communicated to the Sonne and the holy Ghost and receiued of the Sonne and the holy GHOST Iohn 5.26 The father likewise hath giuen to the Sonne to haue life in himselfe Neither dooth it followe The person is begotten therefore the Essence is begotten For that which is affirmed truely of a thing respectiue is not necessarily to bee affirmed of a thing absolute in his owne nature For although euerie father hath a Sonne yet not euerie thing of which it maie bee truely affirmed that it is a father maie bee said to haue a Sonne Albeit then the person of the Sonne is begotten yet whatsoeuer is the Sonne is not begotten The persons distinguished by their outward works extended vnto the creatures Another difference of the persons is in the order of their outwarde actions which they exercise towardes the creatures in them and by them The Father woorcketh createth sanctifieth of himselfe by the Sonne and the holie Ghost Hee sendeth them and is not sent The Sonne woorketh from the Father by the holie Ghost hee is sent of the Father hee sendeth the holy Ghost The holie Ghost woorketh and is sent from both His working is said to bee from another who woorketh anothers will and pleasure going before his owne accompanieng and following it not in time but in the order of woorking The persons therefore differ not in the woorkes themselues but in the manner onelie and order of working The work is not distinct the manner of working is distinct The father is called the first person because the Deity is communicated vnto him from none The Sonne the second person because the Deity is communicated vnto him from the Father The holie Ghost the third because the essence of the father and the son is communicated vnto him from the father and the son Now the first and last are here said not as in degree or dignity or time but onely in order of existing and working This eight question together with the former shall be more at large explicated in the Articles of the sonne and the holy Ghost 9 Wherefore this doctrine is to be held and maintained in the Church THis doctrine of the Trinity is to be learned and held in the Church 1. In respect of the glorie of God The doctrine of the Trinity to be tuaght in the Church 1 In respect of Gods glory 2 In regard of our saluation that God maie be discerned and distinguished from Idoles For God will not bee matched with Idols but will haue himselfe to bee woorshipped and celebrated and therefore knowen and agnised for such a one as he hath declared himselfe to bee 2. In regard of our owne saluation and comfort No man is saued who knoweth not the father and the father is not knowen without the sonne 1. Iohn 2.23 Whosoeuer denieth the sonne the same hath not the father Againe no man is freed and saued from sinne and death without beleeuing the Mediatour Christ But no man reposeth trust and confidence in the sonne when as yet he is not knowen vnto him Therefore we must first know the sonne and then for the son we must know the father that we may beleeue in him Likewise no man is sanctified and saued by the holy Ghost who knoweth not the holy Ghost For he who receiueth not the holy Ghost is not saued But no man receiueth him whom hee knoweth not Therefore who knoweth him not is not saued That no mā receiueth him whom he knoweth not is proued by those words of Christ Iohn 14.17 The spirite of truth the world cannot receiue because it seeth him not neither knoweth him Ioh. 3.5 Except a man bee borne againe of water and the spirit he cannot enter into the kingdome of heauen Hence it manifestly appeareth that they which wil be saued must necessarily know the father the sonne and the holy ghost And they must knowe that the sonne and the holy ghost are distinct from the father but yet cōsubstantial with the father equal in perfections honor worship therefore the same true God which is the father For except God be known of vs to be such as he hath declared himselfe to be he doth not communicate himselfe to vs neither may wee looke or hope for euerlasting life from him And what he hath shewed himselfe to be wee haue heard namely that he is the eternall Father coeternall Sonne and coeternall holie Ghost But among al points there is none more sharply oppugned by the aduersaries of the truth than this doctrine of the three persons in one godhead especially since the son of god was manifested in the flesh It is not harde to espie the causes of this strife for that indeede no part of Doctrine is more vnknowen and vnsearchable to mans reason as also for that the diuell in hatred of God and men attempteth with horrible fury to darken and extinguish the glory of the Sonne of God incarnate Certaine obiections against the Trinitie aunswered 1 Obiection One Essence is not three persons Iehoua is one essence Therefore he is not three persons Answere One finite essence is not three persons But God is infinite Obiection 2. That which hath a beginning is not eternall But the sonne and the holy Ghost haue a beginning Therefore they are not eternall Aunswere That which hath a beginning of essence and time is not eternal But the sonne and the holy ghost haue onely a beginning of person or order or maner of beeing and so the Scripture teacheth Christ both to bee Iehoua and to haue a beginning namelie as touching his manner of being He gaue vnto the sonne to haue life in himselfe Obiection 3. Our vnity with God is a consent But the vnity of the son with the father is like to ours Therefore it is the vnitie not of essence but of consent which the sonne hath with the father Answere The conclusion of this reason hath more in it than was in the former propositions For the conclusion is general of al kind of vnitie whereas the Minor was particular of the vnity of consent For there is another vnitie of the Sonne with the Father namelie of essence Obiect 4. In whome the whole Deitie is besides him there it no other in whome the whole Deitie is But the whole Deity is in the father Therefore not in another Aunswere The Maior is false because the same Deity which is in the Father is whole also in the Sonne and whole in the holy Ghost Obiection 5. The diuine essence is not begotten But the Sonne is begotten Therefore he is not the diuine Essence Answer Where al be particulars nothing can be concluded And the first proposition or Maior cannot bee expounded vniuersallie For it is false That whatsoeuer is the diuine Essence is not begotten Obiection 6. Where are distinct operations at leastwise internall there also are distinct essences But the internal operations of the father and the sonne and the holy Ghost are distinct Therefore also their essences are
inward senses are adioined to the vnderstanding and the affections to the will The image of God in man The description of the image of God is a vertue knowing aright the nature will and workes of God and a will freelie obeying God and a correspondence of all the inclinations desires actions with the will of God and in a word a spiritual and vnchangeable puritie of the soule and the whole man perfect blessednes ioy resting in God and the dignitie of man and maiestie whereby hee excelleth and ruleth other creatures Or The image of God in man is 1. The soule it selfe together with the faculties thereof endewed with reason and will 2. In the soule wisedome and knowledge of God his will and workes euen such as god requireth of vs. 3. A conformity with the lawe of god or holinesse and righteousnesse vnder which wee comprehende the heart and all affections 4. Felicitie without miserie and corruption perfect blessednesse ioie aboundance of all good thinges and glorie wherewith the nature of man was adorned 5. The rule and dominion of man ouer the creatures as fishes foules and other liuing creatures In all these thinges the creature after some sort resembleth his creator yet can he by no meanes be equalled vnto his Creator For in God all thinges are immense and without measure and euen his essence infinite Ephes 4.24 The Apostle Paul putteth Righteousnesse and holinesse as the chiefe partes of this image which yet doe not exclude but presuppose wisedome and knowledge For no man can worship God vnknowen But neither doth Paul exclude perfect blessednes glorie for this according to the order of Gods iustice is necessarily coupled with perfect holinesse or conformitie with God Whereupon it foloweth that where true righteousnesse and holinesse is there is the absence of all euils whether of crime and offence or of paine and punishment Righteousnesse and holinesse in this text of the Apostle may be taken for one and the same or distinguished So that Righteousnesse may be meant of the actions and Holinesse of the qualities Righteousnesie that is a conformitie and congruitie of the will and heart with the minde iudging aright that is according to the word of God 1. Cor. 15.47 The first man was of the earth earthlie the second man the Lord from heauen As the earthlie was such are they that are earthlie and as is the heauenlie such are they also that are heauenlie And as wee haue borne the image of the earthlie so shall wee beare the Image of the heauenlie The Apostle doth not here take away the image of the heauenlie man from Adam when he as yet stoode but compareth his nature estate aswell before as after his fall with that heauenlie glorie into which wee are restored by Christ that is not onely the nature of man corrupted through sin by death but the degree of the image of God in mans nature before the fall before glorification with that which foloweth his glorification 2 How far forth the image of god was lost and how farre it remaineth The remnants of the image of god THe image of god in man was not wholy lost but for the greatest part For there remaineth in all as well the vnregenerate as regenerate 1. The incorporeall substance of the soule together with the power thereof likewise libertie in his will which whatsoeuer it will it will freely 2. Manie motions as of those things which we know by sense as are naturall principles some motions also of god his will and workes 3. Some prints of vertues and an ablenes concerning outwarde Discipline and behauiour 4. The fruition of manie good thinges 5. The Dominion also ouer the creatures is not wholy lost He is able to rule many and to vse them Why God preserueth these remnants in vs. These remnants are therefore preserued of god 1. That they might be a testimonie of the bountie of god towards those who were vnworthie of it 2. That god might vse them to the restoring of his image in man 3. That he may leaue the reprobate without excuse Now the image of god remaineth not 1. What is lost of the image of God in vs. In respect of the true sauing sufficient knowledge of god his will 2. The integritie perfectiō of the knowledge of gods workes a dexterity of discerning the truth 3. Rightnes cōformitie of al inlinations desires and actions in our will hart and outward parts by the losse whereof ensue actuall sinnes and merite eternal damnation 4. Whole and perfect dominion ouer the creatures For those beastes which feared man before now assault him his enemies are hurtfull vnto him and doe not obey him The fieldes bring forth thornes and thistles 5. The right and interest of vsing these creatures was lost because hee graunted it to vs his children not to his enimies 6. Life euerlasting was lost and in place thereof is come death both temporal and eternal with calamities of all sortes that is we lost the felicity and happines both of this life and of the life to come Obiection The Heathen haue many great vertues and atchieue great workes Therefore it is not true that the image of god is lost in them Answere All these workes are not pleasing to god because they proceed not from the true knowledge of god neither are wrought to that end that all the glorie may redound to god Those their vertues are onely of outward behauiour discipline but not from the hart thereby to obey god whom they flie and to whose glorie they can doe nothing 3. How the Image of god is repaired in vs. THe repairing of it is wrought by god alone The repairing of the image of god in vs is the work of all three persons who gaue it vnto men For in whose power it is to giue life in his also it is to restore it being lost The maner of restoring it is this 1. The Father restoreth it by his Son 2. The Son by the holy Ghost immediately regenerating vs. We are changed into the same image 1. Cor. 3.18 from glorie to glorie as by the spirite of the Lord. 3. The holy ghost restoreth it by the word the gospel is the power of god vnto saluation 4. This is so done by god Rom. 1.16 as that in this life it is onely begunne in the chosen and then is confirmed and augmented vnto the end of their life is made perfect in the end of this life as cōcerning the Soule but as concerning the whole man at the resurrectiō of the bodies Wherefore it is to be obserued who is the author what the order and maner of this repairing How the Image of God is in Christ and how in vs. Christ both essentiallie the image of the father according to his Diuinitie and according to his humanitie a created image of God though in far more excellencie than Saints and Angels NOw if it
manie waies men are called sonnes 2 How Christ is and is called the sonne of God 3 Why his onelie begotten and first begotten 4 Whether the sonne be coeternal with god the father 1 HOW MANIE WAIES MEN ARE CALLED SONNES EVery sonne is a sonne either by nature or by grace A natural sonne A son by nature or a naturall and proper son is hee who is partaker of his fathers nature and essence or who hath the essence or nature of him whose sonne he is communicated vnto him and that either wholie as Christ in respect of his Godhead for vnto him the father by begetting him communicated his essence whole and the same or in part as men vnto whom is communicated some little seuered portion of their fathers essence Wherfore a naturall sonne beginneth at one and the same time both to be and to be a sonne A son by grace is he who hath the right and name of a sonne A sonne by grace not by nature that is not that he was procreated out of his substance whose sonne he is called but onelie by a free gift of his and by fauour So is he said the son of God by grace who not by nature but by Gods gift is called his sonne Nowe the sonnes of god by grace are of three sorts some by grace of creation The sonnes of God by grace of creation some by grace of adoption some by grace of vnion The sonnes of God by grace of creation are Angels and our first Parents before their fall For that God shoulde create them and conforme them vnto himselfe that is make them righteous and blessed and that now also he maintaineth those blessinges in them it is his benefite and gift proceeding of his grace And therefore God created them that hee might account them for his sonnes and they againe acknowledge and magnifie him as their bountiful and benigne father And although they were not borne of the substance of God yet neither were these at any time not his sonnes but at one and the same time beganne both to bee and to bee the sonnes of GOD. A sonne by grace of adoption or an adopted sonne is he Sonnes by grace or adoption who not by birth but onelie by the law and will of the adopter receiueth the right and name of a sonne so that hee is in the same place with him as if he had been borne of him whereas before hee had beene no sonne Wherefore an adopted sonne beginneth not at the same time to be to be a son but he sometime was when yet he was not a sonne After this sort that is by adoption are our first Parents after their fall so also are all the regenerat the sonnes of god For these by nature are the childrē of wrath but are adopted to be the sonnes of god are made Christs brethren not by any merite of their owne Our fraternitie and brotherhood with Christ but freely by for Christ Eph. 2. Furdermore our fraternitie brotherhood with Christ consisteth in these fower thinges 1. In the likenes and similitude of our humane nature For hee is true man procreated of the bloude of Adam the common father of vs all 2. In the fatherlie loue and bountifulnes of god towards vs who for Christs sake embraceth vs as his sonnes heapeth vpon vs his benefites 3 In our conformitie correspondence with Christ which is wrought by the holy Ghost whom hee bestoweth on vs. 4. In the consummation and accomplishment of his benefites that is in perfect eternal righteousnes blessednes and glorie In respect of the three latter we are the sonnes of God by adoption The sonne of God by grace of conception or vnion is Christ alone The sonne of God by grace of vnion in respect of his humane nature which by the special working of the holy ghost being conceiued formed and sanctified in the Virgins wombe was personally vnited vnto the word A TYPE OR FIGVRE OF THE SONNES OF GOD. Euerie Sonne of God is ether By nature and proper as is the WOORD onelie who hath by birth his fathers nature and substance communicated vnto him whole and the same By Grace either of Creation as Angels and Adam before his fall Conception and vnion as Christ according to his humanitie Adoption as Adam after his fall and all the regenerate 2 HOW CHRIST IS THE SONNE OF GOD. CHrist is the sonne of God according to both natures Christ is the sonne of God by nature according to his Godhead but in diuers respects According to his Godhead hee is the sonne by nature and his natural or proper and onely begotten sonne because according to this nature he alone was from euerlasting begotten of the substance of his father after a manner altogether ineffable beeing of the same nature and essence with him Ioh. 5.26 As the father hath life in himselfe so likewise hath he giuen to the sonne to haue life in himselfe The eternall father therefore hath communicated vnto his sonne the life whereby both himselfe by himselfe necessarily is and maketh all other things to be which life is that one eternal Deitie creatresse and defendresse of all thinges Christ is the sonne of God by grace of vnion according to his manhood According to his humanitie hee is not the naturall and proper sonne of god because his humanitie as touching it selfe is not the person and it issued from the substance of his mother not from the substaunce of GOD But he is the sonne of god by grace not of adoption because he was at no time not his sonne as that hee shoulde bee made of no sonne or of the sonne of wrath the sonne of God but by grace of conception by the holie ghost and of vnion with the word For his humanitie was from the very wombe sanctified and vnited to the Godhead of the Word which Godhead is the sonne by nature That Christ according to his flesh was a sonne by grace not by merit of his humane nature And that a masse of fleshe in so maruelous manner by the power of the holy Ghost shoulde bee seuered out of the fleshe of the Virgin and that thereof beeing sanctified shoulde bee formed a true humane bodie that is quickened with a humane soule the same to be vnited to the verie sonne of god into one person subsistence was not the merite of his humane nature as which had not as yet any being is in it selfe but a creature but the speciall free gift or benefite of God as Paul in plaine woordes declareth Colos 1.19 It pleased saith hee the Father that in him should all fulnesse dwell And Phil. 2.9 God hath giuen him a name aboue euerie name Christ therefore as touching his humane nature was as the Sonne of GOD by grace euen presently from that very moment when hee beganne to bee borne man and that therefore because by the vertue of the holy Ghost
faith sighes and ardent praiers a sincere professing of Christianitie 1. Corint 12.3 No man can saie that Iesus is the Lord but by the holy ghost In a woorde by faith and repentaunce we know that the holie Ghost dwelleth in vs. OF THE CHVRCH THE questions to be obserued 1 What the Church is 2 How many waies it is taken 3 What are the markes thereof 4 Wherefore it is called holy and Catholique 5 What is the difference betweene the Church the common-weale or ciuil state 6 Whence it is that the Church differeth from the rest of mankinde 7 Whether any may be saued out of the church 1 WHAT THE CHVRCH IS VVHen the question is what the Church is it is presupposed that there is a Church so that it is not necessarie to make a question Whether there be a church Now as concerning the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia which we cal the church it is natiuely a Greeke woord and commeth from a word which signifieth to cal forth For the custome was in Athens that a companie of the citizens were called foorth by the voice of the crier from the rest of the multitude as it were namelie and by their Hundreds to an assembly wherein some publique speech was had or to heare relation made of some sentence or iudgement of the Senate And thus differeth the word Ecclesia from Synagoga or Synagog For Synagoga signifieth any manner of congregation be it neuer so common and inordinate But Ecclesia betokeneth an ordained congregation and such as is called together for some cause From hence the Apostles translated the name Ecclesia to their purpose terming the Church by it for resemblaunce and likenesse sake For the church is gods congregation neither comming together by chance without cause nor beeing inordinate but called foorth by the voice of the Lorde and the crie of the word that is by the ministers of the gospel from the kingdome of Satan to hear or embrace Gods word This congregation or companie of those which are called of God to the knowledge of the gospell the Latines keeping still the Greeke woorde call Ecclesia But it shall bee requisite that we a little more fully define what the Church is The church of God is a congregation or companie of men The definition of the Church chosen from euerlasting of god to eternal life which from the beginning of the woorld vnto the ende thereof is gathered of the sonne of god out of all mankinde by the holie ghost and the Woorde consenting in true faith and which the Sonne of God defendeth preserueth and at length glorifieth with glorie and life euerlasting Thus is the true Church of God defined whereof the Creede dooth properly speake Obiection 1. They which are in the church perish not as the definition affirmeth Manie hypocrites are in the Church Therefore either hypocrites shall not perish or it is false that they which are in the Church perish not Aunswere They which are in the inuisible Church perish not and of this was our definition But the Minor proposâ—â—ion speaketh of the visible Church in which are manie hypocrires Obiection 2. Where the inuisible church is not neither is the visible Jn the time of popery was not the inuisible church therefore there was not the visible Aunswere I denie the Minor For there also were remnantes that is there were alwaies some mingled with those dregs who held the foundation some more purely some lesse In summe the Church was oppressed but not extinguished 2 How manie waies the church is taken THE church is taken either for the true church The false Church or for the false The false church is vnproperly called the church and is a companie arrogating vnto themselues the title of Christes church but which do not folow the same but rather persequute it The true church is either visible The true church 〈◊〉 either vâ—â—ible or inuisible or inuisible The visible church is a companie among men embracing and professing the true and vncorrupt doctrine of the Lawe and the Gospel and vsing the Sacramentes aright according to Christes institution and professing obedience vnto the doctrine in which company are many vnregenerated or hypocrites In the 〈…〉 perish consenting notwithstanding agreeing to the doctrine in which also the Son of God is forcible to regenerate some by the vertue of his spirite vnto euerlasting life Hither appertaine the parables of the seede and the tares The inuisible church is a companie of those which are elected to eternall life in whom a newe life is begun here by the holie Ghost is perfected in the woorlde to come They which are in this inuisible church They which are in the inuisible Church neuer perish neuer perish neither are any hypocrites therein but the Elect only of whom it is said Ioh. 10.28 No man shal plucke my sheep out of mine hands Moreouer both these partes of the true Church both visible and inuisible are either vniuersall or particular The Vniuersall visible Church The Vniuersall visible Church is the companie of all those which professe the doctrine wheresoeuer in the worlde they be The particular Visible Church The particular visible is also a companie of those which professe the doctrine but in some certaine place The Visible Church is Vniuersall in respect of the profession of one Faith in Christ and of one Doctrine and worshippe But it is particular in respect of place and habitation The Vniuersall Inuisible and of diuersitie of rites and customes So also the Inuisible Church is Vniuersall as all the Elect in whatsoeuer place they bee and at whatsoeuer time they liued haue one faith The particular Inuisible againe it is particular as either in this or that place they haue the same faith Now all particular Churches are partes of the Vniuersall and the Visible are partes of the Vniuersall church Inuisible And of this Vniuersall Jnuisible Church doth the Article of our Creed speake properlie I beleeue the Holie Catholique Church For besides that the vniuersall inuisible church is catholique it is also nobilitated with this title that it is Holie Furder in this is the true communion of Saints between Christ and al his members It is called inuisible not that the men are inuisible but because their faith and godlinesse is inuisible neither is knowen of anie but of themseleus in whom it is neither can wee indeede discerne certainly the godly from the hypocrites in the church The TriumphaÌ„t and Militant parts of the Vniuersall Inuisible The partes of this vniuersal inuisible church may these two not vnfitly be accounted The church Militant and Triumphant The Militant is in this world fighting warring vnder the banner of Christ against the Diuel the woorlde and our flesh The Triumphant which both now triumpheth with the blessed Angels in heauen and shall after the resurrection enioie a full triumph Nowe although the Militant church is
as long as hee that made it is aliue Christ hath purchased our reconcilement with God for vs with his bloud and hath left it vnto vs euen as Parents at their decease deliuer their goodes vnto their children Obiection The Testament is ratified by the death of the Testator which is good who cannot die Therefore this reconcilement is not ratified or at least wise it may not be called a Testament Aunswere The Minor is to bee denied Because God is saide to haue redeemed the church with his bloud Therefore hee died but he died according to his humanitie Or which commeth to the same Christ is the Testator as hee is both God man but died according to his humanity only Wherefore this reconciliation or Couenaunt may be called a Testament Replie But Christ is the intercessor The same is called an intercession in respect of Christ who by intercession worketh it and a reconciliation in respect of vs who are reconciled and god the Testator Therefore the reconciliation is not of force Aunswere They differ in persons and offices The person of Christ differeth from the person of the father and the holy Ghost in office not in efficacie and power and in respect of him it is an intercession in respect of vs a reconciliation or receiuing into fauour 2 How a Couenaunt may be made betweene god and men THat Couenaunt could not be made without a Mediatour For without Satisfaction and the death of the Mediatour there could not be wrought a reconcilement or anie receiuing into fauour For wee were the enimies of God neither was there an entrance open for vs to god before he was pacified by the merit of our Mediatour Againe Without the Mediatour regenerating vs we should not haue beene able to stand to the conditions and so had the Couenaunt beene made of no force as it hath beene shewed more at large before in the place of the Mediatour in the second question 3 Whether there be but one Couenaunt THere is but one Couenaunt in substaunce and matter There is but one couenaunt in substance two in circumstances two in circumstaunces or administration There is but one in substaunce 1. Because there is but one god one Mediatour of those parties god and men one meane of reconcilement one faith one way of the saluation of all who are saued and haue been saued euen from the beginning of the world vnto the ende Hebr. 13.8 Iesus Christ yesterday and to day the same is also for euer Roman 9.5 Who is ouer all Col. 1.18 And he is the head of the bodie of the church Ephes 2.21 In whom all the building coupled together groweth vnto an holie temple in the Lord. Actes 4.12 Among men there is giuen none other name vnder heauen whereby we must be saued Mat. 11.27 No man knoweth the father but the sonne and he to whom the sonne will reueal him No man commeth to the father but by me Iohn 14.6 I am the way the truth and the life Luc. 10.24 Manie Kings and Prophets haue desired to see that which ye see Iohn 8.56 Abraham reioiced to see my day and he saw it and was glad All therefore as wel vnder the law as vnder the Gospel who were to be saued had respect to the onely mediatour Christ by whom alone they were reconciled to God and saued and therefore there is but one Couenaunt 2. Because the principall conditions whereby we are bound vnto God and God to vs and which are called the substaunce of the Couenaunt are both before and after Christ all the same For in both both in the olde and new Couenaunt or Testament God promiseth remission of sins to beleeuers and repentant sinners In both men are bound to beleeue and repent that is the grounde and foundation of doctrine in both is the same to wit the law and the promise of grace proposed in Christ Nowe the Couenaunt is also of two sortes or there are two Couenants as concerning the circumstances those conditions which are lesse principal which are the formes of administration seruing for the principal conditions that the faithfull may attaine vnto them by the helpe of these A rule here may be obserued The diuersitie of Couenaunts is knowen by the diuersitie of their conditions In all Couenaunts their conditions are euer to be considered which if they be the same then are the Couenaunts also the same if diuers then the Couenaunts also diuers if partly the same and partly diuers then the Couenaunts also are in part the same and in part diuers as in this Couenaunt 1 In what the old and new Couenaunt agree and in what they differ 1. The same autor of both couenaunts 2. The same parties in both reconciled 3. The same mediatour of both THe new Couenaunt agreeth with the old in respect of God in these 1. The same is the Author of both Couenaunts 2. The same parties are ioined in both Couenaunts to wit God and man 3. The same is the mediatour of both Moses in deede is called also the Mediatour of the old Testament but as a type For Christ was also in the old Testament the Mediatour but had adioined vnto him Moses as a type but nowe he is Mediatour without that typicall Mediatour For he is manifested in the flesh is no more couered with types 4 The promise of grace is in both the same to wit remission of sinnes the giuing of the holy Ghost or regeneration 4. The same promise of grace in both life or glorie euerlasting to bee giuen freely by and for Christ the Mediatour to those onely who beleeue For God promiseth grace and mercie to all who beleeue in the Mediatour Gen. 22. In thy seede shall all nations be blessed Gen. 3. Hee shall breake the serpents head Gen. 17. I will bee thy god and the god of thy seede This is the same with the promise which is made to the faithful of the new Couenaunt Hee that beleeueth in the Sonne hath euerlasting life Now here wee speake not in particular of the circumstances of grace but in generall of grace it selfe which was promised Both Couenaunts haue the same corporal promises also but that only in generall Now in respect of men the new agreeth with the old that in both men are bound to faith and new obedience Gen. 17. Walke before me and be thou vpright I will be thy god and the god of thy seede But the Lord cannot be our god except by a true faith we applie the merite of Christ vnto vs for which alone he will receiue vs into fauour and except wee bring forth the fruites of true repentance The new and old Couenaunt therefore agree as concerning the principal conditions of the Couenaunt both in respect of god and in respect of man But they differ in respect of god in these 1. How the old and new Couenaunt differ in respect of God In the promises of corporall benefites For these
in vs euen nowe a conformitie with God which shall bee perfected in the life to come And lastly when Christ himselfe is said to be God and to haue a diuine bodie There is not thereby signified a mutation of the diuine nature into the humane or of the humane into the diuine but an vnseparable conioyning of two natures reteining their properties distinct into one person and a glorifiyng of the humane nature which indeede agreeth to a nature ruler and gouernes of all things but yet notwithstanding made created What wee are to learne by the immensitie and incomprehensibilitie of God Incōprehensible or immense 1. He wil haue vs to know that he cannot be cōprehended in the cogitation of any creature so that what things he ascribeth to himself in his word how great soeuer they be thought of vs yet are they alwaies far greater For the power of vnderstanding which reacheth but to finite things cannot cōceiue the forme or perfect patterne of an infinit nature 2. The Deitie cannot be cōprehended or circumscribed in place or space or any limits that is the essence of God is immense or vnmeasurable neither to be extended nor diuided nor multiplied Therefore it is al euery where one the same The 1. reasō hereof is Because an infinit power cannot be cōtained in an essence or nature which is finit limited Reasons to shew that the power and essence of God is euerie where whole one and the same 2. Because the power of god is alwaies euery where therefore his substance also For that cānot be without this yea it is the diuine essence it selfe And that the power or vertue of the diuinity which hath been spread perpetually in infinit maner both before after the creation of the world cannot be any where either in no substāce at al or in any substāce but only in the very substāce it self of god the Philosophers also who cōceiued god to be infinit haue cōfessed Neither yet is it to be thought that the substance of the diuinity is so extended that one part thereof is one where or so multiplied that an other part is another where but that it being infinit is euery where and seeing it cannot bee diuided into partes as beeing immense and most perfect to bee all euerie where and seeing it is but one that it is euerie where the same so that none can pierce into or cōprehend it but it pierceth into cōprehendeth all things Iere. 23. Doe not I fill the heauen the earth saith the Lord 3 Not onely the power but the essence also of the Diuinitie to be infinite doth euen hereby most certainlie appeare Because there is one the same and whole substance of the three persons For the eternall father as he is alwaies so at that time when Christ liued on earth was hee in heauen And the woorde or coeternall Son of the Father was in his bodie on earth yet because there is but one the same essence of the father the sonne both the father was with the Son on earth and the son with the father in heauen as himselfe saith Ioh. 16. The father is with me Ioh. 3. The sonne of man which is in heauen and Iohn 14. I am in the father and the father is in me So the holy ghost was truely present in the likenesse of a Doue and a flame at the Baptism of Christ at Pentecost now dwelleth in vs as in his Temple And yet is alwaies with the father and the Sonne in heauen as the father and the Sonne are with him in all the Saintes which are dispersed through out heauen and earth And hence appeareth the third difference betweene an infinite nature and a finit nature or the third reason which is onely opened in the worde of God whereby the diuine essence is incomprehensible to witte by communication whereas the whole is in such sort common to the three persons of the Diuinity as not only it is in them as in the creatures but also is their very substance yet neuerthelesse remaineth in number one and the same Nowe that it is proper to the Deity alone Infinitie or immensitie proper to God not imparted to anie creature nor imparted or communicated to any creature to bee infinite or immense or to bee euerie where at the same time or to be the same in diuerse places is apparant by these reasons First Because it is impossible that any creature should be or be made equal to the creator as it hath beene often said Lord who is like vnto thee 2. Because god himselfe by this mark distinguisheth and discerneth himselfe from the creatures for in saieng that he is he who filleth heauen earth he signifieth that there is no other such besides him 3. Because christ sheweth his diuinity by this argument in that whē he was in body on earth yet hee affirmeth himselfe to bee in heauen Iohn 3.13 The fourth reason is that the godly Doctors of the auncient Church defended the Diuinitie of the holy Ghost by this selfesame argument as Dydimus in his Treatise of the holy Ghost lib. 1. cap. 1. The holy Ghost himselfe if he were one of the creatures shoulde haue at leastwise a substaunce limited as all thinges which were made For although inuisible creatures are not limited and circumscribed by place yet are they limited by the propertie of their substaunce But the Holie GHOST beeing in manie hath not a limited and finite substance God most perfect in himselfe God is moreouer most perfect in himselfe 1. Because hee onely hath al things which maie be desired vnto perfect felicity and glory so that no way any thing may bee added vnto him to make him more glorious or happy And all the creatures haue but only some parts and degrees of blessinges distributed vnto them conuenient for their nature and place which the Creator assigneth and giueth to euery one 2. Because hee receiueth no part of this most absolute felicitie from anie other but hath al thinges in himselfe and of himselfe and is alone sufficient to himselfe for all thinges and therefore needeth no mans labour or aide or presence but was alike blessed from euerlasting before any creature was as hee is now after the creation of the woorlde But contrariwise al the creatures stand so in neede of the goodnesse and presence of God that without it they cannot onely not any way bee well and in good state but not so much as bee at al the space of one moment 3. Because hee is not for himselfe onely but for the creating also preseruing guiding and furnishing of all and euerie creature so sufficient that he alone doth giue to al of them all good thinges necessarie and meete for them aswell eternall and heauenly as terrene and temporall neither yet for all that dooth the least iot depart either from his power or from his happinesse Now all the creatures not onely cannot at
member maie doe this function Thirdly as the head is placed in the highest place and therefore is of more worthinesse and the fountaine of all life So Christ hath the highest roome and degree in the church as in whome the spirite is without measure and of whose fulnesse all receiue but in the members that is in christians are certaine measures of giftes which are deriued into them from the onelie head and fountaine christ Christ is our heade in three respectes First Christ is our Head in three respectes In respect of his perfection because hee is both God and man and in gifts as touching his humane nature excelleth all creatures Coloss 2.9 In him dwelleth all the fulnesse of the God-head bodilie c. Hee alone giueth the holie Ghost Matth. 3. This is he who baptizeth with the holie Ghost Secondly In dignitie or order glorie maiestie power authoritie which in his humane nature glorified he nowe openlie sheweth foorth and declareth For as GOD created all thinges by him so hath hee made him heire of all thinges Hebr. 1.2 and the ruler of his house Heb. 3.6 Thirdly In respect of his office For hee is ouer euerie member of the Church hee ruleth gouerneth quickeneth nourisheth and confirmeth them so as they continue ioined in him with the rest of the members We are also in three respectes the members of christ First Wee are in three respects Christ members because by faith and the holie Ghost wee are ioined vnto him and also are knit together amongest our selues as the members to the head and one with another And this coiunction of the members of this bodie amongest themselues is no lesse requisite and behoouefull for the safetie of the Church than the coniunction of the whole bodie with Christ the head For if thou separate the arme from the hand thou shalt separate it also from the head and so it shall no more haue life Secondly Because wee are quickened guided of him from him as the fountaine wee drawe all good thinges so that except we continue in him we haue not eternall life in vs as neither the members sundered from the bodie retaine life anie longer Thirdlie Because as in mans bodie are diuerse faculties and functions of the members so are the giftes and functions diuerse of the members of CHRIST in the church And as all the actions of the partes of the bodie are emploied and referred to the preseruation thereof so all the members of Christ whatsoeuer they purpose or doe that ought they to imploy and refer to the profit and vtilitie of the Church 2 WHAT IS THE PROPHETICALL FVNCTION OF CHRISTIANS that is in what sense they are and are called Prophetes Christians are prophetes in knowledge In confession CHRIST maketh vs partakers of his Prophetical honour or office not only in this that himselfe Prophecieth vnto vs that is effectually instructeth vs by his word and spirit but also because hee will and bringeth to passe that we may also prophecy by professing and celebrating God According as it is said Act. 2.17 I will poure out of my spirite vpon all flesh and your Sonnes and your Daughters shall prophecie Mat. 10.32 whosoeuer shal confesse me before men him will I confesse also before my father which is in heauen Our Prophetical office therefore is 1. rightlie to vnderstand and embrace the doctrine perfect and necessarie to saluation concerning god and his wil. 2. That euery one in his place and degree professe the same being vnderstoode faithfullie boldlie constantlie in woorde and life thereby both to celebrate god and to bring manie scholers and disciples vnto Christ The difference between Christs Propheticall function and our is 1. That Christ hath the spirite without measure wee by measure For it is the proper spirite of Christ which floweth from him and is powred into the heartes of men wee haue him by gift He being but one hath all the giftes of the holy Ghost and those in the most excellent degree all wee haue but onely some and those farre inferiour 2. That Christ effectuallie teacheth by moouing the heartes of men to accord and assent the sound and voice of others without the inward sound and voice of the holie ghost doth only strike the ears neither pearceth it vnto the hart 3 WHAT IS THE PRIESTHOODE OF CHRISTIANS Christians are pricâ—â—es CHRIST maketh vs partakers of his Priesthood not onely because hee sanctifieth himselfe for vs. Iohn 17.19 imputeth giueth his sacrifice vnto vs â—â—y the imputation of Christs merit that for it we may be receiued of him God the Father into fauour and maie be endowed with the holie Ghost and eternall life euen as if in our selues that Sacrifice were accomplished and satisfaction made for our sinnes but furthermore because hee maketh vs also Priestes vnto GOD. Which hee dooth after a double manner 1. When by the efficacie of his spirit he worketh in vs those things which we maie offer vnto god for a Sacrifice 2. 2 By offering the sacrifice of thankes giuing When by his merite and intercession vnto his father hee causeth our Sacrifices albeit vnperfect stained with our sins to be notwithstanding pleasing and acceptable vnto him Wherefore the Priesthoode of Christians is to inuocate on GOD knowen aright to offer vnto GOD all our life certaine Sacrifices namelie Eucharisticall euen Sacrifices of thankesgiuing sanctified by the Sacrifice of CHRISTT These Sacrifices of praise or thankesgiuing are 1. That wee offer vp our selues wholie vnto GOD to obeie him that is that wee mortifie the oulde man in vs and beginne newe obedience both inwarde and outwarde according to all the commaundementes of the Lawe 2. Euerie one to doe the duties of his owne vocation 3. To instruct others 4. To praie for themselues and others 5. To giue almes to others 6. To vndergoe and suffer cheerefullie manfullie and constantlie the crosse that is calamities persequution contempt banishmentes and euen death it selfe for the confession of the truth and the glorie of god In summe The Priesthoode and Sacrifices of Christians are the worshippe of God commaunded in his Lawe or all good workes doone of those who are reconciled to God to this end as thereby to obey God and doe him honor Wherefore the Priestes of the newe Testament are all Christians both teachers and hearers as they beginne newe obedience in the knowledge and faith of the sonne of GOD. Roman 6.13 Giue your members as instruments of righteousnesse vnto god Againe 12.1 I beseech you that yee giue vp your bodies a liuing Sacrifice holie acceptable vnto god which is your reasonable seruing of GOD. Againe 15.16 Grace is giuen me of god that I shoulde bee the Minister of Iesus christ towardes the Gentiles ministering the gospell of god that the offering vp of the Gentiles might bee acceptable Luke 22.32 When thou art conuerted strengthen thy bretheren Phil. 2.17 Though I bee offered vp vpon the Sacrifice and seruice of
your faith I am glad 2. Timot. 4.6 I am nowe readie to bee offered Coloss 1.24 Now reioice I in my sufferinges for you and fulfil the rest of the afflictions of christ in my flesh for his bodies sake which is the church Our sacrifices different from Christs sacrifice Nowe our Sacrifices differ as well as the Sacrifices of the olde Priestes from Christes Sacrifice First Christ offered vp together a Sacrifice both of thankes-giuing and propitiatorie Wee offer vppe onelie Sacrifices of thankes-giuing The oulde Priestes also offered vp Sacrifices of thankesgiuing because these belong to the whole Church euen from the beginning to the ende of the woorlde But those Sacrifices which they offered besides were onelie typicall But no Sacrifices of the newe Testament are typicall but either eucharisticall and of thankfulnesse as are ours or propitiatotie as if the obedience of CHRIST onelie perfourmed for vs in suffering our punishment For hee offered not a typicall or figuratiue but the reall or figured and signified Sacrifice as beeing not a typicall but the signified Priest Secondlie The Sacrifices of Christ are both perfect ours vnperfect and defiled with many sinnes Thirdly The Sacrifice of christ pleaseth God for it selfe and for the worthinesse that is proper in it selfe and meriteth remission of sinnes and eternall life of God for vs because it is the death of the very sonne of GOD. Our Sacrifices merite nothing of GOD and please him not for themselues but for Christs Sacrifice wherewith they are sanctified 4 WHAT IS THE KINGDOME OF CHRISTIANS Christians are Kings 1 By partaking of his victorie and roialtie 2 By hauing in themselues through him a power to ouercome and ouerrule both their enimies and all creatures WEE are made partakers of Christes of kingdome First Because hee is our King and dooth communicate his victorie and glorie against his enemies and ours with vs and maketh vs by faith citizens of his kingdome the Sonnes of God his bretheren and coheirs Secondly Because by the vertue and operation of his spirit hee also maketh vs Kinges that is the Lordes ouer all creatures conquerers of our enemies and partakers of euerlasting bliffe and glorie Iohn 16 33. Be of good comfort I haue ouercome the world Reuel 3.21 To him that ouercommeth will I graunt to sit with mee in my throne Luc. 22.30 That yee may sit on seates and iudge the twelue tribes of Israell 1. Corinthians 3.21 All are yours Our royall office therefore is 1. That we are Lordes ouer all creatures 2. That by the vertue of christs spirite who hath restored vnto vs our lost â—oyal and heauenly dignity ouer all our enimies we fight continuallie against sinne the woorlde the Diuel and the fleshe and ouercome Which wee doe when as by a true faith wee are resolued that wee haue remission of all our sinnes and when by the same faith wee receiue the holie Ghost to represse sinne euen in this life as touching the beginning of our conquest 3. That at length all our enimies beeing by the grace of CHRIST fullie brought vnder wee enioy eternall blisse and glorie that is the heauenly kingdome which by the woorking of the holy GHOST is begun in vs in this life and which wee nowe possesse in hope but then shall in full possession inherite 1. Timothie 1.18 Fight a good fight hauing faith and a good conscience 2. Timothie 2.12 If wee suffer wee shall also raigne with him Mathew 25.34 Inherite ye the kingdome prepared for you from the foundations of the world There is notwithstanding a difference beetweene the kingdome of CHRIST and ours For 1. The difference betweene Christs kingdome and ours The kingdome is hereditarie vnto Christ For hee is the naturall sonne and therefore by nature King but ours is by right of adoption Christ as the naturall sonne is ruler ouer his house Hebrewes 3.6 Wee are by and for him the adopted sonnes of God 2 He alone by full right is King ouer all the creatures simplie but especiallie ouer the whole Church of the holie Angels and men But wee neither are nor euer shall bee the Kings and heade of this Church but onelie ouer other creatures which are compâ—led to serue vs wee are LORDS adorned with glorie maiestie and no common excellencie of giftes and ouer all wicked men and Diuels whom wee shall iudge subscribing and yeelding our consentes to the iudgement of CHRIST in condemning and destroying them Matthew 19 28. Yee shall sitte vpon twelue scates iudging the twelue tribes of Israell Wherefore the Pope of Rome lieth when hee auoucheth himselfe to be the head of the Church 3. He conquereth his enimies by his owne power we in him and by him Ioh. 16.33 Be of good comfort I haue ouercome the world 4. He alone ruleth the Church with the scepter of his spirite and woorde moouing our heartes and restoring in vs the lost image of God wee are ministers and administratours of the outward word and rites wee cannot giue the holie Ghost as it is said Mat. 3.11 I baptize you with water but he that commeth after mee hee will baptize you with the holie Ghost and with fire The summe of all is In the olde Testament were Prophets Priests and Kings typicall Christ is those three in signification and in truth To beleeue in Christ wee by participation from him Wherefore to beleeue in Christ is not onelie to knowe that Iesus is the annointed that is the chiefe Prophet Priest and king but to bee perswaded that he is such also vnto me and maketh me also partaker of his vnction or annointing that by the woorking of the holie Ghost I may also be a Prophet a Priest and a King that is confesse and celebrate God knowen vnto me offer vp vnto him all my life long the sacrifice of praise and thankefulnes fight and warre manfully against sinne the world and the Diuel and at length beare rule ouer all mine enimies and the creatures beeing adorned with euerlasting blisse and glorie I BELEEVE IN HIS ONELY SONNE TO beleeue in the onelie or onelie begotten sonne of God is to beleeue 1. That this Iesus is the naturall and onelie sonne of the eternall Father begotten of his substaunce from euerlasting and therefore God by nature neither hauing as touching his godhead any bretheren 2. To beleeue that by and for this his naturall sonne I haue also obtained the grace right and name of the sonne of GOD or am adopted by GOD to be his sonne Iohn 1.12 As manie as receiued him to them he gaue power to be the sonnes of God And Ephes 1.6 God with the glorie of his grace hath made vs accepted in his beloued Because Christ is the naturall sonne of God therefore he is able to make vs the adopted sonnes of God yet so that the assumption and taking of our nature was to come betweene Hither appertaineth the common place concerning the sonne of GOD wherein these foure questions are to be considered 1 How
of any qualities but of the very humane nature when as he sheweth that therefore Christ was necessarily to haue beene true man because men were to bee deliuered by him through his sacrifice The word full of grace and truth And the word dwelt among vs full of grace and truth Christ fulfilled all the promises and types and figures of the law and did truely performe the office of a redeemer and Mediator not only by his merit but also by his power and efficacie as afterwardes is added out of Iohn Baptists sermon That this truth and grace befell vnto vs through Christ and of his fulnes all who euer are saued haue receiued Which S. Paul saith euen that we are consummated and made perfect in him which would not be except the fulnes of the Godhead did dwell in him personally And wee sawe the glorie thereof as the glorie of the onelie begotten sonne of the father This glorie is the diuine power which he shewed in his miracles in his transfiguration vpon the mount in his resurrection from death his ascension into heauen his sending of the holie Ghost his power and efficacie by his ministerie Now thus far they also agree confesse the same But when we say further The glorie of the onely begotten This glorie testifieth him to be the onelie begotten sonne of God that is the sonne of God by nature begotten of the substance of the father who is also himselfe the true eternal God maker of all thinges here they shake handes with vs and dissent For they say that he is called the onelie begotten not because hee is the sonne of God by nature but because hee was borne after a singular manner namely of a Virgin conceiued by the holie Ghost But this reason is not sufficient First because if he bee not a sonne of the substaunce of the father but either by creation or by adoption or by conformation with God either from the wombe as in Christ conceiued by the holie Ghost or afterwards as in other men he shall not be the onelie begotten For so are others also the sonnes of God both Angels men though not in that degree of gifts yet in the manner of generation Wherefore it remaineth that he bee the onely begotten sonne by nature after which manner no other is the sonne of God Secondly because for that which he is here said the onelie begotten he is otherwhere said to be the proper sonne of God Iohn 5.18 Rom 8.32 And he is the proper sonne who is of the substance of his father he that is of an other substance is no proper son Thirdly he is said to be such a sonne of the Lord who is also himselfe the Lord which as it is manifest by other places of both Testaments so namely by Mat. 4. and Luke 1. where of Iohn Baptist it is saide that he shall goe before Christ who is called of the Angel Gabriel the sonne of the most high and the Lord God of the children of Israell whose hearts Iohn Baptist should turne vnto him and shoulde goe before his face And of Zacharie hee is called the most high whose Prophet and forerunner Iohn Baptist should bee whose waies hee should prepare and vnto whose people he should giue knowledge of saluation NOw let vs returne vnto those orders classes of arguments reasons whereby we proue the eternall subsistēce of christ The wisedome of God is a subsistent or persō And Christ is that wisedome Vnto the fift classe whereof are referred those testimonies which testifie Christ to be the wisedome of God The argument is this The wisedome of god Prou. 8.22 is eternall and subsisting before Iesus was borne But the sonne is that wisedome of god Therefore the sonne is eternal and subsisting before Iesus borne of the Virgin The Maior of this reason Salomon confirmeth in the place afore signified where he ascribeth those thinges to wisedome which fall not into any but which is subsisting liuing and working as that it subsisted in God before things were created that it was begotten and so foorth The Minor wee prooue 1. because Salomon saith that that wisedome was begotten of God And to be begotten when it is spoken of such a nature as is intelligent and vnderstanding is nothing else than to bee a sonne For although it bee true that there is made an exhortation there to the studie of heauenly Doctrine yet notwithstanding the name of wisedome to bee doublie there vsed and a transition to be made from the doctrine which is the wisedome or light created in the mindes of men that thereby authoritie might bee gotten to this wisedome with them to the vncreated wisedome that is to God himselfe the author and fountaine of the other those things which are there attributed vnto it doe manifestly conuince 2. Christ the son of god is called Wisedome and the person which teacheth vs wisedome Luke 11.49 Therefore saide the wisedome of god J will send them Prophets Apostles 1. Cor. 1.24 But vnto them which are called wee preach Christ the power of god and the wisedome of god 3. The same proper functions are attributed by Salomon to wisedome which elsewhere are attributed to the Word and are more at large declared in the booke of Wisedome cap. 7.8.9.10 To the sixt classe beelong those places of Scripture which speake of the of the of the Mediatour The Argument is this The Mediatour without whose merite and present efficacie there coulde bee no friendship or amitie ioined betweene God and sinfullmen The Mediatour hath alwaies beene must needes haue beene alwaies in the Church from the verie beginning of the woorlde This proposition those thinges confirme which haue beene before spoken of the Mediatour and his office But the sonne of God onelie not the Father nor the holie ghost is that Mediatour by and for whom the faithful also of the old Church were reconciled vnto god Therefore the sonne of god was subsisting from the verie beginning of the world The olde Church might haue beene receiued into fauour for Christ to come but by him it could not except hee was then beeing for there can bee no efficacie or force of him that is not Whence it is necessarily prooued that Christ was before his incarnation for there cannot be friendship betweene God and men without a Mediator now existing or being But in the old Testament there was friendship betweene God men that is beleeuers Therefore either he or some other was Mediator of that Church there was no other but he only because there is but one Mediator between God and man the man Christ Jesus 1. Tim. 2.5 But that there cannot bee any amitie betweene God and men without a Mediator now alreadie being shall also appeare by that which foloweth For it is the office and function of the Mediator not onely by deprecation or intreaty sacrifice to appease pacifie the father but also to conferre bestow al the benefits which
attributed vnto the sonne differ so from the diuine properties which are attributed vnto him as the effectes from their causes so that then his properties woorke them 5 The equalitie of honour and woorshippe Hee hath equal honour giuen him dependeth of the equalitie of Essence properties and woorkes Isai 42.8 I will not giue my glorie to anie other But the Scripture giueth equall honour and woorshippe to the Father and the Sonne therefore they are truelie equall in God-head and in all the perfections thereof The Minor is confirmed first by Testimonies Psalm 97. Heb. 16. Let all the Angels of god woorshippe him Iohn 5.23 That all shoulde honour the sonne as they honour the father Reue. 5.13 c. Secondly Hee is called God absolutelie and simplie as is the Father Psalm 45.7 and Hebrews 1.8 Acts. 20.28 1. Timothy 3.16 Thirdly the Epithets or titles of Diuine honour which are euerie where in the scriptures attributed vnto the sonne As God blessed for euer The great god and Sauiour The Lord himselfe from heauen The Lord of glorie The Lord of Lords and King of Kings Power and eternall kingdome Sitting at the right hand of the Father The Bride-groome husband head of the Church god of the temple which are all the elect Trust and Beliefe in him Inuocation for hee is woorshipped of the Church as GOD and Bride groome of the Church at all times and in all places Thankesgiuing for his Diuine benefites Furthermore albeit the name of GOD especially beeing put absolutely and without restraint dooth euidently prooue the sonnes equalitie with the Father as it hath beene saide yet seeing that signifieth moe thinges and is also applied to others who are not by nature God wee are diligently to collect and haue in a readines those Testimonies in which thinges proper to the true God only are attributed to the sonne which agree to none else who are called Gods and whereby God himselfe discerneth himselfe and will haue him selfe discerned from other creatures and forged Gods For vnto whom the essential properties of any nature or essēce doe truely and reallie agree vnto him the essence it selfe must needes bee giuen The sonne hath all thinges from the Father not by grace but by nature 1. Obiection He that hath all things of another is inferiour to him of whom hee hath them The sonne hath all thinges of the Father Therefore hee is inferiour vnto the Father Aunswere The Maior holdeth and is true of such a one as hath any thing by the grace and fauour of the giuer for hee might not haue it and therefore is by nature inferiour but it is false of him who hath al those thinges by his owne nature which hee himselfe hath of whom hee receiueth them For seeing he can not not haue them it can not be that he should bee inferiour or should haue lesse than hee of whom hee receiueth them But the sonne hath all thinges of the Father which the Father hath and that by nature and absolute necessitie that is in such sort as that the Father can not but communicate vnto him all thinges which him selfe hath belonging to his diuine nature and maiestie Therefore hee is equall vnto the Father in all thinges The sonne doth all thinges with the consent of the Father in like manner as the Father doth 1. Obiection Hee that doth whatsoeuer he doth by the will of another interposed and going before is inferiour vnto him The sonne will and doth all thinges by the will of his Father going before Therefore he is not equal vnto the Father in vertue dignitie and essence Aunswere The sonne doth all thinges his Fathers will going before not in time and nature but in order of persons so that hee will or doth nothing which the Father also will not and doth and whatsoeuer the Father will and doth the same also the sonne will and dooth likewise that is with equall aucthoritie and power Wherefore the societie order of the diuine operations doth not take away but doth most of al settle establish the equalitie of the Father and the sonne as also of the holy Ghost THE FOVRTH CONCLVSION The word is con-substantial with the Father THE woordes con-substantiall and like-substantiall differ For * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like-substantiall signifieth mo persons and like essences as three men are like-substantial For they are both three persons and three essences of like nature that is agree in humane nature But * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 con-substantial signifieth one essence mo persons In the god-head is not like-substantial because there are not three gods but con-substantial because there are three persons of one and the same diuine essence For there is but one Iehoua that is one diuine essence which is the same is wholy in euery of the three persons therefore euery of thē are that one God besides which essence whatsoeuer is it is a creature not God The Latine church turneth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 con-substantial taking substance for essence It is therefore the same that coessentiall that is of one and the same essence Furthermore these three thinges beeing declared and set downe namely that the Sonne is subsisting or a person that he is distinct frō the Father that he is equall with the Father the fourth is easilie gotten and obtained against the newe Arrians to wit that he is con-substantial with the Father which is also in like manner to be vnderstood concerning the holy Ghost For either this must be granted or of necessity there are made three gods which they though in words they deny it yet in very deede affirme when they frame and faine three essences and spirits The Arguments which shew The Father the Son to be of one the same essence are these 1. Iehoua is but one essence The English translations reteine not the worde it selfe IEHOVA but vse the Lord in steed thereof which is the signification of IEHOVA and therfore in effectuall one or one god Deut. 6.4 But the eternal Father and the Sonne coeternal with the father are that Iehoua Therfore these two are one essence and one God The Minor is proued first by those places of Scripture which cal the sonne Iehoua Ier. 23.6 This is the name whereby they shal cal him Iehoua or the Lord our righteousnes Isai 25.6 The expected God and Sauiour is called Iehoua But Messias is the expected god Sauior Therefore Messias is that Iehoua whereof the Prophet speaketh Za. 2.8 The deliuerer of the Church sent from Iehoua which is the Messias onely is called Iehoua Mal. 3.1 He is called Jehoua whose fore-runner was Iohn Baptist. But Iohn Baptist was the fore-runner of the Messias or the Sonne of God Christ Hee therefore is called Iehoua Hither belong al the places in which are giuen to the Angell or messenger of Iehoua both the name of Iehoua the diuine properties and honours But that Angell was the Sonne of
Thirdly Christ did rise truly and indeed so that his soule did truelie and indeede returne vnto his bodie and he did truely come foorth euen out of the graue also in despite of the watchmen they beeing withal amased and stroken therewith Fourthly he rose the third daie as it was foreshadowed in Jonas and because that type of Ionas was so fulfilled thence it certainly followeth that this Iesus is the Messias promised vnto the Fathers 3 FOR WHAT CAVSE HE ROSE CHrist rose 1. In respect of the prophecies which were vttered of his resurrection Thou shalt not leaue my soul in the graue neither shalt thou suffer thy holy one to see corruption Psa 16.10 And Isai 53.10 When hee shall make his soule an offering for sinne hee shall see his seede and shall prolong his daies He shall see of the trauaile of his soul and shal be satisfied Matth. 12.39 No signe shall bee giuen vnto it saue the signe of the Prophet Ionas For as Ionas was three daies three nightes in the Whales bellie so shall the sonne of man bee three daies and three nightes in the heart of the earth Matth. 17.23 They shal kill the sonne of man but the third day shall he rise againe Ioh. 20.9 As yet they knew not the Scripture that hee must rise againe from the dead 2. He rose for his Fathers and his owne glorie Rom. 1.4 Declared to be the son of God by the resurrection from the dead Ioh. 17.1 Father glorifie thy Sonne that thy sonne maie also glorifie thee 3 For the worthinesse and power of the person that rose For first Christ is the beloued and onlie begotten Son of God Ioh. 3.35 The father loueth the sonne and hath giuen al thinges into his hand Secondlie Christ is true God and autor of life Ioh. 10.28 I giue vnto them eternall life and they shall neuer perish neither shall any pluck them out of my hand It had beene absurd then that hee should not bee raised who giueth life to others Thirdly Christ is righteous in himselfe and satisfied for our sinnes which were imputed to him Now where sin is not there dooth not death raigne any more 4 In respect of the office of the person who rose For first the Mediatour who was true God and man should raigne for euer 2. Sam. 7.13.14 I wil stablish the throne of his kingdome for euer J will bee his father hee shall bee my son Psa 45.6 Thy throne O God is for euer euer the scepter of thy kingdome is a scepter of righteousnesse Psal 89.3 I haue made a couenaunt with my chosen I haue sworne to Dauid my seruaunt Thy seede will I stablish for euer and set vp thy throne from generation to generation And againe I haue sworne once by my holynes that I will not faile Dauid saieng His seede shall endure for euer and his throne shall bee as the sunne before mee Hee shall be established for euermore as the Moone Ezech. 37.23 24. They shall bee my people and I will bee their god And Dauid my seruaunt shall bee king ouer them and they all shall haue one sheephearde Dan. 7.27 The kingdome and dominion and the greatnes of the kingdome vnder the whole heauen shall bee giuen to the holy people of the most high whose kingdome is an euerlasting kingdome and al powers shall serue and obey him Luk. 1.33 Of his kingdome shall bee none ende Secondly The Mediatour who was to bee our brother and true man should euer make intercession for vs and as an euerlasting Priest appeare for vs before God Psa 110. Thou art a Priest for euer according to the order of Melchisedech Rom. 8.34 It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request for vs. Thirdly The Mediatour which is to bee true man should bee Mediatour both by his merit by his efficacie or power For it sufficed not that hee died for vs but hee was furder to bestow through his power his benefites vpon the Church and vs all who by dying or by his death had obtained for vs righteousnes that is the Holy Ghost life and glorie eternall For both belong vnto the Mediatour who therefore obtaineth them for vs by his intercession and death and in whom also the same benefites are therefore placed by the Godhead that hee should make vs partakers of them Ioh. 1.16 Of his fulnesse haue al wee receiued Neither ought it to seeme any maruell that Christ doth bestow the same benefites on vs which hee obtained of the Godhead by his death for vs. For a man may both obtaine a thing of one for another and also bestow the same on him for whom hee obtained it As be it that one maketh request for thee vnto the Prince for a gift of a thousand crounes the prince doth this for his sake that requested it and bestoweth also that gift on him that he may bestow it on thee hee then shall obtaine this gift for thee of the Prince and withall shall bestow the same on thee Now albeit Christ could haue bestowed the benefits of his death vpon vs by his Godhead by the meanes wherof wee are iustified and regenerated and beginne faith and new life by the holy Ghost yet notwithstanding as God decreed by man to raise the dead for by man came the resurrection 1. Cor. 15.21 and by man to iudge the worlde so also hath hee decreed to bestowe these giftes by Iesus man that the same might be and continue mediatour who is true God and man Therefore also it was requisite that Christ should remaine for euer our brother and our head that we of the other side being engraffed into him by a true faith shoulde alwaies remaine his members Which thing al the testimonies doe confirme which attribute an eternall kingdome vnto the seede of Dauid For on that kingdome is our saluation grounded and the kingdome of Christ the Sonne of Dauid could by no meanes haue been eternal if his humane nature had continued in death Obiection But in the old testament before his incarnation or humiliation Christ without his humanitie did bestow the same benefits on the Fathers which hee bestoweth on vs in the new Testament and was no lesse before the taking of flesh Mediatour than since also he did the same thinges before his comming which he dooth after his comming in the flesh Ans But neither had hee then doone those thinges except hee should haue beene afterwards man and haue continued alwaies man so neither now should he doe the same if hee did not reteine the nature which he tooke for euer Iohn 5.27 The father hath giuen the sonne also power to execute iudgement in that hee is the sonne of man 5 He rose for vs and that in three respectes 1. For our Iustification Rom. 4.25 our Lord Iesus christ was deliuered to death for our sinnes and is risen againe for our iustification Now the
not adorned with diuine properties it followeth that there is no difference betweene christ and other saints For no other difference can bee found but the equalling of his manhood with his god-head For the difference betweene christ and the Saints either is in substance essence or in properties But not in substance Therefore in properties Answer We deny that there is any difference between Christ and the Saints either in substance or in properties or giftes for this enumeration or reckoning is not perfect complete There is wanting a third difference whereby Christ is distinguished from all the Saintes namely the secret personall vnion of both natures Reply Phil. 2.9 It is said God hath giuen him a name aboue euerie name Aunswere 1 God hath giuen him such a name that is together with his godhead For as the godhead so the properties of the godhead were giuen him of the Father 2. God gaue such a name to him that is to christ man by personal vnion not by anie exequation or equalling of both natures By these three obiections it appeareth that the Vbiquetaries of whome these thinges are brought fall into foule errors First into the errour of Nestorius because they sunder the vnited natures in christ Secondly into the error of Eutyches because they confound the same natures Thirdlie They disarme vs of those weapons wherewith we shoulde fight against Arrians and Sabellians For they doe fouly eneruate and weaken all those places which prooue Christes diuinity by drawing them to the equalling of his humane nature with his diuine But wee are to obserue in how many respectes Christ is said to be present with vs. First he is present with vs by his spirite and God-head Secondly he is present as touching our faith and confidence wherewith we behold him Thirdlie he is present in mutual dilection and loue because he loueth vs and we him so that he doth not forget vs. Fourthly he is present with vs in respect of his vnion with humane nature that is in the coniunction of the soule with the body For the same spirit is in vs and in him who ioyneth and knitteth vs vnto him Fiftlie hee is said to bee present with vs in respect of that hope which wee haue of our consummatiō that is that certain hope which we haue of comming vnto him 3 Wherefore christ ascended into Heauen CHRIST ascended first for his owne and his Fathers glorie For 1. He was to haue a celestiall kingdome therefore hee might not abide in earth Eph. 4.10 He that descended is euen the same that ascended farre aboue al heauens that hee might fill all thinges 2. It was meete that the Head should be glorified with excellencie of giftes aboue all the blessed as being the members of that Head which could not haue bin done in earth Secondly Hee ascended in respect of vs and that for foure causes 1. That hee might gloriously make intercession for vs namely by his vertue efficacie and wil. For it is the will of the Father and the Son that his oblation and sacrifice shoulde bee for euer of force for vs and so by making intercession for vs he should apply his benefites and the merites of his death vnto vs vnto which application was required his whole glorification the partes whereof are his Resurrection Ascension and Session at the right hand of the Father Obiection He made intercession for vs also on earth Aunswere This intercession was made in respect of the intercession to come For of that cōdition he made intercession before that hauing accomplished his sacrifice on earth he should present himselfe for euer a Mediatour in the celestial Sanctuarie 2. That we might also ascend and might be assured of our ascension Ioh. 14.2 I wil prepare you a place In my fathers house are manie dwelling places that is places to abide for euer for hee speaketh of continuing 3. That hee might send the holy Ghost and by him gather comfort and defend his church from the Diuel vnto the worldes end Iohn 16.7 If I goe not awaie the comforter will not come vnto you Obiection Hee gaue the holie Ghost both before and after his resurrection Wherefore hee went not for that cause awaie as to send the holie ghost Aunswere Hee had giuen him indeede before but not in such plentifull manner as in the daie of Pentecost Againe that sending of the holy ghost which was from the beginning of the world in the church was done in respect of christ to come who shoulde at length raigne in humane nature and giue largelie and in aboundaunt manner the holie Ghost Before his Ascension hee gaue him not in such plentie because of the decree of God who purposed to do both by man glorified And the sending of the holy Ghost was the chiefe part of Christes glorie Therefore it is said As yet was not the holie ghost that is the woonderfull and plentifull sending of the holy Ghost because Christ was not as yet glorified 4. That he might promise for vs in the sight of God that he would bring to passe that we should no more offend 4 What is the difference between christs Ascension ours CHrists ascension and ours agree Both in that it is to the same place and in that also it is to be glorified But they differ 1. Because christ ascended by his owne power and vertue wee not by our own but by his Ioh. 3.13 No man hath ascended into heauen that is by his owne proper vertue but the Sonne of man We shal ascend by and for him Iohn 14.2 J goe to prepare you a place And Iohn 17.24 I wil that they which thou hast giuen me be with mee euen where I am 2. He ascended to be Head We to be his members Hee to glory agreeable for the Head and we shall ascend to glory fit for members He ascended to sit at the right hand of the Father we to sit indeede in his and his Fathers throne but that onely by participation not in the same degree and dignity with him Reuelat. 3.21 To him that ouercommeth will I graunt to sit with me in my throne euen as J ouercame and sit with my Father in his throne Christ therefore ascended as Heade of the Church wee shal ascend as members of this Head that we maie be partakers of his glory 3. Christs ascension was the cause of our ascēsion but it is not so of the contrarie 4. Whole christ ascended but not the whole of christ Because hee ascended as touching his humane nature onely and not as touching his diuine which also is on earth But the whole of vs shall ascend because wee haue onely a finite nature and that but one 5 What are the fruits of christs ascension THE chiefe fruites of christes ascension are First His Intercession which signifieth 1. The perpetual vertue and strength of christes Sacrifice 2. Both wils in christ both humane and diuine propitious and fauourable vnto vs whereby he will that for his Sacrifice
desire of him in the Elect. For hee is giuen to them that desire him Luk. 11.13 Hence is drawen a forcible argument to prooue the God-head of the holy ghost For to worke effectuallie by the ministerie is proper to God onely 1. Cor. 3.7 Neither is he that planteth anie thing neither he that watereth but God that giueth the encrease Matth. 3.11 J baptize you with water to amendment of life but hee that commeth after mee will baptize you with the holie ghost and with fire Rom. 1.16 The gospel is the power of god because the holie ghost is forcible in working by it whereupon also the gospell is called the ministration of the spirite 2. Corint 3.8 Now the holy ghost is receiued by faith Eph. 1.13 Wherin also after that yee beleeued yee were sealed with the holy spirit of promise The world cannot receiue the spirit of truth because it neither seeth him nor knoweth him Obiection But faith is the gift and fruite of the holie ghost Ephes 2.8 By grace are yee saued through faith and that not of your selues it is the gift of god 1. Corinth 12.3 No man can saie that Jesus is the Lorde but by the holie ghost Aunswere 1. The woorking of the spirite is in order of nature before faith but in time both are together because the first beginning of faith is the receiuing of the holy ghost 2. Faith beeing once begun the holy ghost is more and more receiued who woorketh afterwardes other thinges in vs by faith As it is saide Galat. 5.6 Faith worketh by loue Actes 15.9 By faith mens heartes are purified 7 How the holy ghost is reteined THE holie ghost is receiued and kept 1. By meditation in the doctrine of the gospell and by studying to profit therein Psalm 1.2 He that doth meditate in the Law of the lord daâ—â— and night shall bee like a tree planted by the riuers of waters that wil bring foorth her fâ—uite in one season Coloss 3.16 Let the woorde of Christ dwel in you plenteouslie in all wisedome teaching and admonishing your selues 2. Hee is kept by encrease and continuaunce of repentaunce and amendment of life that is by a desire of bewaring to offend against our conscience Matth. 13.12 Vnto him that hath shal be giuen Reuelat. 22.11 He that is righteous let him be righteous still Ephes 4.30 Grieue not the holie spirit of god by whom yee are sealed vnto the daie of redemption Hither maie bee referred a desire of auoiding euill companie and sinne For hee that wil auoide sinne must auoide al occasion of sinning 3. Hee is reteined by dailie and earnest praieâ— and inuocation Luk 11.13 Howe much more shall your heauenlie Father giue the holy ghost to them that desire him The same wee maie see in that panoplie or complet harnesse which the Apostle describeth Ephes 6.14 Likewise it is confirmed by the example of Dauid who praieth Psalm 51.11 That god wil not take his holy spirit from him 4. He is reteined by applieng gods giftes to their right vse that is to his glorie and to the safetie of our neighbour Luke 22 32. And when thou art conuerted confirme thy Bretheren Matth. 25.29 Vnto euerie man that hath it shall bee giuen and from him that hath not euen that he hath shal be taken away 8 Whether and how the holy Ghost may be lost HEE may be lost of Hypocrits and reprobates Of the Elect he is neuer wholy lost but onely as touching manie giftes because they alwaies reteine some giftes Neither is hee finally lost of the Elect because at length they returne to repentance But of the reprobate he is altogether or wholy lost and finally so that they neuer receiue him Obiection But the holy ghost departed from Saul Therefore he may also depart from the Elect. Aunswere Hee departed from Saul but not the spirit of regeneration for he neuer had him Reply Yea but the regenerating spirite also departeth because Dauid praieth Psal 51.12 Restore to me the ioy of thy saluation Answ He is lost oftentimes as concerning some giftes of regeneration but not wholy For it cannot possibly bee that the Godly should reteine no remnants seeing they doe not sin to death A man saith Bernard neuer abideth in the same state either he goeth backward or forward For this difference is to be obserued held for the assoiling of that question How namely the perseuerance of the Elect may be notwithstanding certaine albeit they leese the holy Ghost which is because they are neuer wholly and finally destitute of the holy Ghost Now the holy Ghost may be lost fower waies and those contrarie to those other meanes whereby he is reteined 1 By neglecting the Woord and Doctrine For Paul willeth Timothie to stirre vp the gift of God which was in him also teacheth him how that may be doone 1. Tim. 4.15 By giuing attendance to his reading to exhortation and doctrine 2 He is lost by carnall securitie and by giuing ouer our selues to commit wickednesse against our conscience 3 By neglect of praier 4 By abusing the giftes of the holie Ghost as when they are not imploied to his glorie to the safety of our neighbor Luk. 8.18 Vnto him that hath shal be giuen from him that hath not euen that he hath shall be taken awaie 9 Wherefore the holy Ghost is necessarie HOW necessarie and needefull the Holy Ghost is and for what causes doth clearely appeare by these places of Scripture Ioh. 3.5 Except that a man be borne of water and of the spirit he cannot enter into the kingdome of Heauen 1. Cor. 15.50 Flesh bloud cannot inherit the kingdome of God 2. Cor. 3.5 Wee are not sufficient of our selues to thinke anie thing as of our selues but our sufficiencie is of God Hence we may thus conclude without whom we cannot thinke much lesse doe ought that is good and without whom we can neither be regenerated nor know God neither attain vnto the inhetaunce of the celestiall kingdome without him we cannot be saued But without the holy Ghost these things cannot be done by reason of the corruption blindnes of our nature Therefore without the holy Ghost it cannot be that we should be saued so it followeth that he is altogether necessarie for vs vnto saluation 10 How we may know that the holy Ghost dwelleth in vs. WEE know that wee haue him by the effectes or by his benefits and blessings in vs as by the true knowledge of God by regeneration faith and the inchoation or beginning of new obedience or by a readinesse and willingnesse to obay God Rom. 5.1 Beeing iustified by faith wee haue peace towards God The loue of god is shed in our harts Againe we know it by the testimony and witnesse which hee beareth vnto our spirit that we are the Sonnes of god Moreouer most certaine testimonies and tokens of the holy Ghost dwelling in vs are Comfort in the midst of death ioy in afflictions a purpose to perseuere in
worketh also in them to be warie and to take heed thereof Rom. 8.3 Whom hee predestinate them hee iustified They therfore doe amisse who thinke to receiue comfort without any desire of a good conscience Replie But if they must take heed and beware they are vncertaine Aunswere No because they haue this as a spur to goe forwarde and perseuere But To bee certaine and not to haue a desire of repentance amendment of life implieth a contradiction as if thou shouldest say I am certaine of my reward therefore I will not runne for a rewarde is not giuen but to him that runneth These propositions doe mutuallie one follow another To bee certaine of saluation and to haue a desire of conuersion and amendement of life 2 What Predestination is PRedestination differeth from prouidence The difference bâ—tweene predestination and prouidence as a speciall from the generall For prouidence is the eternall counsell of God concerning al creatures but Predestination is the eternall counsel of GOD concerning the sauing of men and Angels Wherefore Predestination is the eternal most iust and vnchangeable counsel of God of creating men of permitting their fal into sinne and eternal death of sending his Sonne into flesh that hee might bee a sacrifice and of conuerting some by the woorde and the holie ghost for the Mediatours sake and sauing them in true faith and conuersion and of leauing the rest in sinne and eternall death raising them vp to iudgement casting them into eternal paines Here is spoken of men which shall bee saued and not saued therefore to them onely and not to Angels doth this definition of Predestination agree Election The partes of Predestination are Election and Reprobation Election is the eternal vnchaungeable free and most iust decree of god whereby hee hath decreed to conuert some to Christ to preserue and keepe them in faith and repentaunce and by him to giue them eternall life Reprobation Reprobation is such a decree of god as whereby hee hath decreed to leaue some according to his most iust iudgement in their sinnes to punish them with blindnesse and damnation and to condemne them beeing not made partakers of Christ euerlastingly That Election likewise as also Reprobation are both the decree of god these and the like sayinges doe prooue John 13.18 I know whom I haue chosen 2. Tim. 1.9 His grace was giuen to vs before the worlde was Rom. 9.18 He hath mercy on whom he wil. Both therefore election and reprobation were made by counsell and therefore both are a decree and that eternal because there is no new thing in God but all from euerlasting and the Scripture doth manifestlie saie Ephes 1.4 That God hath chosen vs before the foundation of the worlde Seeing then hee hath chosen vs hee hath therefore reiected the rest That which the verie word of choosing doth shew For whatsoeuer is chosen the same is chosen other thinges beeing reiected This Election is of grace and free that is not in respect of anie good foreseene in vs. He hath mercie on whom he will that is He giueth freely what he giueth Joh. 15.16 You haue not chosen me 3 What the causes of Predestination or Election and Reprobation The efficient cause of our election Gods good pleasure not any thing in vs. THE efficient and motiue cause is the good pleasure of God Matth. 11.26 Jt is so O Father because thy good pleasure was such God hath not foreseene any thing in vs for which he should choose vs for there can be no good in vs as of our selues For if anie good bee found in vs that hee dooth worke wholy in vs and hee woorketh nothing in vs which hee hath not decreed to woorke from euerlasting Wherefore the alone gracious and most free good pleasure of God or the alone free mercy of God is the efficient and motiue cause of our Election Ephes â— 5. God hath predestinate vs to be adopted through Jesus Christ vnto himselfe according to the good pleasure of his wil. See further Roman 9.11 Coloss 1.12 2. Timot. 1.9.10 The cause of reprobatioÌ„ in God In like manner also the efficient cause of Reprobation is the most free good pleasure of God For wee beeing all by nature the children of wrath had al perished if sin were the cause of reprobation Wherefore the cause of reprobation is not in men themselues but that is in God his will of shewing foorth his iustice Therefore of particular men why this man is elected and he reprobated there can bee no other reason giuen but the good pleasure of God onely But the cause of damnation is altogether in men The cause of Damnation in men which is sinne The supreme final cause of Predestination is gods glorie and the last and proper final cause of Election is the manifestation of Gods goodnesse and mercie in freelie sauing the Elect. The next neerest finall cause of our Election is our Iustification when God dooth in his Sonne freely account vs for righteous Both which finall causes the Apostle compriseth in these wordes Ephes 1 6. He hath predestinate vs to the praise of the glorie of his grace wherewith he hath made vs freely accepted in his beloued Likewise of the contrarie The first final cause of Reprobation is the declaration of gods iustice seueritie and hatred against sinne in the reprobate 1 Obiection God did foreknowe our workes Therefore he choose vs for our woorks Aunswere He did foreknowe those good thinges which he purposed to woorke in vs as also he foreknewe the persons otherwise he could not haue foreknowen any good workes So could he not haue foreseene any euill except he had purposed to permit the same 2 Obiection Christs merite applied vnto vs by faith is the cause of our Election Therefore not the good pleasure of God Answere Christes merit is not the cause of election but is reckoned among the effects thereof 3 Obiection Euil workes are the cause of reprobation therefore good workes are the cause of election Aunswere Euil workes are not the cause of reprobation but of that which followeth reprobation that is of damnation Good workes go not before in him that is to be iustified muchlesse are they the cause of election but they followe in a man beeing iustified and draw their original and their perpetual efficacy and vertue from gods meâ—e grace 4 Whaâ— are the effects of Predestination THE effect of election is the whole woork of our saluation and al the degrees of our redemption 1. The creation and gathering of the church 2 The sending and giuing of Christ the Mediatour and his Sacrifice 3. Effectuall calling of men to his knowledge which is the conuersion of the Elect by the holie Ghost and the woorde 4. Faith iustifâ—cation regeneration 5. Good woorkes 6. Finall perseueraunce 7 Raising vnto glorie 8. The effects of Reprobation Glorification and eternal life The effects of Reprobation are the creation of the reprobate priuation
7. Christ is a perfect Sauiour because he hath saued and reconciled to god whole man Therefore our corrupt bodie also shall be raised by Christ and rise againe 8. Christ is not of lesse force to saue than Adam to leese Nay Christ hath restored vnto vs al that which Adam lost destroied by sinning yea and far more and greater things by his merit Adam had lost from vs among other gifts the eternall life also of our bodies Therefore Christ hath restored it vnto vs and consequently we shall certainely rise againe 9. God is the God of whole man This reason Christ also vseth against the Sadduces Mat. 22.31 Haue yee not read what is spoken vnto you of God saying I am the God of Abraham and the God of Jsaac and the god of Jacob God is not the god of the dead but of the liuing And so God is the God of whole man not of a part onely For if he were God of a part that is of the soule onely he were not perfectly and fullie our God 10. He published his lawe vnto man after the fall Therefore hee will haue man once keepe it But that is not done in this life Therefore it shall be done in the life to come and therefore men shall rise againe 11. The wages of sinne is death Therefore sinne being abolished death shal be abolished and so death being abolished we shall rise againe vnto euerlasting life To this end also our bodies were made that in them as temples the holy Ghost might dwell for euer 4 For what end the Resurrection shall be THE last end of the Resurrection is gods glorie The endes of the resurrection 1 Gods glorie For to this end shall the Resurrection be that God may manifest and together fullie and perfectly exercise both his mercy towards the faithful and his iustice toward the reprobate and so may declare the vnutterable certainty of his promises The next and subordinate end to the former is the saluation and the glorie of the Elect and of the contrarie 2 The saluation and glorie of the elect and the damnation of the reprobate the damnation and punishment of the reprobate For the Elect or Saints of god shall rise to euerlasting life Reuel 3.21 To him will J graunt to sit with me in my throne Reuel 7.13 They shall be araied in long white robes Dan. 12.3 They shall shine as the Sunne But the wicked shall rise to be drawen to euerlasting paines and torments Mat. 25.41 Depart from me yee cursed into euerlasting fire which is prepared for the Diuel and his Angels and a little after And these shall goe into euerlasting paine and the righteous into life eternall Obiection Christs Resurrection is the cause of our Resurrection and also the benefite of Christs Resurrection is our Resurrection But this cause and this benefite belongeth not to vnbeleeuers and Jnfidels Therefore they shall not rise Aunswere This whole reason is graunted namely that the wicked shall not rise because of Christs Resurrection but hence it foloweth not that they shall not rise because they shal rise in respect of another cause which is that they may be punished There is but one end indeede of our Resurrection in respect of God which is his glorie but the manner of comming to this end is diuers 5 By whom the Resurrection shall be The Resurrectiō by Christ THE Resurrection shall be by Christ for by the force and vertue of Christ our Sauiour we shall rise Joh. 6.44 J will raise him vp in the last day Which speech of Christ is to bee vnderstood of the bodie For hee doth not raise vp the souls because they die not Now Christ man shall raise vs though by the vertue of his Godhead Joh. 5.28 The houre shall come in the which all that are in the graues shall heare the voice of the Sonne of man Act. 17.31 God hath appointed a day in the which he will iudge the world in righteousnes by that man whom he hath appointed whereof he hath giuen assurance vnto all men in that he hath raised him from the dead And hence ariseth vnto vs great consolation and comfort Because he is true man who shall raise vs he will not neglect his owne flesh and members but wil raise them euen vs will he raise to eternal life for which cause he tooke our flesh and redeemed vs. Obiection But the father is saide to raise vs yea to raise Christ himselfe Rom. 8.11 Hee that raised vp Christ from the dead shall also quicken your mortall bodies because that his spirite dwelleth in you Therefore wee shall not bee raised by Christ nor by the power of Christ Answere The Father shall raise vs by his Sonne mediately But the Sonne shall immediately raise vs with his spirit as being our only Redeemer Phil. 3.20 We looke for our Sauiour from heauen euen the Lord Jesus Christ who shall change our vile bodie that it may be fashioned like vnto his glorious bodie according to the working whereby he is able euen to subdue all thinges vnto himselfe But the spirite shall immediately raise vs by himselfe 6 How the Resurrection shall be At the resurrection 1. The dead shall bee raised 1 THE dead shall bee raised with a shoute and with the voice of the Archangell with the trumpet of god and shal be presented before the high and most iust iudge Iesus Christ The resurrection therefore shall bee in glorious manner and openlie not fearefullie nor in secret and shall bee far other than that which was wrought in some men at the resurrection of Christ For it shall bee done all beholding it yea with the exceeding ioy of al the godly with the exceeding feare and trembling of the wicked 2. They who then shall remaine aliue 2 The liuing shall bee changed shall bee in a moment of time changed and bee made of mortall immortall Read Cap. 15 of the former to the Corinthians and Cap. 4. of the former to the Thessalonians 7 When the Resurrection shall be THE Resurrection shall be in the end of the world In the last day Joh. 6.40 J will raise him vp at the last day This question is to bee helde and proposed of vs that our faith bee not troubled while wee are forced to expect and tarry or that we may not imagine to our selues any certain time when we thinke these things wil happen and so beginne to doubt and thinke our selues to be deluded when those thinges fall not so out nor come to passe at the time appointed by vs. This question maketh for the increase of hope and faith in vs. 8 What bodies shall rise THese selfe same bodies shall rise The same bodies shall rise Iob. 19 26. Eph. 6.8 2. Cor. 5.10 and not others created of christ as the Anabaptists will haue it For Iob saith Jn this flesh shall J see my Lord. And the Apostle saith Euery man shall receiue in his bodie according to
places of scripture Matth. 20.25 Yee knowe that the Lordes of the Gentiles haue domination ouer them and they that are great exercise authoritie ouer them But it shall not bee so among you but whosoeuer will bee great among you let him be your seruaunt 1. Pet. 5.3 Not as if ye were Lordes ouer Gods heritage but that yee maie be ensamples to the flocke Colos 2.16 Let no man condemne you in meate and drinke or in respect of an Holie-daie or of the newe Moone or of the Sabboth daies Gal. 5.1 Stand fast in the libertie wherewith Christ hath made vs free Neither are the causes obscure or harde to come by for which God made this difference namely that there might bee an euident difference betweene the ciuill Magistrate vnto whom it belongeth to beare rule ouer his subiects and to constrain by corporall force such as obeie not and the Ministers of the Church vnto whom no such rule and power is graunted but vnto them is committed the charge and office of teaching and instructing men concerning the will of GOD. Againe because by the breach of Ecclesiasticall lawes if it bee done without giuing of offence the first table of the Decalogue for which they are to serue is not broken but by the breach of ciuil lawes albeit no offence be giuen thereby the second table is broken in as much as either some thing is taken frō the common wealth or some occasion is giuē of iniurying it Neither is this replie of force That vnto the greater and worthier office greater obedience is due And therefore the constitutions of the Ministers of the Church are no lesse necessarilie to bee kept than the lawes of the ciuil Magistrate For vnto the worthier greater obedience is due in those thinges which are properly belonging vnto his office Now the proper office of the ciuil Magistrate is to make lawes which are for the commaundement it selfe to bee obserued but the proper office of the ministerie of the Church is to sound foorth Gods commaundements And the proper office of the Church is to ordaine Ceremoniall decrees which must bee kept not for the commaundement of man but for auoiding of offences 4 Humane ordinances which are repugnant vnto the ordinances of God These God forbiddeth vs to obey whether the ciuil Magistrate commaunde them or the Church or the Ministers of the Church Acts. 5.29 We ought rather to obey God than Men. Matth. 15.3 Why transgresse yee the commaundement of god by your tradition Hauing now considered these foure kindes of ordinances deliuered by men it is easie to make aunswere vnto that first obiection God commaundeth vs to obey the commandementes of men He doth so first Such as bee good that is not repugnant vnto his woorde Secondly such as hee himselfe hath commaunded by men that worship maie be giuen him Thirdly Ciuil ordinances which depend on the authoritie of men not obeiing them for diuine worshippe but for conscience sake Fourthly Ecclesiasticall or Ceremonial ordinances obeying them but not respecting therein anie diuine worshippe or conscience neither of which they import but onelie the auoiding of offence 2 Obie What things the church commandeth by the instinct of the holie ghost those are diuine ordinances belonging to the worship of god But the church decreeth good and profitable constitutions being guided by the guiding of the holie ghost Therefore good constitutiōs decreed by the church appertaine to the worship of god Aunswere The general indeede of those commandements which the church prescribeth by the instinct of the holie Ghost appertaineth to the worship of God This general compriseth the diuine Lawes of God of not breaking charity and of auoiding offence of keeping order and comelinesse in the church And in respect of this general the constitutions which the church decreeth by the instinct and motion of the holy Ghost are also diuine or the constitutions of God as namely they are a part of these diuine Lawes the care and keeping whereof is commended vnto vs by god himselfe in his word But those good constitutions of the church are humane or the constitutions of men as they doe in speciall designe that which was in generall by these diuine Lawes signified rather than expounded Wherefore those ordinances are no worship of god which the church aduiseth decreeth receiueth or commaundeth for the countenaunce of mutual charity among vs and for the preseruation of order and comelinesse or for the auoiding of offences albeit in the choosing and constituting of these shee be directed by the instinct of the holy ghost For the holy ghost declareth both vnto the church both what is profitable for the auoiding of offences and also that those things which are commaunded for the auoiding of offences are neither the worship of god nor necessary to be obserued but in case of auoiding offence and therefore that the church reteineth her libertie of deliberating of them or of chaunging of them or of omitting them if there be no feare of offence This doth Saint Paul manifestly declare when as 1. Corinth 7. counselling them to single life which haue the gift of continency yet hee addeth further But I speak this by permission not by commandement Again This J speake for your owne commoditie not to tangle you in a snare but that yee followe that which is honest and that ye cleaue fast vnto the Lord without separation Here he affirmeth both both that hee wisheth them that are continent to leade a single life that so they may the more fitlie serue god and that also hee leaueth it free vnto them to marry and hee speaketh both by the instinct of the holie ghost 3 Obiection God is worshipped by those thinges which are done to Gods glory The things that the Church doth decree are don to Gods glorie Therefore these also are the worship of God Aunswere Those thinges that are done to the glory of god by themselues that is which are commaunded by god to this end as that by these workes wee should declare our obedience towardes him they are the worshippe of god but not those thinges which serue for the glorie of god but by an accident that is which serue sometimes for the perfourming of those thinges which are commanded by god vpon some accidental respectes and causes which if they do not concur god yet may be honored both of those that do thē and of those that doe them not so that they be done or left vndoone of faith which is assured and resolueth that the person is not reconciled vnto god and that the action or omitting of the action doth agree with the word of god 4 Obiection The examples of those who haue worshipped God without his direct commandement confirme that it is permitted to men to worship God with that worship which themselues ordaine Auns The example of Samuel sacrificing in Ramoth cannot at al establish Wil-worship For as touching the sacrifices they were the worship of god because they were commaunded by god and as
all three senses as a little after we shall vnderstand 3 To hallow or sanctifie is in Scripture vsed after three waies 1 Of vs. 2 Of God 3 Of Christ 1 Of vs it is affirmed after a double manner first when wee hallow and sanctifie our selues others And we sanctifie our selues and others when as touching externall and outward thinges we prepare our selues and others to glorifie God For there commeth some holinesse vnto vs by glorifieng of God but none to God Secondlie When we hallowe and sanctifie God Now we sanctifie God 1 When we acknowledge god to be holie or when we acknowledge God to be such as hee hath declared himselfe in his word and woorkes that is when we know and thinke the same of Gods Essence of his wil works of his omnipotency goodnesse wisedome and other his properties which God in his woorde hath commaunded and reueiled that we should know and thinke of them Secondly When we professe God to be holie and so magnifie him according to his will that is when our confession whereby we confesse god to be holy is agreeing with his diuine will And then is it agreeing with his diuine will when we professe the Holines of God both in minde and woorde and also in deede and woorkes Thirdlie When we refer the true doctrine knowledge and profession of Gods holinesse and likewise our praiers and actions and euen our whole life vnto that end whereunto wee ought and whither God hath commanded it to bee referred namely to the glorie and woorship of God himselfe And so wee are said to sanctifie God after the selfesame three waies after which a thing is saide to be holy Wherefore when we desire that the name of God may be hallowed or sanctified wee desire 1 That God would illighten vs with the knowledge of his holinesse 2 That he would giue vs a minde to professe the same in wordes deeds or that he would giue vs faith repentance whereby we may glorifie him and whereby wee may seuer him from Idols and prophane things or lastly that he would regenerate vs and this first by knowledge then by profession and lastly by conformitie according to this his commandement Be yee holie euen as I also am holie 3 That hee would giue vs a mind to professe that holinesse of his diuine Name to his own praise and glorie Hither may be referred that of Austen Giue what thou commaundest and commaund what thou wilt and then shalt thou not commaund in vaine Obiection God is holie enough there is no cause therefore why we should desire that he be hallowed or sanctified Aunswere God is holy in himselfe But wee desire that wee may acknowledge him to be holy and so magnifie him He sanctifieth vs by making vs holy wee sanctifie and hallow God himselfe when we speake that of him which he will haue vs to speake and knowe of him Obiection 2. What belongeth vnto vs to do that should we not desire another to doe But it belongeth to vs to hallow and sanctifie the name of God Answ What belongeth vnto vs to doe that wee ought not to desire another to doe if so we be able by our selues by our own strength to perfourme it But we are not able to doe this Therefore we must desire of God that he will giue vs strength wherby his diuine name may be of vs hallowed sanctified The worde hallowing is affirmed of God not that hee halloweth himself or that another halloweth him seeing he hath none aboue him but because he halloweth and sanctifieth others And others he sanctifieth inwardlie and outwardly Jnwardly by his holie spirit Outwardlie by his woorde Which he effectuateth 1 By separating them from their sinnes 2 By reuiuing quickning them by his holie spirit 3 By the continuing of both 3 The same worde is affirmed of Christ two waies Namely both passiuely and actiuelie Passiuelie 1 Because the Word was ordained and consecrated by the father to the office of the Mediatour 2 Because the humane nature of Christ was cansecrated out of that whole lump or masse that is was selected from among all creatures to the vnion with the Worde 3 Because his humane nature was preserued from sinne for the perfourmance of the Mediatourship The same is also affirmed of him passiuelie because Christ is hallowed and sanctified of vs. Now it is vsed of him actiuely because Christ sanctifieth both himselfe others He sanctifieth halloweth himself as he is the Word and Mediatour The Word did sanctify with his Father that flesh which he tooke by preseruing the same from sinne and by endowing it with al giftes and this so as the Father also himselfe preserued it from sinne and would that christ shoulde become our Ransome As he is Mediatour he sanctified himselfe by his voluntarie obedience towardes his father in offering himselfe a sacrifice for vs. He sanctifieth vs 1 By imputing his own righteousnesse 2 By a reall communicating of his holinesse which is wrought by the holy ghost Concerning all these read Zanch. de trib Eloh lib. 4. cap. 10. The same Zanchius in the same booke cap. 3. pag. 89. cap. 10. pag. 154. setteth downe three waies whereby Christ sanctifieth vs. 1 The Jmputation of his righteousnesse which is considered in his whole humiliation and obedience vnto death 2 The Jmputation of his most perfect holinesse for which he alleageth the place of Paul 1. Cor. 1.30 3 The reall communicating thereof But notwithstanding it is to bee obserued that Zanchius when he expoundeth the place of the Epistle to the Hebrues maketh that holinesse of Christ to cōsist in his voluntarie passion in which sense if we take it it seemeth not much to differ from the imputation of his iustice and righteousnesse which consisteth in obedience THE SECOND PETITION THY kingdome come Thy kingdome come that is let it by continual encreases be augmented and alwaies by a new enlargement and accession let thy kingdome bee extended and multiplied which thou O god in thy Church dost hold and possesse The special Questions concerning the kingdom of god 1 What the kingdome of god is A Kingdome in general is a certaine forme of ciuil gouernement wherein the soueraigntie of rule belongeth to some one person who is furnished with giftes and vertues aboue the rest and ruleth ouer al according to iust honest and certaine Lawes in requiring obedience making Laws defending the good punishing the bad The kingdome of God is the sending of the Son from the father euen from the beginning of the world who should ordain and maintaine a ministerie and should by the same be effectual forcible in working should gather a Church by the woorde and the holy ghost out of all mankinde rule and preserue the same raise it from death adorne it with heauenly glorie that so God may be all in all and maie be magnified by the Church of Angels and men for euer Out of this definition wee may gather
attributed vnto Christ can not bee wrested to any other meaning If therefore wee fence and gard our selues with such testimonies the aduersaries of this Doctrine cannot consist or stand but will they nill they they shall bee forced to confesse that Christ was before hee tooke fleshe And if hee were before hee tooke fleshe hee was either the Creator or a creature But he was no creature both because he created all thinges and because also hee is called creator Wherefore seeing the true GOD hath beene from euerlasting his Godhead also which is true God must needes be subsisting from euerlasting The Minor is likewise confirmed by the former Argument 1. The nature which tooke flesh is GOD and the Sonne of GOD. For neither the Father nor the Holy Ghost tooke flesh Therefore the Sonne otherwise the Sonne of God is not by nature GOD. 2. The humane nature in Christ is not the naturall sonne of GOD. Therefore the Diuine nature must bee that sonne 3. The Diuine nature in Christ is the Worde 4. Jt is Wisedome 5. According to it Christ is Mediatour 6. The Deitie of Christ is the Angel and messenger of the Lord sent of olde vnto the Church Therefore the Deitie of Christ is the sonne of God THE SECOND CONCLVSION The sonne of God Christ is a person reallie distinct from the Father and the holie Ghost THat the Worde or sonne of GOD is diuers and distinct from the Father and the Holie Ghost not in office onelie but also in subsistence and Person is prooued by foure Arguments No one person can be both Father and sonne in respect of him selfe 1 None is the same person with him whose sonne hee is or with him who proceedeth or floweth from him Otherwise the same thing in one respect shoulde bee relatiue and correlatiue But the Word is the sonne of the Father and from the Word the Holy Ghost proceedeth and is giuen therefore the Word is neither the Father nor the Holy Ghost 2 Christ himselfe expresselie calleth himselfe another from the Father and the Holie Ghost Iohn 5.32 Christ another from his Father There is another that beareth witnesse of mee namely the Father in the same Chapter vers 37. And John 7.16 My Doctrine is not mine but his that sent me Iohn 14.16 J wil pray the Father and hee shall giue you another comforter 3 The scripture dooth plainelie affirme that the Father Three persons expressed in scripture the sonne and the holie Ghost are three 1. Iohn 5.7 There are three which beare witnesse in heauen the Father the Word and the Spirite and these three are one Gen. 1.26 Let vs make man in our image Iob. 10.30 I and my father are one hee dooth not say am but are Iohn 14.26 The comforter which is the Holie Ghost whom the Father will send in my name hee shall teach you all thinges Ioh. 15.26 When the comforter shall come whom I will send vnto you from the father euen the spirite of truth which proceedeth of the Father hee shall testifie of mee Matthew 28.19 Teach all Nations baptizing them in the name of the Father the sonne and the Holie Ghost 4 The attributes or properties of the Persons namely The properties of the persons are distinct and diuers sending reueiling and their offices are diuers The Argument is this Whose properties are distinct they are in them-selues distinct But the properties of the Father the sonne and the Holie Ghost are distinct therefore the sonne is neither the father nor the Holie Ghost The Minor is prooued because the sonne onely and not the father or the Holie Ghost was begotten of the Father conceiued by the Holie Ghost made flesh sent into flesh manifested in the flesh made Mediatour baptized did suffer and died The Father of himselfe woorketh by the Sonne The Sonne not of him-selfe but of the Father by the Holy Ghost the Holy Ghost of the father and of the sonne Matthew 11.27 No man knoweth the sonne but the father neither knoweth anie man the father but the sonne These words cannot be expounded after this sort No man knoweth me but I and no man knoweth me but I. Iohn 10.15 As the father knoweth me so knowe I the Father The sense of these words cannot be this As I knowe mee so I knowe mee The sonne of GOD therefore Christ is another from the father and the holy Ghost THE THIRD CONCLVSION The Word is equall with the Father THat the Word or the sonne of God Christ is no made god or inferiour to the father but by nature true eternal God and equall vnto the father in Godhead and in all essential perfections of the Godhead is confirmed first by testimonies of scripture 1. Iohn 5.20 We are in him that is true that is in his sonne Iesus Christ This same is verie God and eternall life Iohn 16.15 All thinges that the father hath are mine Colos 2.9 In him dwelleth all the fulnes of the god-head bodilie Iohn 5.26 As the father hath life in himselfe so hath he also giuen vnto the sonne to haue life in himselfe Phil. 2.6 Who being in the forme of god thought it no robberie to be equall with god Iohn 5.19 Whatsoeuer thinges the Father doth the same thinges doth the sonne also that all men shoulde honour the sonne as they honour the father But the father is to bee honoured as God Therefore Christ is God equall in honour with the father Christ hath the whole Godhead entirely cōmunicated 2 He that hath the whole Essence of the godhead is necessarilie equall with the father But the sonne of god hath the whole Essence of the godhead communicated vnto him For this because it is infinite is indiuisible Therefore the whole must needes be communicated vnto whomsoeuer it is communicated Therefore the Word or the sonne of god is equall in all thinges with the eternall father in the god-head The minor is prooued Generation or begetting is a communicating of the Essence the Word was generated or begotten of the Essence of the eternall father because he is his sonne proper naturall and onelie begotten Therefore the whole Deitie was communicated vnto the Word 3 The Scripture giueth the same proprieties and perfections of Diuine nature vnto the Sonne which it dooth vnto the Father Hee hath the same properties of the godhead as namelie eternitie omnipotencie immensitie omniscience the searching of the hearts and reines 4 The same woorkes are attributed to the father Hee worketh the same diuine workes and to the sonne as that he is creatour preseruer gouernour of all thinges that he susteineth all thinges by his powerfull woorde Heb. 1.3 that hee is the authour and woorker of miracles Lastly that hee is the giuer of the holie ghost and that he saueth his Church that is hee ordaineth and maintaineth his ministerie and by it through the vertue of the holie ghost is effectuall and forcible in moouing the heartes of men These diuine woorkes
are not al alwaies estrâ—iâ—ged from the church but are sometimes made members of the visible Church though sometimes they depart from it 1. Ioâ— 2.19 They went our â—ro vs. Act 2â— 29 Grieuous wolues shall enter in among you Obiect These terms are mutuallie affirmed one of the other To be saued Elected To Beleeue For al beleeuers are Elected and to be saued And al who are to be sâ—uâ—d and are Elected do beleeue Aunswere These termes indeed are mutually one affirmed of another but yet with a certaine limitation All true beleeuers and al that are to be saued are Elected and that alwaies and at all times But all that are Elected are both beleeuers and to bee saued but yet not alwaies The Elect are to be saued alwaies but are not both beleeuers and to be saued alwaies For at one time they maie bee saide that they are to bee saued and at another that they are beleeuers at another that they are saued Thus faire then are these terms mutually affirmed each of other as that al the Elect doe beleeue or shal beleeue before the ende of their life For now is the time of grace then shall be the time of iudgement Obiection Christ notwithstanding calleth those which were not as yet câ—nuerted of the Gentiles his sheepe J haue saith he other sheepe which are not of this fold that is of this part of the Church which is to be gathered out of the Jewes Wherefore those other sheepe seeme to bee of the general flock Aunswere They were then sheepe according to the prouidence and counsel of God but they were not sheep as concerning the fulfilling of his decree that is they were predestinated sheep In sum The Elect are not alwaies members of the church but yet it is required of necessity that in this life they bee brought vnto the Church though it be sometimes euen at the very point of death This is it which is said That all the Elect must in this life beginne eternal life The Reprobate are indeed sometimes members of the church neither are they alwaies estranged from it but their comming is no true comming to the Church neither are they euer members of the inuisible Church that is of the Church and companie of Saintes For from this they are euer aliens 8 Whether the Elect may fall from the Church and the Reprobate abide alwaies in the Church THIS question is cleared laid open by those things which are spoken of the vnchangeablenes of election and of the perseuerance of the Saints The Elect cannot 〈◊〉 holy and 〈◊〉 â—om the Church and godly The Elect when they are once indeede come vnto the Church of the Saints they may sometime fall from it but wholy and finally forsake it they neuer can Not wholy because they neuer so defect or fall that they become enimies of God and the Church Not finally because they persist not in this Apostasie but at length returne to repentance 1. Jâ—h 2.19 They went out from vs but they were not of vs for if they had beene of vs they would haue continued with vs. Isai 42.3 A bruse breede shall hee not breake and the smoking flaxe shall he not quench Ioh. 10.28 No man shall plucke my sheepe out of mine hand The reprobate at the length fall finally from it All the reprobate hypocrites do at length finally depart from the Church and together with those giftes which they had they leese also those gifts which they seemed to haue Obiect The Godlie also oftentimes fal away as Dauid and Peter Ans They fall but neither wholy nor finally which also befel vnto Peter For he retained still in his minde the loue of Christ although for fear of danger he denied him He acknowledged also afterwards his offence and did truly repent him thereof Dauid also did not wholy fall away but beeing rebuked of the Lord by the Prophet hee truely repented and shewed that his faith was not quite dead but in a slumber rather for a season But hypocrites and the reprobate doe at length wholy and finally reuolt and fall away For they doe so at last fall away that they neuer returne to repentance And because the true loue of God was neuer in theÌ„ so neither themselues euer were of the number of gods elect Saints therfore at length they wholy and altogether depart and fall away from the Church 9 What is the vse of this doctrine THE vse of this doctrine is 1. That the glorie of our saluation be in whole ascribed and giuen to God What hast thou that thou hast not receiued 2. That we may haue sure and certain comfort This we shall haue when as wee shall not doubt of those things which are here taught and that especially if euerie of vs be certainely perswaded that the decree of God of sauing his elect is altogether vnchangeable and further that himself also is of the number of the elect euen a member of the inuisible Church and therefore shâ—ll neuer depart from the Church and communion of Saints because it is sanctified of God and therefore is holy and conformed vnto God not in perfection but is holy first by imputation by reason of the holines of Christ imputed vnto it next by inchoation because the holy Ghost dooth by little and little renew it and repuâ—ge it from the filth of sinne and lastly it is holy because it is dedicated to a holy sacred and diuine vse and seuered from the wicked which are without the church To beleeue therefore the holy Church is to beleeue that in this visible companie and society are some true repentants and truely conuerted and my selfe to be a liuely member of the inuisible and visible Church OF THE COMMVNION OF SAINTS THE Articles following are concerning the benefits of Christ bestowed on the Church by the holy ghost The Communion of Saints signifieth 1. The communion of Christes members with him and among themselues The Vnion of the Church with Christ and of his members among themselues 2. The communion or participation of all Christs benefites For all the Saints haue the same reconciliation redemption righteousnes saluation sanctification by and for Christ All the Saints haue the same benefits common which are necessarie to saluation Eph. 4.4 There is one bodie and one spirit euen as ye are called in one hope of your vocation one Lord one Faith one Baptisme 3. Jt signifieth the distribution of speciall giftes These particular giftes also are common to the whole Church as which are bestowed on some members of the Church for the saluation of the whole bodie euen For the gathering together of the Saints Eph 4.12 for the worke of the ministerie and for the edification of the bodie of Christ But they are so distributed vnto euerie member as that some excell and goe before othersome in gifts and graces in the Church For the gifts of the holy Ghost are diuers and to euerie one of vs is giuen grace
according to the measure of the gift of Christ Eph. 4.7 4. It signifieth an obliging or binding of al the members to imploy refer al their gifts to the glory of christ their head to the saluation of the whole body of euery member mutually Why the faithfull are called Saintes The faithfull are called Saints in three respects 1. Jmputatiuelie that is in respect that Christs sanctitie and nolines is imputed vnto them 2. Inchoatiuely that is in respect that conformitie and agreeablenes with the law is incliâ—ated or begun in them 3. In respect of their separation because they are selected and separated for all other men By this then which hath beene spoken it appeareth what is to beleeue the communion of Saints namely to beleeue that the Saints of which number I must needes certainly be assured my selfe to bee one are vnited by the spirite vnto Christ their head and that from the head gifts are poured downe vnto them both those which are the same in all necessarie to saluation as also those which being diuers and diuersly bestowed vpon euerie one are requisite for the edification and building of the Church Now must we a litle more at large expound the fiâ—st and chiefe part of the communion of Saintes That is the vnion or coherence of al the Saintes that is of the whole bodie of the church with Christ the heade and of his members among themselues which is wrought by the Holy Ghost euen by the same spirite who dwelleth in christ the heade and in all his members And by this vnion christ conformeth his Saints maketh them like vnto himselfe by the same spirit which is common to both worketh the like in both reseruing stil a difference in working for in the heade he worketh al gifts graces those most perfectly in the members he worketh those gifts which are conuenient for euerie one so much as is for euery one requisite and necessarie This vnion of Christ with his members and of his members mutually among themselues is confirmed and declared by these places of Scripture John 15.5 J am the vine yee are the braunches He that abideth in me and I in him the same bringeth forth much fruite 1. Cor. 12.13 By one spirite are wee all baptised into one bodie 1. Cor. 6.17 Hee that is ioined vnto the Lord is one spirit 1. Iohn 4.13 Hereby know we that we dwel in him and he in vs because he hath giuen vs of his spirite Hence it is cleare how absurde their fancy is who contend that this communion is a subsistence or personal beeing of Christes body among our bodies or of our bodies blended and mingled with his The same is refuted by that often alleadged comparison of the head and members For those are coherent and grow together but are not in a mixture nor mingled one with another Whence also wee maie easily iudge of that communion which is in the Sacramentes For the Sacramentes seale nothing else but that which the word promiseth But to let this passe the same is also hereby refuted that this communion must be continued for euer For to this ende dooth Christ communicate himselfe to vs that he may dwel in vs Wherefore such as is his abiding and dwelling such is his communion But christs abiding and dwelling is perpetual Therefore his communion also is perpetuall This argument is most strong and firme and therefore for the assoyling it they haue beene faine to deuise their Vbiquite For to obtaine that other communion which they woulde haue they must needes affirme that Christ dwelleth alwaies bodily in al his Saints OF REMISSION OF SINNES THE chiefe Questions 1 What remission of sinnes is 2 Who giueth it 3 For What. 4 Whether it agreeth with Gods iustice 5 Whether it be freely giuen 6 To whom it is giuen 7 How it is giuen 1 WHAT REMISSION OF SINNES IS REmission of sinnes is the purpose of God not to punish the sins of the faithful euen as if they had neuer sinned Remission of sinne is Gods will not imputing vnto vs our sinne and imputing Christs righteousnesse which purpose of not punishing their sinnes God dooth withall declare vnto vs. Roman 5.5 For the loue of God is shed abroad in our hearts by the holie Ghost which is giuen vnto vs. It may be also defined thus Remission of sinnes is the pardoning of deserued punishment and the giuing or imputing of anotherâ— righteousnes to wit the righâ—eousnes of Christ But more fullie it is defined on this wise Remission of sinnes is the will of God which to the faithfull and Elect imputeth not anie sinne and therefore doth in like sort loue them as if they had neuer sinned and deliuereth them from al punishment of sin and giueth them eternal life freely for the intercession and merit of Iesus Christ the sonne of God our Mediator Now albeit God â—or the merit of his son remitteth our sins to vs yet he afflicteth vs as yet in this life not therby to punish vs but fatherly to chastise vs. Neither yet because god doth not punish vs for our sins must we therfore think that he is not displeased with them For he is highly displeased offended with the sins also of his Saints chosen 2 Who giueth remission of sinnes REmission of sinnes is giuen of God onelie who as the Prophet Isaiah saith cap 43. 25. putteth away our iniquities And this is done both of the Father the Son and the Holy Ghost For we are baptized in the name of all three Now Baptisme Remission of sinnes is the worke of all three persons as also it is saide of Iohns Baptisme is wrought for remission of sinnes and of the Sonne the Scripture affirmeth plainly That the sonne of man hath power to remit sinnes Likewise it is saide of the holy Ghost that hee was tempted that he is offended and grieued Wherefore he also hath power to remit sins For none can remit sins but hee against whom sinne is committed and who is offended by sinne And Christ also in plaine woordes in the Euangelists speaketh of the sinne against the holy Ghost Now the cause that God onelie that is the father the son the holy ghost only remit sins is this because none but the partie offended can remit sins but only god the father the son the holy ghost is offended by our sins Therfore god only can remit them and consequently no creature is able to graunt ought of this right of god Whereupon also Dauid saith Psal 51.4 Against thee onelie haue I sinned and done euil in thy sight How the ministers and the Church are saide to remit sinnes Obiection But the Apostles also and the Church remit sins because it is saide Matth 18.18 Whatsoeuer yee binde on earth shall bee bound in heauen and whatsoeuer yee loose on earth shall be loosed in heauen and Ioh. 20.23 Whose soeuer sins yee remit they are remitted vnto them and whose