then and deliuerer must wee seeke for Such a one verily as is verie man perfectly iust and yet in power aboue al creatures that is who also is verie f 1. Cor. 15.21 25. Ier. 23.6 Isai 53.11 2. Cor. 5.14 Heb. 7.16 Isa 7.14 Rom. 8.3 God 16 Wherefore is it necessarie that he be verie man and that perfectly iust too Because the iustice of God requireth that the same humane nature which hath sinned doe it selfe likewise make recompence for sinne But hee g Ro. 5.12 17. that is himselfe a sinner h 1. Pet. 3.18 cannot make recompence for others 17 Why must he also be verie God That he might by the power of his Godhead i Isay 55.3 18. Acts. 2.24 1. Pet. 3.18 sustaine in his flesh the burden of Gods wrath and k 1. Iohn 1.2 49.10 Act. 20.28 Ioh. 3.16 might recouer restore vnto vs that righteousnesse and life which we lost 18 And who is that Mediatour which is together both very God and a very perfectly iust man Euen our Lord Iesus Christ l Mat. 1.23.1 Tim. 3.16 Ioh. 14.16.1 Tim. 2.5 Luk. 2.11 who is made to vs of God wisedome righteousnesse sanctification and m 1. Cor. 1.30 redemption 19 Whence knowest thou this Out of the gospell which God first made knowen in n Gen. 3.15 Paradise afterwards o Gen. 22.18 49.10.11 Rom. 1.2 Heb. 1.1 Act. 3.22 c. 10.43 did spread it abroad by the Patriarks Prophets p Ich. 5.46 Heb. 10.7 shadowed it by sacrifices other ceremonies of the law lastly q Rom. 10.4 Gal. 4.4 3.24 Heb. 13.8 accōplished it by his only begotten Son 20 Is then saluation restored by Christ to all men who perished in Adam Not to al but to those only who by a true faith are engraffed into him r Ioh. 1.12 3.36 Isa 53.11 Psal 2.12 Rom. 11.20 Heb. 4.2 10 39. receiue his benefits 21 What is faith It is not only a knowlege whereby I surely assent to al things which God hath ſ Heb. 11.13 Ia. 2.19 Gal. 2.20 reuealed vnto vs in his word but also an assured t Rom. 4.16 5.1 10.10 c. Iac. 1.8 trust kindled in my u Rom. 1.16 10.17 1 Cor. 1.21 Mar. 16.16 Act. 16.14 heart by the holy x Mat. 16.17 Ioh. 3.5 Gal. 5.22 Phil. 1.19 ghost thorough the gospel whereby I make my repose in God being assuredly resolued that remissiō of sins euerlasting righteousnes life a Hab. 2.4 Mat. 9.2 Eph. 2.7.8.9 Rom. 5.1 is giuen not to others only but to me also and that freely through the mercy of God for the b Rom. 3.24.25 Act. 10.43 merit of Christ alone 22 What are those thinges which are necessarie for a Christian man to beleeue All things which are c Ioh. 20.31 Mat. 28.10 promised vs in the gospel the sum whereof is briefely comprised in the Creed of the Apostles or in the Articles of the Catholick vndoubted faith of all Christians 23 Which is that Creede I Beleue in God the father almighty maker of heauē earth And in Iesus Christ his only Son our Lord which was cōceiued by the holy ghost born of the virgin Mary suffered vnder Pontius Pilate was crucified dead buried he descended into hell the third day he rose again frō the dead he ascended into heauen sitteth at the right hand of God the father almighty from thence shal he come to iudge the quick the dead I beleue in the holy ghost the holy catholick church the communion of saints the forgiuenes of sins the resurrection of the body and the life euerlasting AMEN 24 Into how manie parts is this Creede diuided Into three parts The first is of the eternall father our creation The second of the Sonne our redemption The third of the holie ghost our sanctification 25 Seeing there is d Deut. 6 4. Ephes 4.6 Esa 44.6 45.5 1. Cor. 8.4 but one onlie substance of God why namest thou these three The Father the Sonne and the holie Ghost Because God hath so e Esa 61.1 Luc. 4.18 Psal 110 1. Mat. 3.16.17 28.19 Io. 14.26 15.26 Tit. 3.5.6 Eph. 2.18 2. Cor. 13.13 Gal. 4.6 1. Ioa. 5.7 manifested himselfe in his woorde that these three distinct persons are that one true euerlasting God OF THE FATHER 26 What beleeuest thou when thou saiest I beleeue in God the Father almightie maker of heauen and earth I beleeue the euerlasting father of our Lord Iesus Christ who a Gen. 1. 2. Psal 33.6 Iob. 33.4 Act. 4.24 14.15 c. Isa 45.7 hath made of nothing heauen earth with all that are in them who like-wise vpholdeth and b Psa 104.3 115.3 Mat. 10.29 Heb. 1.3 Rom. 11.36 gouerneth the same by his eternal Counsel and prouidence c Ioa. 1.12 Rom. 8.15 Gal. 4.5.6.7 Eph. 1.5 to bee my God my Father for Christes sake and therefore I doe so trust in him and so relie on him that I make no doubt but he will prouide all things d Psal 55 23. Mat. 6.26 Luc. 12.22 necessarie both for my soule and bodie And further whatsoeuer euils he sendeth on mee in this troublesome life hee will e Rom 8 28. turne them to my safety seeing both he is able to doe it as beeing f Isa 46 4 Rom. 10 12. 8.38 c. God almightie and willing to doe it as beeing g Mat 6. 7.9.10.11 a bountifull father 27 What is the prouidence of God The Almighty power of God euery where present h Act. 17.25 c. Psal 94 9. c. Is 29.15 c. Ezec. 8.12 whereby hee doth as it were with his hand vphold i Heb. 1.2.3 gouerne heauen earth with all the creatures therin So that those thinges which growe in the earth as likewise raine and drouth fruitfulnes barrainnes meat k Ier. 5.24 Acts. 14.17 drink l Ioh. 9.3 health and siknesse m Prou. 22.2 riches and pouertie in a woord all things come not rashly or by chance but by his fatherly counsell and will 28 What doth this knowledge of the Creation and prouidence of God profite vs That in aduersitie n Rom. 5.3 c. Iac. 1.3 Iob. 1.21 c. wee may bee patient and o Deut. 8.10 1. Thess 5.18 thankfull in prosperitie p Rom. 5.4.5 haue hereafter our chiefest hope reposed in God our most faithfull father beeing sure that there is nothing which may q Rom. 8.38.39 withdrawe vs from his loue for as much as all creatures are so in his power that without his will they are not r Iob. 1.12 2.6 Prouer. 21.1 Acts. 17.25 c. able not only to do any thing but not so much as once to moue OF THE SONNE 29 Why is the Sonne of God called Iesus
nor spirite but that good Angels are cogitations and motions raised by GOD in men or happie euents proceeding from GOD and bad Angels euil and wandring affections or lustes or purposes and deuises which come of the corruption of nature For except they were liuing substaunces and forcible in working they woulde not assume carrie and mooue bodies and visible shapes Moreouer the Scripture attributeth manie thinges to them euery where which agree not but to natures subsisting by themselues liuing and vnderstanding For the good Angels were those ministers by whom the lawe was deliuered in mount Sina Actes 7. Galat. 3. They shall come with Christ when he shal iudge the quicke and the dead Mat 25. They knowe not the daie of iudgement Mat. 24. They alwaies beholde the face of the father which is in heauen Math. 18.10 They reioice for the saluation of men Luke 2. and 15.1 Pet. 1. The elect shall be like vnto them Math. 22. Christ is made more excellent than the Angels Hebrewes 1. They defend the elect Psalm 34. But the euil Angels did not abide in the truth Iohn 8.44 They appeare amongest the children of god Iob. 1.6 They inuade and possesse the bodies of men and beastes Math. 8. They shall be punished with euerlasting torments Math. 25. Angels are also finite that is of a limited essence or nature 2 Angels finite both in nature and in properties and endewed with a certaine measure of strength and wisedome For although spirites are not circumscribed in a certaine compasse of place as bodies yet their substaunce is neither infinitelie extended neither in more places than one at the same time neither is able in wisedome or power or other properties to match and equall the immensnes of the Creator For they are saide to goe from one place to another and to be absent from one place when they are in another as Luk. 1. Act. 10. 12. Dan. 10. They were created by god of nothing 3 They were created in the verie beginning of the world Psal 148. Praise ye him al ye his Angels praise him al his armie For hee commaunded and they were created Col. 1.16 By him were all thinges created which are in heauen and which are in earth thinges visible and inuisible whether they bee thrones or dominions or principalities or powers c. Wherefore albeit in Moses there is no mention made Moses made mention of the Angels in general though not in particular in the storie of the creation seuerallie of Angels as who applying himself to the common capacitie of men especially recounteth the visible workes of god yet whenas he saith that heauen earth and al the host of them was created he implieth also Angels which both are these verie heauenly hosts and ministers of god and are often mentioned among them by Moses himselfe And whereas they are called Iob. 1. 38. The children of god it is not to be vnderstood of any coeternity and propagation of their substance out of god but of their creation and conformitie with god and of the mutuall loue betweene god and them as in like sort also may bee saide of men They were created al good and holy that is in their creation 4 They were created in holynes they were enriched with strength wisedome libertie of wil holines and righteousnes whereby they might be conformed and like to god as it is saide He sawe all that hee had made and lo it was verie good And of the good Angels it is said Psal 103.20 Ye his Angels that excell in strength that do his commaundement in obeying the voice of his word Mat. 18.10 Their Angels alwaies beholde the face of my father which is in heauen Mat. 22. The elect shall be in the resurrection as the Angels of god in heauen Luc. 9. they are called holie Likewise Isai 9. Seraphin that is flaming or shining namely with puritie and diuine wisedome and with the loue of god But of the bad Angels it is saide Iohn 8. Hee abode not in the truth And in the epistle of Iuda The Angels which kept not their first estate but left their owne habitation 5 And confirmed therein Now as these former to bee spirites finite created by God of nothing and created good and holie are in the Scripture deliuered as common both to good and bad Angels So also the Scripture deliuereth those things whereby a huge and exceeding difference appeareth betweene them For the good Angels by the especiall grace of their Creator were so confirmed and established in that sanctitie and blessednes wherein they were created that albeit they serue their Creator with an exceeding and most free wil yet can they neuer reuolt from him or fall from that state of righteousnesse and felicitie wherein they stand Wherefore 1. Tim. 5. They are called elect Angels Mat. 18. They are saide alwaies to beholde the face of the father Of those who are elected to euerlasting life it is said Math. 22. That they shal be like the Angels And this perseueraunce in their state they haue not by the peculiar excellencie and vertue of their nature as it is saide Iob. 4.18 He found no stedfastnes in his seruaunts and laid follie vpon his Angels But of the meere and free bountifulnes of God towards them by the sonne of God keeping and guiding them that they may be ioined to him as to their head and remaine together with elect men the euerlasting Church and Temple of God magnifiyng and praising God for euer Colos 1. All thinges consist in him Likewise Ephes 1. It hath pleased the father to gather together in one all thinges both which are in heauen and which are in earth in Christ 6 To worship and magnifie God The good Angels were both created and confirmed 1 Euerlastingly to knowe and magnifie God for his goodnesse and bountie towards them and mankind Psal 103. Praise the Lord al ye his hosts Isa 6.5 They crie Holie holie holie the Lord of hosts the whole earth is ful of his glory And Luc. 2. They laud praise God for the manifestation of the Messias 7 To be the ministers of God for the sauing of his chosen 2 To be the ministers of god for the accomplishing and maintaining of the safetie and saluation of the chosen when as God by them declareth his wil deliuereth the godly out of daungers defendeth them against the Diuels and wicked men Or also to punish the wicked who oppugne the Church Psalme 34.7 The Angel of the Lord pitcheth rounde about them that feare him and deliuereth them Psalm 91.11 He shall giue his Angels charge ouer thee to keepe thee in all thy waies They serue also for the wicked Nowe although the wicked also and reprobate are defended by the Angels and receiue other benefites not seldome at the handes of God as Iohn 5. When after the waters of Bethesda had been troubled by an Angel whosoeuer then first stepped in was made whole
There failed nothing of all the good thinges which the LORD saide vnto the house of Israell but all came to passe 2. Samuel 16.10 The LORD hath bidden him curse Dauid 1. Kinges 22.20 Who shall intise Ahab that hee may goe and fall at Ramoth Gilead and so foorth Thou shalt entise and shalt also preuaile Prouerbes 21.1 The Kinges heart is in the hand of the LORD hee turneth it whither soeuer it pleaseth him Prou. 19.14 A prudent wife commeth of the LORD Prou. 22.14 The mouth of straunge women is as a deepe pit Hee with whom the LORD is angrie shall fall therein Esd 10.5 The LORD calleth the king of Assyrians the rodde of his fury Lament 3.37 Who is hee then that saith and it commeth to passe and the LORD commaundeth it not Daniel 4.32 According to his will hee woorketh in the armie of heauen and in the inhabitauntes of the earth and none can staie his hand nor saie vnto him what doest thou Actes 4.27 Herode and Pontius Pilate with the gentiles and the people of Israell gathered themselues together to do whatsoeuer thine hand and thy counsel had determined before to be done Of his prouidence in creatures which are without reason whether they bee liuing or not liuing His prouidence ouer creatures voide of reason testimonies are extaunt euerie where in the sacred Scriptures Iob. 37. Psalme 34.20 The Lord keepeth all the iust mans bones Psalm 104. throughout the whole Psalme Likewise Psalme 134.7 Hee bringeth vp the clouds from the ends of the earth and makeeth the lightnings with the rain he draweth forth the wind out of his treasures Gen. 8.1 God remembred Noah and made a wind to passe vpon the earth Psal 147.8.9 Which giueth to beasts their food and to the young Rauens that crie Mat. 6 26.30 Your heauenlie father feedeth the foules of the Aire And a little after If god so clothe the grasse of the field shall he not doe much more vnto you His prouidence ouer thinges casual and fortuning Of the prouidence of god gouerning things contingent fortuning and casual these places of scriptures speak Exod. 21.13 Jf a man hath not laide wait but God hath offered him into his hand then I will appoint thee a place whither he shall flee Math. 10.29.30 Are not two sparrowes solde for a farthing and one of them shall not fall on the grounde without your father Yea and all the haires of your head are numbered Iob. 1.21 The Lord hath giuen and the Lord hath taken it blessed bee the name of the Lord. Prou. 16.33 The lot is cast into the lap but the whole disposition thereof is of the Lord. Ios 7. God openeth the theft of Achan by lot His prouidence in necessarie euentes Lastly that necessarie euents whether such come by a naturall necessitie or by the order so setled of God in nature or whether they be by a conditional necessitie as in respect of Gods decree or other causes comming betweene are wrought and ruled by the prouidence of God these sayinges doe prooue Iob. 37.5 God thundereth maruelouslie with his voice he saith to the snow bee thou vpon the earth likewise the small raine and to the great rain of his power The whirle wind commeth out of the south and the cold from the Northwind At the breath of God the frost is giuen Iob. 38.27 He causeth the bud of the hearb to spring forth by raine he begetteth the dewe the frost the ice he bringeth forth mazzareth in their time hee guideth Arcturus hee guideth the motions of heauen effectuallie woorketh by them in these lower regions Psal 104.14 He causeth the grasse to growe for the cattell and hearbe for the vse of man that he may bring forth breade out of the earth c. Prou. 20.12 The Lord hath made both these euen the eare to heare and the eie to see that is God made not onely the power but the very act also of hearing and seeing So not one bone of Christ was broken Iohn 19.36 Because that was decreed and foretolde by God Exod. 12.46 So Christ according to the determinate counsell of God was deliuered vp to be slaine of the Iewes Act. 3.23 Isai 46.10 My counsaile shall stand and I will doe whatsoeuer I will I call a byrd from the East and the man of my counsel from far As I haue spoken it so will I bring it to passe J haue purposed it and I will doe it To these and the like testimonies of scriptures those places also may be added which confirme the resurrection raising again frō the dead of those bodies which we carry about with vs in this life as Philip. 3.21 Who shall change our vile bodie that it may be fashioned like vnto his glorious bodie according to the woorking whereby he is able euen to subdue all things vnto himselfe 1. Cor. 15.53 This corruptible must put on incorruption this mortal must put on immortalitie For seeing we see the substāce of our bodies to be so many waies chāged scattered after death when as they ar mouldred into dust Gen. 3. Iob. 10. it foloweth thereof necessarily that there is a prouidence of god which taketh a most strait and exact care euen of the smallest dust whereby the substance of our bodies so often altered dissipated into infinite forms parts is again in such wise to be recollected gathered together reduced to their first masse forme as that not other but the selfe same bodies which wee haue in this life shall rise again Against these places of scripture alleadged some make exception that the examples whereof these places speake are particular prophetical euents administred by the speciall counsell of god and that therefore there may not bee framed a general rule vniuersallie extēding to al euents But against these we returne a threefold answere For first The like causes are found in al euents for which the scripture affirmeth those euents afore recited to haue beene done or to be done by the counsel decree of god namely the glorie of god and the safetie of his chosen The causes therfore of al euents being like we are to iudge alike of all For all wise men confesse that a generall is well gathered out of the enumeration or numbering of many singulars or particulars then when as there cannot be alleaged any different or vnlike example Neither doth any of the godly such as conceiue aright of the immeasurable wisdome of god deny that god hath most good reasons for al things which are done albeit they are not known to vs whereby al thinges are referred to those two last endes Wherefore those things which god hath not foretolde or hath not by the speciall testimonie of his word shewed to be done by his wil are no lesse to be thought to depende of his secrete gouernement than those things which he hath by plaine wordes expressed that himselfe either would doe hereafter or before had done Secondly we
vs from aboue 3 Wee shall neuer haue certaine hope of our future deliuerie from all euill both of crime and paine to be perfected and accomplished except we resolue that the will of God of certainelie sauing all the elect is vnchangeable 4 Wee shall neuer with assured confidence craue of God his blessings promised vs especiallie those which are necessarie to saluation neither shall wee striue thereto with right indeuours and agreeable to Gods word except we be assured that God both hath from euerlasting decreed for vs those blessinges themselues and hath destined and appointed the meanes whereby they are receiued and doth also most certainely bestow those decreed and promised blessinges vpon all to whom hee giueth those meanes and the lawfull vse of them THE SECOND PART OF THE CREED OF THE SONNE THE REDEEMER IN the Second part of the Apostolique Creed is intreated of the Mediatour The doctrine concerning the Mediatour consisteth of two partes The first is The person of the Mediatour The second Of his office Of his person the two former Articles speake And in Iesus CHRIST his onelie sonne our Lord which was conceiued by the holie Ghost borne of the Virgine Marie His office is summarily expounded in the same two articles but particularly in those which folow euen vnto the third part of the Creed wherein is entreated concerning the holy Ghost There are two parts of his office humiliation or merite and glorification or efficacie Of his humiliation whereby Christ hath promerited and deserued for vs his benefices namely remission of sinnes and reconciliation and attonement with God the holy Ghost and life euerlasting these articles speake Hee suffered vnder Pontius Pilate was crucified dead buried descended into hell Of his glorification in respect whereof Christ is effectuall and worketh forcibly in vs The great wisedome and order in disposing the articles of our Creed in applying his merited blessinges and benefites vnto vs by his spirite these articles speake The third daie he rose againe from the dead he ascended into heauen Sitteth on the right hand of God the father almightie From thence shall hee come to iudge the quicke and the dead Hence it appeareth with how great wisedome the articles were written and applied to the question of the Mediatour For as it descendeth in order from the first to the last step and degree of Christs humiliation which is signified by his descention into hell and is the feeling of the horrible iudgement and wrath of God against the sinnes of mankinde so it ascendeth from the lesser glorie which beganne from his resurrection to the highest and greatest which is betokened by his sitting at the right hand of GOD the Father The same order and the same wisedome is seene in the first part of the Creede It is also apparent in the third part which is as it were the fruit of the articles going before wherein are recited in most notable order the benefites which Christ promeriting by his passion applieth to vs by his spirite For the benefites of Christ are different from his office His benefites are the thinges themselues which Christ hath purchased for vs and bestoweth on vs to wit remission of sinnes or our reconciliation with God the giuing of his holy spirit and life euerlasting His office is to promerit in those things for vs by his obedience and to bestowe them on vs by his owne power and efficacie Moreouer the 29. 30. 31. Questions of the Catechisme which are concerning the sonne belong vnto the common place of the office of the Mediatour in respect of which office the sonne of God our Mediator beareth the name both of Iesus and of Christ And he is called Iesus that is Our Sauiour 1. Why Christ iâ— called Iesus Because he deliuereth and saueth vs from both euils both of crime and paine 2. He doth it alone 3. He doth it fullie and perfectlie 4. He doth it by his merite and efficacie What is to beleeue in Iesus Where fore to beleeue in Iesus is certainly to thinke and be perswaded 1. That there is a Sauiour of mankinde 2 That the sonne of God borne of the Virgine Marie is this Iesus the Sauiour whom God will haue vs acknowledge hearken vnto and worship Mat. 1.22 17.5 Iohn 5.23 37.3 3. That he alone doth fullie and perfectlie deliuer vs from the euils of pain and crime 4. That he is not onelie the Sauiour of other the chosen of God but mine also 5. And that he is not our Sauiour by his merite onelie but by his efficacie also and effectuall working while by the imputation of his satisfaction hee iustifieth vs and regenerateth vs by his holy spirite and restoreth the righteousnes or image of God in vs which restoring being here begun he finisheth and accomplisheth in the life to come OF THE NAME IESVS BVT that it may the better bee vnderstoode that by the name Iesus the office of the Sonne of GOD the Mediatour is designed these foure questions are to be considered 1 What is signified by the word Iesus 2 From what euils he saieth or deliuereth 3 How he saueth 4 Whom he saueth 1 WHAT THE NAME IESVS SIGNIFIETH IESVS is an Hebrewe worde which signifieth a Sauiour and authour of safetie This etymon or originall signication of this woorde is assigned by the Angel Mat. 1.21 Luc. 1.31 The Sonne of God therefore is called IESVS in respect of his office by an excellencie For hee alone saueth from euils most perfectly whether wee respect the number or the degree For hee performeth our deliuerie from all euils and that such as is not onelie begunne but also consummated 1 The Sonne onely is our â—â—uiour 1 Now that the Soone of GOD onelie is that Sauiour is shewed by the places of Scripture following Iohn 3.18 He that beleeueth not in the Sonne is alreadie condemned Acts 4.12 There is not saluation in anie other for among men there is giuen no other name vnder heauen whereby wee must bee saued Romans 5.19 By the obedience of one shall manie bee made righteous 1. Tim. 2.5 There is one God and one Mediatour betweene God and man which is the man Christ Iesus 1. Iohn 5.11 God hath giuen vnto vs eternal life and this life is in his Sonne Obiection The Father and the holie GHOST also are Sauiours Therefore not the Sonne alone And so contrarie The Sonne alone is Sauiour Therefore not the Father nor the holie GHOST Aunswere It is a fallacie affirming that to bee simplie so which is in some respect so For first The Sonne alone saueth namely as Mediatour by his merite and efficacie The Father saueth as the fountaine of our deliuerie Because hee sendeth the Sonne into fleshe by him to deliuer vs but the Father himselfe is not sent The holie Ghost saueth as an immediate effectour or worker of regeneration sent from the Father by the Sonne into the heartes of the chosen Wherefore this eâ—â—icacie or effectuall woorking it selfe is
For the natures doe not communicate each to other their essentiall properties as neither doe these impart their essence that is one nature doth not receiue the properties of both natures Wherefore these kindes of speaches are false The Godhead is the manhoode or man was conceiued borne did suffer was dead and againe these The Man-hoode is the God-head or God is eternal immense vncircumscribed in place omnipotent giueth the holie Ghost dooth regenerate For al these are no more true and to be admitted than those A soule is a bodie or corporeal mortal visible and a body is a soul or a spirit inuisible immortal 1 Obiection The whole person of Christ is really omnipotent euerie where eternal c. The humanitie and the God-head are the whole person of Christ. Therefore both are reallie omnipotent euerie where eternal c. Aunswere This argument the Vbiquetaries who most of all ground vpon it and often vse it haue borowed from Schwenkefieldeans who commonly in their bookes reason thus Whole Christ is the natural onelie begotten Sonne of God is the true and the same GOD of the same infinite power and maiestie with the eternall Father conceiued borne of the Virgine suffered was dead rose againe ascended into heauen sendeth the Holie Ghost But both natures belong to the whole person of Christ Therefore Christ according to his humanitie also is the natural Sonne of god begotten of the substance of the Father from euerlasting and con-substantiall with the Father and the same GOD with the Father who is Creatour of all If then the Vbiquetaries collection bee lawfull and sound this doubtlesse of the Swenkefieldeans is lawfull also and sound but if the Swenkefieldeans collection bee corrupt and smelling of Eutyches heresie then that of the Vbiquetaries cannot bee at all good and sound But indeede both collections are Eutychian and Sophisticall they are Eutychian because two natures which are made equall in properties essentiall or which get and haue the same or equall essential properties are indeede made one nature and substance or are two substaunces of one nature Both opinions take cleane away the nature of the humanitie transform it into the God-head but the latter dooth further make two persons in Christ of the same nature It is also Sophisticall because whether the person of Christ be considered in it selfe as it was a person being but one and perfect that before the incarnation subsisting in one nature onely or whether it bee considered as it is incarnate and now subsisting in two natures yet stil the transition and passing from the person to the natures is faultie and Sophistical For neither is it necessary that what is truly in and attributed vnto a person the same also should bee reallie in al things concurring in that person and bee affirmed of all The reason is because the parts or natures though vnited in the same person yet retain their properties operations vnconfounded Wherefore that which is proper vnto the godhead cannot agree vnto the person in respect of the flesh also but only in respect of the godhead Whole man vnderstandeth discourseth and hath motion of wil ye◠he doth not this by his finger or body but by his mind only whole man is mortal and doth go eat and drink yet none but a mad man or an epicure will therefore say that the soule also is mortal or doth goe eat and drink So not halfe but the whole person of Christ was before Abraham and from euerlasting did create and dooth preserue all thinges and tooke flesh But the fleshe neither was from euerlasting neither did create nor dooth preserue all thinges nor tooke flesh but was created and being assumpted and taken is susteined of the Word and in it So whole christ was wounded dead yet not his Godhead nor his soul This is wel learnedly declared explicated by Damascene lib. 3. ca. 7. in these words Whole christ is perfect GOD but not THE WHOLE of Christ that is not both natures are God For he is not god only but also man And WHOLE christ is perfect mā but not THE WHOLE of christ is man For he is not man only but god too For THE WHOLE signifieth the nature WHOLE the person Wherefore if the Vbiquetaries wil at al haue the illation enforcing of their conclusiō on these premisses to be necessary The Maior propositiō must be expoūded after this sort The person is god creator omnipotent eueriwhere whole that is as concerning all that which it is or in which it dooth subsist or which doth belong vnto it But the Maior taken in this sense is false most absurd as was shewed a litle before For the true sense thereof is this The person is euery where whole that is without diuision or sundering of natures or subsisting vndiuidably in two natures But the humanity is not that whole subsisting in two natures Not euery thing then that agreeth really to the person agreeth also really to the flesh And albeit the person doth subsist in the humanitie the God-head mutually vnited one to the other yet as it hath beene said it is not hereof enforced that because the person is euery where therefore the humanity should be in proper substance present euery where For this is proper to the godhead neither is it really communicated to any creature or is in any Reply The diuinity is one present in al pleces but especially with the church The diuinity is but halfe christ Therefore only halfe christ is present with the church Answere 1. ther is an ambiguity doubtfulnes in the words halfe christ For if by halfe christ they vnderstād one nature which is vnited to the other in the same person the whole reasō may be granted namely that not both but one nature onely of christ though vnited to th' other that is his godhead is present with vs al things in his proper substance in al places at al times But they by halfe christ vnderstand craftily sophistically the one nature separated from the other as if the godhead were made to be with vs bare naked not incarnat But in this sense the Minor is false the Vbiquetaries own inuētiō For the same Word by reasō of the immēsnes infinitie of his essēce is whole euerywhere without his manhood yet so that he withall is abideth whole in his manhood personally vnited thereūto Wherefore the Word nether is nor worketh any where not vnited to the flesh albeit the flesh because it hath not an infinit essence but reteineth it circūscribed in place is not made to be present substātially in al those places in which the word incarnat or the word mā is 2. There is an ambiguity also double significatiō in the word present For the presēce wherby christ is presēt with his church is not of one kind Wherefore if the Maior be vnderstood of the presence of his substance in al places of his being amongest
where Christ sitteth at the right hand of God Nowe that Heauen is so to be taken in this place is prooued both by the former testimonies and also by that saying of christ Ioh. 14.2 In my fathers house are many dwelling places that is many mansions in which we may dwell and remaine Likewise this of the Apostle Phil. 3.20 Our conuersation is in Heauen Obiect But we conuerse on earth Therefore Heauen is in the earth Auns Our conuersation is in Heauen first in respect of the hope certaintie we haue thereof Secondly in respect of the inchoation or beginning which we haue here of that heauenlie life which is to be consummated in the world to come Into this heaueÌ„ that is into the house of God al the Blessed christ ascended because he ascended far aboue all Heauens Eph. 4.10 He was made higher than the heauens And Steephen witnesseth Act. 7.56 Behold I see the heauens open the son of man standing at the right hand of God Hee saw with his bodily eies endewed from aboue with a new seeing force sharpnesse beyond and through all the visible Heauens Christ in the same humane nature in which he had bin annihilated and humbled Act. 1.11 He was taken vp into Heauen God would therefore haue vs knowe the place whereinto Christ ascended 1 That it might be apparant that Christ is true man and that hee vanished not away but did continue and shall continue for euer true man 2 That we might know whither our cogitations were to be conuerted and where we ought to inuocate and call vpon him and that so Idolatrie might be auoided That we might know our dwelling place into which christ wil bring vs and in which we shal conuerse and dwell with Christ Wherefore Christs ascension is a local true and visible translation or remoouing of Christs bodie from earth into heauen which is aboue all visible heauens to the light that none can attaine vnto to Gods right hande where hee now is and whence hee shall come to iudgement Act. 1.11 Hee shal so come as yee haue seene him goe into heauen 2 Howe Christ ascended into Heauen CHrist ascended into Heauen first not simplie but in respect of his humane nature onely that the very same which was borne of the virgin dead buried and which rose againe Obiect 1 He that euer is in heauen did not ascend into heauen for then he should haue beene some time out of heauen But the Sonne of man euer was in heauen Therefore he did not ascend Auns Hee that euer was in heauen as touching that whereby he was euer there that is his Diuinity did not ascend and so we grant Christ according to his Diuinity not to haue ascended for that was before in Heauen as when Christ was on earth the same did not therefore leaue heauen So when hee is now in Heauen his Diuinitie doth not therefore depart from vs. Obiection 2 That which descended did also ascend His Diuinity did descend Therefore it did also ascend Aunswere The signification of descending is not here proper His diuinitie is said to haue descended that is to haue opened manifested it selfe in a place where before it had not 2 He ascended locally or bodily that is truly going from one place to another He translated his human nature froÌ„ a lower place by a reall most proper translation or remoouing which could not haue bin don if he had bin in body euery where 3 He tooke or lifted vp his humane nature into heauen and by his proper power and vertue entered into the possession of heauenly glory Obiect 3. That which is not in any place is euerie-where Christ is not in any place because he is ascended aboue and beyond the visible heauen beyond which there is not any place Therefore Christ is euerie where Ans First we deny the same to bee euerywhere which is not in any pâ—ace For the highest or fardest heauen iâ— not in any place neither yet is it euery-where But this is spoken of a natural place which is defined to be the superficiall extremitie of a bodie compassing and conteining so any thing within it as it selfe also is compassed conteined within another Secondly then we say that Christ is not in any naturall place but in a place supernaturall which doth contein but is not it selfe conteined and such a supernaturall place is beyond the visible heauen but what manner a thing that supernaturall place is is not learned by the discourse of mans wit and reason but only by a celestiall viewe and beholding which the Angels enioy in heauen But that Christ did ascend locally these places of the Scripture conuince Matth. 16.11 Ye shal not haue me alwaies Ioh. 16.7 If J go not away the comforter will not come vnto you Ioh. 6.62 What then if ye should see the Sonne of man ascend vp where he was before Act. 1.9 While they beheld he was taken vp Likewise He was taken vp into heauen Coloss 3.1 Seeke those thinges which are aboue where Christ sitteth at the right hand of God Of these it followeth that Christs humane nature is finite and doth change place and therefore is not euerie-where For to be euery where and to change place are contradictorie And therefore also his God-head which alone is infinite eternall and euerie-where is not said to chaunge place But here the Vbiquetaries seeke a shift that they may not be hurt by this weapon That which changeth place is not euerie-where Christs body changeth place Therefore that is not euery-where They grant the Maior of this Syllogisme to be true taking the wordes after one manner but here they contend that the words are taken after a diuerse manner As that Christs bodie is euery-where that is after the manner of maiestie or in manner as it is a maiesticall bodie it changeth place in manner of a naturall bodie or as it is a naturall bodie But they escape not a contradiction by this cauil For the diuerse maner which taketh away a contradiction must not fall into the same and be all one with the words themselues for the clearing of which they are brought For so iâ— it made a meere tautologie or speaking of the same thing a begging of that which is in questioÌ„ as if I imitating them should say This aire is light according to the manner of light and it is darcke as touching the manner of darcknesse Againe This man is poore as touching the manner of pouertie and is rich as touching the manner of riches Thus is the same affirmed of the same For the manner of pouerty is nothing else but pouertie and the manner of riches nothing but riches So likewise these manners which they faign and imagin in the Maior proposition are altogether the same with the things which are affirmed That is the same in them is affirmed of the same so these maners are that in which lyeth the coÌ„tradiction For they say Christs bodie is
is set downe at the right hande of the father there is no cause why wee should doubt at all of our saluation he shall keepe it safe for vs and at length most assuredly and certainly bestow it vpon vs. Ioh 10.28 No man shal pluck my sheep out of my hand And cap. 17.24 I will that they which thou hast giuen me be with me euen where I am FROM THENCE SHAL HE COME TO IVDGE THE QVICKE AND THE DEAD IN this Article three common places fal in one and meet together which are diuerse in themselues namely of Christes second comming of the ende of the woorlde and of the last iudgement Of these places we wil speake iointly as which are linked betweene themselues yet so that the chiefe of them is that of the lâ—st iudgement For to little purpose were it for vs to think of christs second comming except we did furder coÌ„sider to what end he should come I beleue in christ who shall come to iudge the quick and the dead that is I beleeue 1. That at the second comming of Christ shall follow the renuing of heauen and earth 2. That the selfesame Christ shall come who for vs was borne suffered and rose againe 3. That he shall come gloriouslie to deliuer his church whereof J am a member 4. That hee shal come to abiect and cast awaie the wicked By these wee receiue great and sound comfort also and consolation For seeing there shal be a renouation or renuing of heauen and earth we haue a confidence and trust that our state also shal be at length other and better than it now is seeing christ shall come wee shall haue a fauourable iudge for he shal come to iudge who hath merited righteousnesse for vs who is our Brother Redeemer Patron and Defender seeing hee shal come gloriousâ—â—e he shal also giue a iust sentence and iudgement and shal bee mighty enough to deliuer vs seeing hee shall come to deliuer his church great cause why we should cheerefully expect him seeing he shall abiect and cast awaie the wicked into euerlasting tormentes let vs suffer patientlie their tyrannie To conclude seeing he shall deliuer the godlie and cast awaie the wicked hee wil also either deliuer or cast away vs and therefore it is necessarie that wee repent and bee thankefull in this life and flie fleshely securitie that we maie bee in the number of them whome hee shall deliuer The chiefe Questions of the last iudgement 1 Whether there shall be any iudgement 2 What that iudgement is 3 Who shal be iudge 4 Whence and whither he shal come to iudge 5 How he shal come 6 Whom he shal iudge 7 What shal be the sentence and execution of this iudgement 8 For what causes this iudgement shal bee 9 When it shal be 10 Why god wil haue vs certaine of the last iudgement 11 Why he would not haue vs certaine of the time 12 Wherefore God differreth that iudgement 13 Whether it is to be wished for 1 WHETHER THERE SHALL BEE ANIE IVDGEMENT THIS Question is necessarie For the Scripture also hath foretold that there shal come in the later times â—ockers who shal account this Article for a fable The last iudgement cannot indeede be demonstrated out of Philosophy but neither is there any thing in Philosophie against it But the whole certainty thereof is grounded on diuine Prophecies or of the doctrine of the church For although the Philosopher perhaps woulde say somewhat as seeing a litle through a mist as That it is not likely that man was born to this miserie yet by reason that man hath lost the knoweledge of the righteousnesse goodnesse truth of God we caÌ„not know out of philosophy that any iudgement shal be muchlesse with what circumstances it shall be The arguments which Philosophy yeeldeth are forcible indeed in themselues but are not made knowen but in diuinity and therefore the argumentes themselues are onely made forcible of strength in diuinity Wherefore we wil draw reasons proofs out of diuinity or the doctrine of the gospel by which it may appear that there is a last iudgement The first proof is drawn from expresse plaine testimonies of sacred Scripture As out of the prophecy of Dan. Likewise out of the prophecy of Enoch alleadged by the Apostle Iude vers 14. 15. Behold the Lord coÌ„meth with thousands of his saints To giue iudgement against all men Moreouer out of the sermons of Christ especiallie in Mat. 24. vers 25. Likewise out of the sermons of the Apostles Acts. 17.31 He hath appointed a daie in the which he wil iudge the world in righteousnes by that man whom he hath appointed 1. Thes 4.16 The lord himselfe shal descend froÌ„ heauen with a shout with the voice of the Archangel with the trumpet of god Neither is the certainty of the last iudgemeÌ„t apparaÌ„t only by these the like plain testimonies of Scripture but is deduced also out of other places by good consequence hence are made those forcible argumeÌ„ts which the Philosophers saw but by a glims The second proofe is drawen from the ende whereunto mankind was created God necessarily obtaineth his end but to this end did he create mankind that man shoulde bee the image of God and the euerlasting temple of God wherein he should be worshipped to whom he would communicate himselfe perfect wisedome righteousnesse and goodnesse and would impart his blessednesse This blessednesse is a part of Gods Image but this the Diuell hath destroied Therefore God shall restore it who is mightier than the Diuell And although the end for which man was created is hindered diuerse waies in this life yet god will at some time obtaine it Wherefore it is not onlie as the Philosophers reason likelie and probable that man was not made for thâ—se miseries but it is also most certaine that the most excellent of all creatures was made to a better ende Wherefore there must needs be at length a change By this argument is confirmed also the happinesse of our bodies According to that of Saint Paul 1. Cor. 6.19 Know you not that your bodie is the temple of the holy ghost which is in you The third proofe is taken from the iustice goodnesse and trueth of God which requireth that it maie go ful well with the good with the euil ful il Philosophy knoweth not that god is so iust good and true that he will haue the righteous to enioy full and perfect blessednesse But this commeth not to passe in this life nay rather it goeth well with the euill and wicked in this life Therefore there must remaine an other life wherein this shall bee The holie Scripture vseth this argument as in Saint Paul 2. Thess 1.6 Jt is a righteous thing with God to recompence tribulation to them that trouble you And Luk. 16.25 Remember that thou in thy life-time receiuedst thy pleasures and likewise Lazarus pains nowe therefore is he comforted and thou art tormented
one sacrifice for sinnes sitteth for euer at the right hand of God Now the Papists contrarie to these manifest places of scripture will haue Christ to be often offered in the Masse 6 The Masse is repugnant to the doctrine of grace and iustification which teacheth that in this life onelie is the time of obteining fauour by faith alone for the onelie merite of christ The papists neglecting faith which they haue no knowledge of reiecting Christs merit substitute in place thereof this idolatrous inuention For through and for this sacrifice of the Masse and so for this worke as they speake wrought they maintaine that the dead also obtaine remission of sinnes 7 The Masse is repugnant vnto the articles of our faith concerning the true humanitie of christ concerning his true ascension into heauen and his returning from thence at the day of iudgement For they make a corporal presence of christ in the Masse saying that christ is inuisible present vnder the forme of breade and wine the substance of the bread and wine beeing abolished as often as the Masse is celebrated and this presence of Christ is corporal when the accidents onely of the signe remaine Jt is contrarie also to the nature of sacraments which permitteth not the substance of the signs to be abolished neither requireth any naturall connexion of the signes and things and therefore neither is it required in the Supper which leadeth vs to christ crucified and raigning in heauen and from thence communicating himselfe vnto vs. 8 The Masse is contrarie to the communion of Saintes with Christ. For it imagineth an execrable inuention which is that Christes bodie doth descend into our bodies and remaineth as long within our bodies as the formes remaine of bread and wine But the supper reacheth that wee are made members of Christ by the holy gh st and ingraffed into him 9 The Masse is repugnaunt to the true worship of God because it maketh Christ to be there corporally present so by consequent there to bee worshipped Euen as of ould before his ascension it was not onely lawful but in duty required that Christ should be worshipped in whatsoeuer place hee was and so also did his Disciples alwaies worship him when he was present as also when he ascended from them but after his ascension they did not from that time adore worship him turning vnto any one particular place more than other Wherfore seing the Papists in their Masse tie the worship and adoration of christ vnto a thing whereunto christ himselfe by expresse word hath not tied it they professe them selues to be idolaters and doe no lesse absurdly and impiously in this than if they should worship Christ at a wal or if they should worship a piller falling downe before it Which we prooue 1. Because no creature hath power to ty the woorshippe of God to anie thing or place wherein God hath not commaunded by expresse word himselfe to be worshipped and wherein God hath not promised to hear vs. And hereby is the cause of that difference plainly scene why the Iewes directing their praier to the propitiatorie or mercy seat did notwithstanding withall in spirite worship the true God and were by promise from him assured to bee head but worshipping in Dan and in Bethel and in the high places and in the temple of Samaria were idolaters not knowing what they worshipped Ioh. 4 22. Yee worship that which yee knowe not we worship that which we know for saluation is of the Iewes and the cause of this thing is more at large declared in the second of Kinges cap. 17. 2. Because in the newe testament all worshippe which is tied to anie certaine place on earth is vtterlie taken awaie and spiritual worship onlie required stirred and kindled by the holy ghost and doone with a true faith and knowledge of God Ioh. 4.21 The houre commeth when ye shal neither in this mountaine nor at Jerusalem worship the Father In these words Christ doth plainely take away worship tied and restrained to any certaine place on earth Wherefore wee must also take away and haue in detestation this impious inuention of christs corporal presence in the Masse or in the breade and wine For this being but that christ is in bodie present in the bread whether it be said to be done by transubstantiation or by consubstantiation the popish adoration standeth fast and of the contrarie side the presence of Christs body in the breade is taken away if wee take away this foule and shamefull Popish adoration of Christs bodie lying couertly by their iudgement vnder the formes of bread and wine Now withall wee are here to obserue What it is to worship christ in the bread namelie to direct our worshippe in soule minde cogitation and as much as may be in the motion of our bodies to the place in which the bread is and turning thereto to yeelde reuerence vnto christ as if hee were present there m re than else-where So of olde they worshipped God at the Arke turning thereto with their mindes and as much as might be with their external grace and inclination of bodie 1 OBiection The Masse is an application of Christes sacrifice Therefore it is not to be taken away Aunsw I denie the Antecedent because wee applie Christs merit by faith onely Obiect 2. There must bee a perpetuall sacrifice in the Church because Jsai foretoldâ— that it should bee from sabbath to sabbath Aunswere There must indeed be a perpetuall sacrifice in the church which is the sacrifice of thankes-giuing 1. Because it is a remembraunce of Christes sacrifice 2. Because almes were giuen in the primitiue church after the supper was ended which were a sacrifice 3. The supper also is an Eucharistical or thankesgiuing sacrifice For a propitiatory sacrifice the Fathers neuer dreamt of 6 What is the right and lawful vse of the supper THE right and lawfull vse of the supper consisteth in three thinges 1. When the rites and ceremonies instituted of CHRIST are reteined and obserued yet so that they bee not obserued of one or two priuatelie but that in a conuenient and lawfull assemblie of the church the breade be broken distributed and receiued and the wine giuen to all that communicate in remembrance of Christes death that is for confirmation of their faith and to shew their thankefulnesse 2. When the rites are obserued of those persons for whome Christ did institute them that is when the bread and wine is distributed and receiued of others of whom the Lorde woulde haue it receiued namely not of his enemies but of his Disciples which are the faithful For the obseruing of the rite without faith and repentance is not the vse but the abuse of it 3. When the supper is receiued for the right end which is in commemoration and remembraunce of the Lordes death 7 What the wicked receiue in the Lords supper THE wicked receiue 1. The bare signes onely namely bread and wine 2. They receiue those signes