanes whereof we are justified and regenerated and begin faith and new life by the holy Ghost yet notwithstanding as God decreed by man to raise the dead for by man came the resurrection and by man to judge the world 1 Cor. 15.21 so also hath he decreed to bestow these gifts by Jesus-Man that the same might be and continue Mediatour who is true God and Man Therefore also it was requisite that Christ should remaine for ever our brother and our head and that we of the other side being ingâ—affed into him by a true faith should alwayes remaine his members John 15.4 Abide in me and I in you For in the seed of David is grounded our salvation My servant David shall feed them for ever Now he had not continued our brother Ezek. 34.23 neither â—ad we been his members if his humane nature had continued in death Which â—hing all the testimonies doe confirme which attribute an eternall kingdome unto â—he seed of David For on that kingdome is our salvation grounded and the kingdome of Christ the Son of David could by no meanes have been eternall if his hunane nature had continued in death Ob. But in the old Testament before his incarnation or humiliation Christ without his humanity did bestow the same benefits on the Fathers which he bestoweth on us in the new Testament and was no lesse before the taking of flesh Mediatour than since also he did the same things before his coming which he doth after his coming in the flesh Therefore it was not necessary that Christ for this cause should become man and suffer death Answ But neither had he then done those things except he should have been afterwards man and have continued alwayes man so neither now should he doe the same if he had not risen and if he did not retaine the nature which he took for ever John 5.27 The Father hath given the Son also power to execute judgement in that he is the Son of Man Our salvation Rom. 4 25. He rose for our salvation and that in three respects 1. For our Justification Our Lord Jesus Christ was delivered to death for our sins and rose againe for our Justification Now the resurrection of our Mediatour was requisite for our justification 1. Because without the resurrection his satisfaction had not been perfect nor his punishment finite and except his satisfaction had been perfect and his punishment finite we could not have recovered out of everlasting death from which the Mediatour was so to deliver us as that he should utterly overcome it in us If then our Mediatour was utterly to vanquish and overcome death in us he ought then so to die as to overcome death first in himselfe and so to fulfill indeed that which was foretold Death is swallowed up into victory O death where is thy sting O grave Hos 13.14 1 Cor. 15.54 Mat. 27.42 where is thy victory and so should confound his enemies which cast in his teeth He saved others himselfe he cannot save Againe Except Christ had overcome death he could not have bestowed his benefits on us which by his death he had merited for us but it belonged to the same party to merit and bestow the Mediatours benefits on us as hath bin heretofore proved neither should we know that he had satisfied for us because if he had continued in death it had been a certain argument that he had not satisfied but was overcome of death of the burden of sin For where death is there is sin or if he had satisfied and yet had remained in death this had bin contrary to the justice of God Wherefore Christ was to rise as well for this end that he might fully accomplish his satisfaction for us as also for this that we might know that he had fully accomplished it and had promerited benefits for us and finally to this purpose that himselfe might apply the same unto us that is that by his merit and efficacy we might be perfectly saved and justified 2. Christ rose for our regeneration For justification or remission of sinnes sufficeth not without the inchoation and beginning of a new life 3. For the preservation or continuance of his benefits towards us our raising againe unto life and glorification God will by this meanes everlastingly quicken and glorifie us
feigne and imagine in the Major proposition are altogether the same with the things which are affirmed that is the same in them is affirmed of the same and so these manners are that in which lyeth the contradiction For they say Christs body is every where according to the manner of majesty Being demanded what they meane by majesty they answer omnipotency and immensity To say then Christs body is every-where as touching the manner of majesty not as touching the mannor of a naturall body is nothing else even by their owne judgment than Christs body to be every-where according to the manner of immensity or infinity and not to be every-where according to the manner of finitenesse Now verily they trimly take away the contradiction by thus distinguishing For the manner of immensity is nothing else but immensity and immensity and to be immense are both affirmed of the same Wherefore as these are contradictory To be every-where and To change place or Not to be every-where so are these also contradictory The same body to be immense and To be finite Immensity and finitenesse to agree unto the same or the same body to be every-where or immense according to the manner of immensity or majesty and not to be every-where but to change place and to be finite according to the manner of finitenesse or a naturall body Wherefore it is manifest which was before also confirmed That Christ ascended locally and that therefore this Article is to be understood of Christs locall ascension Object 2. Contraries or opposites ought to be expounded after the same manner that the contrariety and opposition may be kept But these Articles Hee ascended into heaven Hee descended into hell are opposed one to the other Therefore as the Article of Christs descension is taken in a figurative meaning that is of his great humiliation so ought also the Article of his ascension to be taken of his great majesty not of any locall motion Answ We answer first to the Major Opposites are to be expounded after the same manner except such manner of explication be disagreeing from the Articles of faith and from other places of Scripture But this Article the Scripture it selfe understandeth of a locall ascension Acts 1.11 Hee shall so come as yee have seen him goe into heaven howsoever it understand that other of a spirituall as wee have heretofore proved And that thus we understand both these Articles the Analogy of faith requireth 2. We deny the Minor For these two Articles are not opposed For his ascension into heaven is not the furthest degree of his glory as his descension into hell is the furthest degree of his humiliation But the furthest and highest degree of his glory is his sitting at the right hand of the Father Therefore as touching this Article of his sitting at the right hand of his Father we grant the Major For unto this Article is the descension into hell opposed whereupon also the Scripture doth not interpret properly but figuratively these two Articles of Christs descension into hell and of his sitting at the right hand of his Father 3. If Christs ascension be construed of any equalling of his man-hood with his God-head all the other Articles concerning the true humanity of Christ shall be utterly overthrownâ— a Mat. 23.20 Quest 47. Is not Christ with us then untill the end of the world as he hath promised Ans Christ is true God and true man and so according to his man-hood he is not now on earth b Hebr. 8.4 Matth. 26.11 John 16.28 John 17.11 Acts 3.21 but according to his God-head his majesty his grace and Spirit he is at no time from us c John 14.18 Matth. 28.20 The Explication THis Question is a prevention of an objection of the Ubiquitaries who argue thus Object But Christ promised that hee would be with us untill the end of the world Therefore hee did not so ascend into heaven but that hee is now also on earth and that every-where in his humane nature Answ They inferre more in their conclusion then the premisses inforce Christ is with us in that spirituall union whereby wee his members are joyned to him our head And further he speaketh of the presence of his whole person to which he attributeth that which is proper unto the God-head In like manner he saith before his passion when as yet he conversed on earth with his Disciples I and my Father will come unto him and will dwell with him this he speaketh John 14.23 as touching his God head which was and is in heaven and by which as the Father is with us so he is otherwise we might reason also thus I go away saith Christ Therefore he is not at all with us But it is attributed improperly to his other nature namely to his humanity What the personall union of two natures in Christ is that he abideth with us in respect of that personall union which is the secret and wonderfull indissoluble uniting and knitting of the two most diverse natures of Christ divine and humane into one person so that these two natures being in such wise linked and conjoyned absolve the essence of Christs person and one nature should be destroyed if it were sundered from the other both notwithstanding retaining their peculiar and severall properties whereby one is distinguished from another Saint Augustines Explication is on this manner That which Christ saith Loe Tract 50. in Johan I am with you alwayes unto the end of the world is fulfilled according to his Majesty Providence and unspeakable Goodnesse But as concerning that flesh which the Word tooke and after which he was borne of the Virgin taken by the Jewes crucified on the Crosse taken downe from the Crosse wrapped in linnen clothes laid in the Sepulchre manifested in the resurrection as concerning it yee shall not have him alwayes with you Why so Because as concerning the presence of his body he conversed forty dayes with his Disciples and they accompanying him to see him not to follow him he ascended into heaven and is no longer here For He is there sitting at the right hand of God and He is here for the presence of his Majesty hath not left us Againe according to the presence of Christs majesty we have Christ alwayes according to the presence of his flesh it was truly said unto the Disciples Yee shall not have me alwayes For the Church injoyed him a few dayes as concerning the presence of his flesh now it layeth hold on him by faith but seeth him not with corporall eyes Christ therefore is present with us 1. By his spirit and God-head Five manners of Christs presence 2. As touching our faith and confidence wherewith we behold him 3. In mutuall dilection and love because he loveth us and we him so that he doth not forget us 4. In respect of his union with humane nature that is in the conjunction of the soule with the body For
contradiction as if thou shouldst say I am certain of my reward therefore I will not run for a reward is not given but to him that runneth These propositions do one mutually follow another To be certain of salvation and To have a desire of conversion and amendment of life 2. What predestination is The difference between predestination and providence PRedestination differeth from providence as a speciall from the generall For providence is the eternall counsell of God concerning all creatures but predestination is the eternall counsell of God concerning the saving of men and angels Wherefore predestination is the eternall most just and unchangeable counsell of God of creating men of permitting their fall into sin and eternall death of sending his Son into flesh that he might be a sacrifice and of converting some by the word and the holy Ghost for the Mediatours sake and saving them in true faith and conversion justifying them by and for him raising them up to glory and bestowing on them eternall life and of leaving the rest in sin and eternall death and raising them up to judgment and casting them into eternall pains Here is spoken of men which shall be saved and not saved therefore to them onely and not to angels doth this definition of predestination agree The parts of predestination are Election and Reprobation Election is the eternall Election unchangeable free and most just decree of God whereby he hath decreed to convert some to Christ to preserve and keep them in faith and repentance and by him to give them eternall life Reprobation is such a decree of God as whereby he hath decreed to leave some Reprobation according to his most just judgement in their sins to punish them with blindnesse and damnation and condemn them being not made partakers of Christ everlastingly That election likewise as also reprobation are both the decree of God these and the like sayings do prove I know whom I have chosen His grace was given to us before the world was John 13.18 2 Tim. 1.9 Rom. 9.18 He hath mercy on whom he will But therefore election and reprobation were made by counsell and therefore both are a decree and that eternall because there is no new thing in God but all from everlasting and the Scripture doth manifestly say Ephes 1.4 that God hath chosen us before the foundation of the world Seeing then he hath chosen us hee hath therefore rejected the rest that which the very word of choosing doth shew For whatsoever is chosen the same is chosen other things being rejected 3. What are the causes of predestination or election and reprobation THe efficient and motive cause is the good pleasure of God It is so O Father The efficient cause of our election Gods good pleasure not any thing in us Ephes 2.3 because thy good pleasure was such God hath not foreseen any thing in us for which he should choose us for there can be no good in us as of our selves seeing we are by nature the children of wrath as well as others For if any good be found in us that he doth work wholly in us and he worketh nothing in us which he hath not decreed to work from everlasting Wherefore the alone gracious and free good pleasure of God or the alone free mercy of God is the efficient and motive cause of our election Our election I say is of grace and free that is not in respect of any good foreseen in us Rom. 9.18 John 15.16 He hath mercy on whom he will that is he freely giveth what he giveth Ye have not chosen me but I have chosen you God hath predestinate us to be adopted through Jesus Christ unto himselfe The cause of reprobation is in GOD. Ephes 1.5 according to the good pleasure of his will See further Rom. 9.11 Col. 1.12 2 Tim. 1.9 10. In like manner also the efficient cause of reprobation is the most free good pleasure of God For we being all by nature the children of wrath had all perished if sinne were the cause of reprobation Wherefore the cause of reprobation is not in men themselves but that is in God his will of shewing forth his justice Therefore of particular men why this man is elected and the reprobated there can be no other reason given but the good pleasure of God only But the cause of damnation is altogether in men which is sin For God will declare his justice in the damnation of the reprobate He therefore condemneth no man not ordaineth unto condemnation unlesse it be for sin neither willeth he the damnation as it is damnation but as it is a just punishment Now punishment taketh not place but there where sin was before seated The cause of damnation is the free will of divels and men The principall cause therefore of damnation is the free will of Divels and men because of their owne accord they fell from God But the first cause of salvation is the eternall and free election of God whereof God foresaw no cause in us why he would convert us unto Christ rather than others why he would save and redeeme us out of the common and generall destruction wherein all were plunged rather than others The supreme finall cause of Predestination is Gods glory and the last and proper finall cause of election is the manifestation of Gods goodnesse and mercy in freely saving the Elect. The next and nearest finall cause of our election is our justification when God doth in his Sonne freely account us for righteous Both which finall causes the Apostle compriseth in these words He hath predestinated us to the praise of the glory of his grace wherewith he hath made us freely accepted in his beloved Ephes 1.6 Likewise of the contrary The first finall cause of reprobation is the declaration of Gods justice severity and hatred against sinne in the reprobate Rom. 2.9 God would to shew his wrath and to make his power knowne suffer with long patience the vessels of wrath prepared to destruction Object 1. God did foreknow our workes therefore he chose us for our works Ans He did foreknow those good things which he purposed to work in us as also he foreknew the persons otherwise he could not have foreknowne any good workes So could he not have foreseene any evill except he had purposed to permit the same Object 2. Whomsoever God chose in Christ them he found in Christ for he in Christ benefiteth none but those who are in Christ Ephes 1.3 God chose us in Christ Therefore he found us in Christ that is he foresaw that we should be accepted of Christ that we would beleeve rather than others and would become better than others and therefore he chose us Answ We deny the Major For the reason alledged holdeth not true in election but in the effects of election and in the consummation of Christs benefits which are imparted unto none but such as are in
and through the doores is no where expressed in Scripture and therefore we deny it The rest of the prerogatives are there expressed indeed but they abrogate not the truth of humane nature For Peter also walked on the waters and we shall be transformed and lifted up but ubiquity and presence of Christs flesh in all or many places is no where extant in Scripture and it suffereth not Christs flesh to be any longer a creature much lesse a true body For to be every-where or in divers places at once in its owne substance is the property of the unmeasurable Deity alone but every creature is finite God only is every where because he is infinite and by his finitenesse is discerned from his Creatour Now that which is finite cannot be in moe places then one Hence it is that the Scripture and and Doctors of the ancient Church produce this property of presence in many places as a certain argument of true and sole Divinity as Christ himselfe speaking of himselfe saith The Son of man John 3.13 which is in heaven And Dydimus saith The holy Ghost himself if he were a creature Lib. 1. Cap. 1. de Spiritu sancto should at least have a circumscribed or limited substance as all things else which are made For although the invisible creatures be not circumscribed in place yet they are finite in the property of their substance But the holy Ghost being in many hath no circumscribed or limited substance Tertullian also saith If Christ be man only Lib. de Trin. how then is he present wheresoever he is called on sith this is not the nature of man but of God To be present in every place Our adversaries therefore thus reasoning that those prerogatives are the cause of his presence every-where or in many places which verily are no causes hereof commit the fallacy of alledging a false cause For indeed the reason of those prerogatives and the ubiquity are very diverse 3. From the Article of the communion of Saints 1. Such is the communion of Saints with Christ now as it was of old ever since the beginning and shall be ever hereafter as well of those who use the Sacraments as of them who are by necessity excluded from them 1 Cor. 10.3 4. Ephes 4.4 Rom. 8.9 1 Cor. 6.17 1 John 4.13 John 15.5 Ephes 1.22 Ephes 4.15 Ephes 5.30.31 Ephes 4. 1 Cor. 10. Rom. 8. For there is but one only communion of Saints with Christ because we are all one body with Christ But this communion of Saints with Christ was alwayes spirituall as the Apostle doth shew He that is joyned to the Lord is one spirit Hereby know we that we dwell in him and he in us because he hath given us of his spirit He is the Vine we are the branches He is the Head we are the members He is the Bridegroome and we with the whole Church are his Spouse Or the argument may be thus formed All the Saints have the same communion with Christ both in the Old and New Testament as well they who have power to approach and partake of the Supper as they who have not and we cannot eat Christ any otherwise then his Disciples did eat him in the first Supper But they did eat him spiritually Therefore we eat him also spiritually Out of the selfe same Article we thus argue 2. Such is our eating of Christ as is his abiding in us But this is spirituall Therefore our eating of him is spirituall The Major is out of question because he is therefore eaten that he may remaine in us and we in him not that being once eaten he should forthwith vanish away John 6.56 He which cateth my flesh and drinketh my bloud abideth in me and I in him The Minor namely that Christs abiding in us is spirituall is sufficiently proved and perceived by this in that such is his abiding in us as is his Fathers John 14.23 If any man love me he will keep my word and my Father will love him and we will come unto him and will dwell with him But how doth the Father dwell in us or abide with us Truly by his holy Spirit Therefore Christ also so abideth with us or dwelleth in us 1 John 4.13 Hereunto belong those sayings By this we know that he dwelleth in us and we in him because he hath given us of his Spirit That Christ may dwell in your hearts through faith I am the Vine ye are the branches he that abideth in me and I in him Ephes 3.17 the same bringeth forth much fruit 3. Christ abideth in us perpetually Therefore that abiding or presence is not corporall because as touching his humane nature John 15.5 he saith Me ye shall not have alwayes Therefore he is not eaten of us corporally nay he cannot be eaten of us corporally except he be in us corporally and that also perpetually 4. From the Article of remission of sinnes If Christ be corporally in the bread and be reached out and delivered unto us by the hand of the Minister then we are to crave remission of sinnes at Gods hands for his sake who is in the bread and whom the Minister handleth whether the bread still remaine together with him or no. For remission of sinnes is most especially to be craved then when we celebrate the Supper So then every communicant must thus pray I beseech thee O heavenly Father to be gracious and mercifull unto me for this thy Sonnes sake who is here present in this bread and whom the Minister handleth and whom I eat with my mouth But this is that horrible Idolatry which is practised in the Popish Masse which without doubt is so abominable in the sight of God that it were better for us to suffer a thousand deaths then once commit the same For the Gospel teacheth us to begge of God remission of sinnes not for that Christs sake who is in the bread and is carried about in the Ministers hands and eaten with mens mouths but for that Christs sake who suffered and died for us who is now in heaven at the right hand of his Father and maketh intercession for us So then thus we reason That which establisheth the horrible Idolatry of the Masse is to be avoided of the true professors of the Gospel But the corporall presence of Christ and the eating of him with our mouths in the bread establisheth the horrible Idolatry of the Masse Therefore it is to be avoided by all true professors of Christs Gospel 5. Unto the former may be adjoyned also arguments taken from the sacrifice and adoration of Christ. Wherefore Christ is present corporally whether it be after a visible or invisible manner there he is so to be adored to wit by our minds and the motions of our bodies converted and turned thither But he is not thus to be adored in the Supper Therefore he is not present in the Supper corporally either in the bread or
also consenteth Let him be accursed saith he Who affirmeth the law to be possible without the grace of the holy Ghost Wherefore out of this doctrine we learn that men not as yet regenerated are able to doe no good and that even the holiest men sin also except the benefits and blessings of regeneration be continued This we may see in Peter and David Without regeneration no one part of a good work can be so much as begun because we are by nature evill and dead in our sins Mat. 7.11 Ephes 2 1. Esay 6.6 All our righteousnesse is as the cloth of a menstruous woman In which saying also the Prophet comprehendeth himself and even the holiest among men If in the Saints themselves nought else but sin is found before God what then in the unregenerate What these are able to performe we see in the Epistle to the Romanes in the two first chapters Now as by our selves we are not able to begin good works so neither are wee our selves able to accomplish any good works Matth. 7.18 Jerem. 13.23 John 15.5 Phil. 2.13 An evill tree cannot bring forth good fruit Can the Blacke moore change his skin or the Leopard his spots then may yee also be good that are accustomed to doe evill Without me can yee doe nothing It is God which worketh in you both the will and the deed even of his good pleasure Without imputed righteousnesse we are all in the sight of God abomination filth and dung But the righteousnesse of Christ is not imputed unto us before our conversion Therefore it is impossible before our conversion that either our selves or our workes should please God Faith is the cause of good works Faith cometh from God Therefore the effect also shall come from God neither shall it go before the cause and therefore good works cannot be before our conversion An answer to the Papists question touching preparative workes Here notwithstanding some demand of us whether there be no preparative works Ans If they meane by preparative works such workes as are unto us an occasion of repentance or which God useth to work in us repentance such as are externall civill demeanour and a life led according unto the law hearing reading and meditation of the Word yea oftentimes the crosse and afflictions we may grant that there are some preparative works of this kind But if by preparative works they understand workes before conversion due according to the law whereby as by mans good endeavour God is allured and encited to impart on the workers true conversion and other his benefits and graces we utterly deny that there are any such because according to S. Pauls rule Whatsoever is not of faith is sin The Papists terme these works merits of congruity Rom. 14 23. The Papists merit of congruity that is such as in themselves indeed are imperfect and deserve nothing yet such they are that for them it may seem meet to the mercy of God to bestow on men conversion and life eternall But true it is that Paul saith God hath mercy on whom he will not on them who deserve mercy For no man deserveth ought of God but plagues and punishments When yee have done all those things which are commanded you Rom. 9.18 Luke 17.10 say Wee are unprofitabe servants we have done that which was our duty to doe 3. Whether the works of Saints be perfectly good THe works of the Saints are not perfectly good or pure in this life 1. Because the Saints which doe good workes doe many things which are sins in themselves for which they are guilty before God and deserve to be cast out into everlasting pains Cursed be he that abideth not in all Yea the holiest men do many evill works commit many sins and acts which are evill in themselves Such was the sin of Peter thrice denying Christ and of David murthering Vriah committing adultery willing to cover it and numbring the people 2. Because they omit many good things which they should doe according to the law 3. Because there is not that degree of goodnesse in those works that proceed from the Saints which ought to be and the exactness of the law requireth for their good works are not so pure and good as God requireth Yea when the Saints perform most holy works yet are they not perfect but have alwaies in this life defects and are stained with sins For faith and the love of God and our neighbour whence good works flow are imperfect in us in this life The effect then shall not be perfect because the cause is not perfect For we doe not perfectly know and love God and our neighbour and therefore neither doe we so cheerfully and perfectly as we ought perform these works unto God and our neighbour I see another law in my members rebelling against the law of my minde And this is the cause why the works of the godly cannot stand in the judgement of God Seeing then all our works are imperfect let us acknowledge and bewail our defects and infirmities and so much the more hasten unto perfection Hence it is apparent that that device of the Monkes touching works of supererogation A refutation of works of supererogation Luke 10.35 is a wicked doctrine which they feign to be works undue to God and the law when men perform more then they ought O blasphemous opinion against that of Christ When yee have done all c. Object 1. If thou * Supererogaveris spendest any more c. Therefore there are works of supererogation Ans In Parables and similitudes opinions may not be grounded on every circumstance and particle seeing that which is like is not altogether the same The Samaritane saith If thou spendest any more not on God 1 Cor. 7.25 but on the sicke man Object 2. I give mine advice saith S. Paul speaking of Virgins concerning whom he had no commandement from the Lord Wherefore advice may be given of doing more works than are commanded Ans I give my advice to wit that I think it profitable and commodious for this life Mat. 19.22 but not meritorious of life eternall Object If thou wilt be perfect goe and sell all that thou hast Therefore there be some exhortations which being put in practise give perfection Ans This is but a speciall commandement whereby the proud young man is called unto humility and to the love of his neighbour and to the office of an Apostleship in Jurie and Christ requireth not supererogation at his hands but perfection and that also he requireth only to cause him to understand how far off he is from it 4. How our works though not perfectly good please God IF our works were not acceptable unto God they should in vain be performed We must therefore know how they please him Whereas then they are in themselves imperfect and many waies defiled they cannot of themselves please God by reason of the exactnesse of justice which is
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
might seem to sound of any change of the Word into flesh the holy Ghost explaines it by words equivalent saying That God is manifested in the flesh that Jesus Christ came in the flesh that the Son of God was made partaker of flesh and bloud and took the seed of Abraham and that in Christ dwells all fulnesse of the Godhead bodily 1 Tim. 3. 1 John 4. Heb. 2. Col. 2. The Animadversion All this is right if the phrase of Athanasius The assumption of the humanity into God be not wrested against the meaning of Athanasius Thes 15. as if hee had signified either a changing of the humanity into God or an equalling of it with God or a transfusion of the properties of the Godhead into it by which it is made God For whatsoever is created saith the same Athanasius cannot be God therefore let the assumption of the humanity into God De Arian Cathol confess be understood of its hypostaticall union with God or the Word the properties of both being preserved according to the declaration of the Synod of Chalcedon c. And of Austin in his book de fide ad Petrum God then received into his person the forme of a servant that is the nature of a servant c. XVII But the Word was not so made flesh as that any part thereof was associated with the flesh which was assumed For the Word being of a spirituall nature is not cut or divided into parts XVIII But the whole Word in the whole fulnesse of its Deity is united to the flesh All of it as the Orthodox Fathers tell us was clothed with flesh and covered with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly incarnate inhumanated and incorporated The Animadversion And this is also right For neither can there be nor can we imagine how there should be any union of parts between the flesh and the Word which is indivisible The whole Word then assumed the whole flesh and with the whole flesh the whole Word was personally united In what sense the Word is said to be clothed and covered with flesh c. wee have already explained in the ninth Thesis to wit not by way of an externall habit accidentally but by way of an intrinsecall union substantially Hence then it appeares that the Word was not changed into flesh by taking of man no more then our limbs being clothed are changed as Austin speaketh Lib. qu. 38. quaest 73. Neither is it a speech proper enough when they say that the flesh appertaines to the integritie of the person of the Word incarnate that is that it is an integrall part of it as three feet belong to the integrity of the three-footed stoole but rather that the flesh belongs to the person of the Word incarnate as being the nature assumed by the Word into the unitie of the person in which it might manifest it selfe to the world as Austin saith The Word was made flesh that is clothed with flesh that to fleshly men he might appeare in a fleshly way Yet no man will deny or doubt that the Incarnation of the Word which is indivisible was totally made if that be understood without including the immensity of the Word within the dimensions of the flesh as also without an ubiquitary diffusion of the finite flesh with the infinite Word XIX Which union because totall is foolishly compared with examples of partiall unions to wit of the Sun touching some part of his Orbe Of the stone enclosed within some part of the ring Of Antwerp situated neer a part of the sea The Animadversion We must confess that this hidden admirable union of the unmeasurable nature of God with the measured nature of man cannot fully be expressed by any similitude And although both ancient and moderne Divines make use of divers Similies yet we may truly say of them all with Damascen In all smilitudes there are many dissimilitudes And it is impossible to find examples that may expresse the Deitie and Incarnation in every thing Justin Cyril Athanasius made use of these Similies that are taken from the Sun a Ring the Ocean Basil useth the similitude of an hot iron Athanasius of a burned stick or burning iron Cyril of a burning coale Damascen of a fiery sword Justin and Athanasius of the body and light of the Sun But none of all these similitudes will exactly agree with the thing it self This man toucheth our Divines for using examples of partiall unions but with little sinceritie for sometimes they make use of such Similies not to declare exactly the thing it selfe from which we confesse the examples of finite things are far distant but onely to shew the sophistry of Ubiquitaries For example When Jacobus Andreas at Maulbrun did foolishly demonstrate the Ubiquity thus Gods right hand is every-where the humanity of Christ sits at Gods right hand Ergo the humanity is every-where Our men by a Syllogisme altogether like this if you look up on the forme made it appeare that this was a naughty argument and consisted of foure termes The Ocean encompasseth the whole world Antwerp is seated neere the Ocean Ergo Antwerp encompasseth the whole world By this way they did not compare matter with matter but one fault with another for both Syllogismes were alike faulty therefore the shewing of this errour was not foolish Neither doth Doctor Hunnius demonstrate better the illocalitie of the flesh in the Word below in his 36. Thesis It is thus in briefe The Word is illocall the flesh was assumed into the Word Ergo the flesh is illocall Why then doe wee not send this Disputer to the foure termes of Antwerp and the Ocean For as these are different termes To be the Ocean and to be seated neere the Ocean so these are different To be the Word and to be in the Word as in the Vulcanian demonstration these were different speeches To be Gods right hand and To sit at Gods right hand XX. The similitude of the union of the soule and body is more apt to declare this mysterie Smidlin in colloq Maulbrun p. 43. which Athanasius used in his Creed and Cyrillus after him in his Synodicall Epistle saying The Word in the assumed nature hath made such an habitation for it selfe as the soule is beleeved to have in its proper body The Animadversion Of this Similie thus writeth Justin In Exposit Symb. p. 301. Some saith he having conceived in their mind of this union as of the union of soule and body have so delivered it and it 's a convenient example though not in all points yet in some Also the example of man is in some respect to be admitted and in some respect to be avoided And 't is so indeed For they agree thus That as the reasonable soule and body are united into one person and as in one hypostasis subsist two natures distinct in their essences and properties and concurring in these operations that are proper to men and one of
them working what is proper to it but not without the communion of the other Even so saith Hierome it is knowne that one and the same Christ is God and man and that he did work according to both formes Ad Paulam Eustoch to wit of the humanity and divinity and that by this he exercised two operations For both formes or natures did operate the one communicating with the other in that which was proper to it The Word operating what is proper to the Word and the flesh putting in execution what belongs to the flesh c. But in many things the Similie will not hold For in man there is an union of two finite natures but in Christ of a finite nature and an infinite In man both natures are shut up within the same bounds but in Christ the divinitie is not confined to the narrow limits of the flesh In man the union is the composition of matter and forme but in Christ the flesh is not the matter of the divinitie nor this the forme of the flesh In man there results a third thing out of the composition which is neither of the other two but in Christ the Word or person is the same before the union but naked and simple after the union clothed with flesh and in a manner compounded In man the union is dissolved by death but Christ will never lay aside the nature which he once assumed Lastly to this purpose serves that which Thomas observes Part. ult quaest 2. In man saith he there is a two fold unitie made up to wit of the nature and of the person of the nature when as the soule is formally united to the body perfecting it that of two there may be made up one nature as of the act and potentiality of the matter and forme and in this regard the similitude consisteth not because the divine nature cannot be the forme of the body 2. Of the person as when of these is made up one man consisting of a body and a soule and in this is the similitude for one Christ subsisteth in the divine and humane nature XXI Therefore as the soule in respect of its substance is not without the body for it is all united to its body so the whole Word incarnate can neither be nor be found nor ought to be enquired for out of its owne flesh The Animadversion By a manifest fallacie from that which is said respectively or secundum quid to that which is spoken simply of a similitude hee concludes a falshood For this is Hunnius his collection The Similie drawne from man is more fit then from other things Ergo it agrees in every thing and consequently the reason is alike of the soule and of the deity that as the soule is confined to the bounds of the body so the deity doth no where subsist without the flesh Who may not here sensibly perceive the imposture He makes a comparison between the soule and the Word as if there were a parity between them whereas there is an extreme imparity for the soule being a finite spirit cannot be without the bodie in which it is so long as it is tied to the bodie though it be all in all and all in every part But the Deitie of the Word is not a finite spirit but immense and most pure by its most simple immensity all in the finite flesh and all and the same together without the finite flesh and subsisting without all things For who will say that the Deitie of the Word was onely there suppose in the mothers womb in the Temple in the Justice-Hall on the Crosse in the Sepulchre c. where his flesh was said to be circumscribed and to be absent in other places where his flesh was not Who will say that he did not fill heaven and earth that he was not at Rome at Athens and every-where without Judea at the same time when his bodie that was most united then to him did remaine within the limits of Judea alone Surely he who affirmes the contrary either feignes a Deity enclosed and circumscribed in the narrow bounds of the bodie or else a bodie diffused every-where with the Deity that is to use few words hee makes either a finite Deity or an infinite bodie This then is one of these false hypotheses by which this Sophister under-props the ubiquity of the flesh He addes also sophistically that the Word neither is nor can be sought or found without its flesh which words neither have the same meaning nor the same truth For Orthodoxe men confesse that the Word is not to be sought out of the flesh because in the flesh onely as in his temple he will be sought and worshipped by faith and prayers And from hence they gather against the Ubiquitaries that the flesh of the Word doth not lurk within a sacramentall crust because they neither worship it nor ought they to worship it yet they deny not therefore that the Word is not elsewhere by that essentiall immensitie which hee hath in common with the Father and the holy Ghost For so the Word being enclosed within finite flesh should be terminated or bounded or else the flesh should have an immensity every-where with the immensity of the Word both which is false Nor doe the Orthodox Fathers otherwise speake or thinke Athanasius De Incarnat Verbi The Word is in the flesh and over and above all things Ibid. He subsisteth over and above all things Ibid. At the same moment when he was in an humane body hee was over and above all things So Hieron ad Marcel He who was infinite was also in the Son of man totall August Lib. 2. de Incarn The Son of God was totall in the body and totall every-where XXII They are deceived then and they reduce this admirable union to the narrownesse of one onely place who dreame that the Word in the flesh is in one and onely in that place where the humane nature of Christ visibly dwells but besides this place that it subsisteth over and above it in other places innumerable The Animadversion He condemneth for an errour not ours but the doctrine both of holy Writ and of godly Antiquity for the Scriptures unanimously witnesse that the humane nature of Christ was visibly confined still to one place and not to two or more at once invisibly the incomprehensible Word in the meane time shewing its presence both in its flesh and else-where where the flesh is not and the union still remaining entire The Fathers also write cleerely that the Word was so in the flesh that it was not shut up within those narrow confines but that it subsisted out of it and over and above all things else It is a fallacy if not a falshood when he saith that now this admirable union is not to be confined to the narrow inclosure of one onely place for though the flesh be shut up in one place it will not follow that therefore the union
of Christ received into the grace and favour of God What will from hence follow surely a world of absurdities 1. So originall sin shall be taken away neither shall there be any guilt thereof and so it will be false to say That all men are born the sons of wrath because all shall be born in the grace and favour of God But the Scripture pronounceth that all men by nature are the sons of wrath 2. All the children of Turkes Saracens Centaures and Canibals which are out of the Covenant and Church of God shall be borne in the favour and grace of God and so salvation shall be found without the Covenant and out of the Church of God O men as cruell as Briareus who doubt not to place the infants of Turkes born out of the Church in the favour of God but as for Christian infants before baptisme cruelly they fling them headlong into hell 3. This monster overthrowes another Tenet of theirs concerning the infants of faith full men who are borne out of grace yea who are before baptisme possessed with the Divell and damned for they place them all in the grace and favour of God 4. All wicked men who before Christs death were damned to hell by Christs death are againe redeemed from hell and brought into Gods favour How then could they againe fall from thence who being dead were received when they could not any more sin by incredulity Therefore wicked men either must remaine in the favour of God and be saved without faith or else without incredulitie they must be cast headlong from thence both which have a kind of madnesse in them 5. Either incredulitie is no sin or if it be all sins were not expiated by Christs death or if all be this will at least be more effectuall then Christs death But all this is false and impious for infidelitie is both a sin and the mother of other sins and in the regenerate now and then it appeares with other sins notwithstanding by the bloud of Christ it is most effectually expiated and pardoned 6. It is an impudent lye that wicked men are not condemned for sin but for incredulitie onely for what is that 1 Cor. 6.10 Theeves covetous persons drunkards c. shall not inherit the Kingdome of God and which Christ in his last Judgement shall say to the wicked Goe into hell fire because you fed mee not c Is not incredulitie the chiefe of all sins Yea wee conclude on the contrary that they are condemned for sin because they are condemned for incredulitie for scarce is there any sin more grievous then infidelitie But the Apostate trifles too much with his exception saying That incredulitie is not to be considered as a sin in it selfe but as it rejects the meanes of salvation Is not I pray the rejecting of the meanes of salvation the contempt of Gods calling a most grievous sin For this cause then incredulitie is a sin in that it rejects salvation and the meanes thereof 7. This prodigious doctrine gives to the wicked that notwithstanding the doctrine of the Church concerning originall sin and the guilt of wicked men yet that this is at no time in them nor can truly be pronounced of them Let us take a Turkish infant or a Barbarian man of yeares who never heard of Christs death and therefore never rejected him by incredulitie Now let these Disputers tell us what moment of time will they give them to be in the grace and favour of God justified and sanctified and reconciled to him Will they whilst they are Embryons or newly borne or children or young men or old men or lastly living or dead Yea let them tell if they be received how they fell away when neither sin nor actuall incredulitie could drive them thence for these doe not besall them but were expiated by the death of Christ Whatsoever they say wee shall heare that either without faith some doe please God or that without actuall incredulitie some are debarred from the favour of God which are false and impious prodigies overthrowing one the other Lastly what greater blasphemy can be spoken then that God receiveth into his grace and favour all infidels and wicked men Cain Saul Judas Herod Caligula and finally all flagitious men yea Hogs What comfort can be more like to mockery then that thou shouldst be redeemed by the death of Christ restored into the grace and favour of God whereas many thousands of them who have been thus restored notwithstanding perish eternally I tremble to relate more of this monster therefore who will doubt but that so false impious absurd blasphemous tenets are to be banished from the confines of the Church But here me thinks I heare them cry out that the promises of the Gospel are universall and belong to all But first we aske how this will follow The promises are universall Ergo reprobates impure dogs and hogs are received into the favour of God Besides so long as they urge their All all so long will we our Beleevers beleevers For the promises are universall but with respect to penitents and beleevers of the Gospel And here before all the world wee appeale to the literall promises Come to mee all saith Christ but he addes that are weary and heavie laden that is who faint and groan under the burthen of sin which they doe who repent Rom. 3.22 Gâ—l 3.22 John 3.36 Act. 10.43 And else-where So God loved the world that he gave his only begotten Son that whosoever beleeveth should not perish but have life eternall So Paul The righteousnesse of God by faith in Jesus Christ upon all and over all that beleeve And elsewhere The Scripture hath concluded all under sin that the promise by faith in Christ Jesus should be given to all beleevers So Christ He that beleeveth in the Son hath life eternall And Peter To him bare all the Prophets witnesse that all who beleeve in him shall receive remission of sins through his Name There is the like reason of all other Evangelicall promises for they have annexed expresly or tacitely the condition of faith and repentance nor can they without blasphemy be understood but of the universalitie of the faithfull But they will except that so the promises will be but particular Lâ—b 1. â— 3 Let Prosper answer for us de vocat Gent. The people of God have their plenitude and although a great part of men either neglect or reject the grace of salvation yet in the elect and those that are fore-seen and separated there is a speciall kind of universality that out of all the world the world may seem to be delivered and out of all men all men may seem to be redeemed Therefore the promises of the Gospel remaine universall to the faithfull although they belong not to dogs and swine The Major also of the practicall Syllogisme remaines universall thus The promises belong to all beleevers I beleeve Ergo they belong to mee Againe Christ dyed and prayed
Ephes 1.5 conversion and perseverance by the word and grace of the holy Ghost that they may be infallibly saved and that to declare the praise of his glorious grace On the contrary that he hath from eternity decreed not to save those who in time neither beleeve nor persevere nor are saved and that he hath not appointed to elect them in Christ nor to ordaine them to life eternall Rom. 9.22 nor to give them faith and perseverance but to leave them in their originall blindnesse and infidelity and to condemne them for their sins and that to declare his wrath and make knowne his power upon them Both parts of this divine Decree are manifest both by Scripture experience and the continued Story of the world The first part to wit the election and predestination of the Saints to glory is delivered Rom. 8.30 Ephes 1.3 Acts 13.48 Phil. 2.13 1 Thes 1.4 2 Thes 2.13 Mat. 24.24 c. The other part Fulgentius l. 1. ad Monim which by Divines is called reprobation and predestination of wicked men to punishment Mat. 11.25 John 10.26 Rom. 9.21 22. Prov. 16.4 1 Pet. 2.8 Jude ver 4. c. The continued History of the world also and experience do witnesse that God sometimes did so discriminate people that on some he vouchsafed to bestow the grace of his Covenant and vocation by the word on others not that he also differenced the individuals of those he cals that upon the one he conferres effectuall grace faith conversion perseverance and salvation but on the other not and that without any merit of people or individuals or without any regard had to the excellency of their natures and dispositions for he found all alike averse from heavenly things and he might have drawne and directed all to himself equally had he pleased this difference then proceeded meerely from his will and goodnesse So he chose the Israelites for his peculiar people other Nations being rejected Psal 147.19 His judgements he declares to Israel he hath not done so to any other Nation Jer. 41.9 I have chosen thee and have not reprobated thee But why Deut. 7.7 Not because you were greater or more then other people did the Lord love and choose you but because he loved you c. Againe of these Israelites that were called some he elected others he reprobated Jacob have I loved Esau have I hated Rom. 9.11 c. And that not of workes but that the purpose of election might remaine firme c. And in this Age he vouchsafes to call us Christians by the word of the Gospell which favour he sheweth not to Turks Pagans c. And of these Christians whom he calls to some he gives true faith conversion perseverance and eternall salvation to others he gives not but leaves them in ignorance and hypocrisie Neither can this discrimination of people and persons be derogated from divine providence and ascribed to mens dispositions without blasphemy otherwise for choosing us by vocation and adoption above others there should be no need of prayers to God nor should we give thanks to God nor should that of the Apostle stand 1 Cor. 4.7 Who hath separated thee What hast thou which thou hast not received but if thou hast received why doest thou glory as if thou hadst not received it Then Atheisme must stand which the Pelagian Heresie brought in I have separated my selfe I have that which I have not received which is the gulfe of hell But Acts 15.18 Ephes 1.3 c. in Divinity there is an undoubted Rule depending on the authority of the holy Scripture Whatsoever God did in time he decreed to doe it from eternity seeing in God there is no change Therefore among Christians it ought to be out of doubt why God from eternity made this difference of the elect and not elect but reprobate of those that shall be saved and not saved but for sin condemned which we see God hath done De servo arbitrio c. 143. and doth in time and therefore decreed to do it before time For God being spoiled of his power and wisdome in choosing saith Luther what will he be else but the Idoll of Fortune by whose Deity all things were done temerariously And at last it will come to this that men shall be saved and damned without Gods knowledge as who did not by any certaine election discriminate who should be saved who damned but offering to all a generall lenity tolerating and obdurating then a mercy correcting and punishing hath left to mens choise whether they will be saved or damned he himselfe perhaps being gone to the Ethiopian feast as Homer speakes And this is the summe of the orthodoxall doctrine of predestination and so the word appointed in the Article is to be understood altogether according to experience and Scripture But to them it signifieth far otherwise to wit that God from eternity appointed to save those who in time beleeve and persevere under this condition that they beleeve and persevere otherwise that he hath no more ordained them to salvation then all other men nor hath elected them in Christ but onely casually so far as they above others would beleeve in Christ and persevere for they make faith and perseverance antecedent to election but that these rather then others should beleeve and persevere God did not decree to effect this in them by any singular grace but decreed to offer unto all men a certaine universall exciting and preventing grace but indifferent and resistible to which they who make no resistance but by using well their free-will do assent and co-operate for the begetting of faith and performing of perseverance to the end they I say are elected and predestinated in Christ and therefore God from eternity hath casually and out of their fore-seene faith and perseverance elected them in Christ and hath predestinated them to salvation or hath appointed to save them but who resist the same or will not co-operate with faith and perseverance these are not elected and predestinated in Christ and therefore God from eternity casually also of their fore-seene infidelity hath predestinated them to damnation or hath decreed to condemne them That this is their proper meaning all their Declarations shew and that this was the opinion of the Semi-pelagians Marsilians and Syracusians he that will not beleeve let him reade in Austine in the places formerly alledged And it is manifest that according to this opinion neither faith nor perseverance nor conversion nor salvation nor our separation from others are due to Gods grace alone but to our will and cooperation For example when in one City of many that heare the same Sermon and have the same exciting grace the one beleeves the other doth not the one perseveres the other failes if the Apostle Paul should demand of the beleever and perseverer Who separated thee What hast thou which thou hast not received He will answer I separated my selfe because I was willing to co-operate