hee be worthy of love or hatred Therefore wee cannot be assured of the election of God neither resolve any thing of Gods present favour and so by consequent neither of that which is to come Answer to the Antecedent 1. Man knoweth not true as concerning second causes or by events of things be they good or evill for externall and outward fortune is no certain token whereby to judge of Gods favour 2. Again man knoweth not of himselfe but hee knoweth it God revealing it and certifying us abundantly of his love towards us by his word and Spirit Repl. 5. Who hath known the minde of the Lord Answ Rom. 11.34 No man hath known it before God hath revealed it neither after hee hath revealed it doth any man perfectly know it but so much we know as may suffice to our salvation We all behold as in a mirrour the glory of the Lord with open face 2 Cor. 3.18 Rom. 8.16 and are changed into the same image from glory to glory It is the Spirit which revealeth and witnesseth unto us 1 Cor. 1.22 that wee are the sons of God Object 2. But if the righteous turn away from his righteousnesse and commit iniquity Ezek. 18.24 he shall die in his sins Therefore beleevers also may defect from godlinesse and fall from everlasting salvation Ans 1. That which is spoken but conditionally is no positive assertion Ans 2. He in that place is called just not only who is truly just but also who seemeth just in the eyes of men of which kind oftentimes time-serving hypocrites are which beleeve for a while and afterwards fall away for a true just man is like a tree planted by the waters side whose leafe shall not wither Psal 1.3 4. And the sons and heires only are endued with true conversion and godlinesse Rom. 8.14 As many as are led by the spirit of God they are the sons of God And if sons then also heirs Gal. 4.7 1 Cor. 2.12 16. Wee have received the Spirit of God that we might know the things which are given unto us of God We have the mind of Christ When the Spirit of God which worketh in the sons and heirs of the kingdome their conversion and sanctification is called 2 Cor. 1.22 5.5 Ephes 1.14 The earnest of our inheritance untill the redemption of the possession purchased Object 3. Paul exhorteth the Corinthians 2 Cor. 6.1 Matt. 26.41 that they receive not the grace of God in vain so Christ likewise biddeth us Watch and pray Ans Thereby carnall security is forbidden and certainty of salvation as also faith tranquillity watchfulnesse and praier is commanded for these are the necessary and proper effects of our election and an infallible argument of salvation For all beleevers are elected and Paul teacheth Ephes 1. That by faith we are made partakers of Gods adoption Object 4. Saul failed and fell away finally Saul was one of the godly Therefore the godly also fall away Ans We deny the Minor that Saul was one of the godly for he was an hypocrite Repl. But he had the gifts of the holy Ghost Ans He had such gifts of the holy Ghost as are common to the godly with the reprobate he had not the gifts of regeneration and adoption and therefore neither had hee the holy Ghost sanctifying him which is proper unto the elect Object 5. The doctrine of the certainty of our salvation breedeth security Ans It breedeth indeed a spirituall security by it self in the elect alone and a carnall by accident and that only in the wicked and reprobate but not at all in the godly Quest 22. What are those things which are necessary for a Christian man to beleeve Ans All things which are promised us in the Gospel a John 20.31 Matth. 28.20 Mark 1.15 the summe whereof is briefly comprised in the Creed of the Apostles or in the Articles of the catholick and undoubted faith of all Christians The Explication AFter wee have treated of Faith it directly followeth now that wee speak of the Object of faith that is the summe of those things which are to be beleeved Faith therefore in generall apprehendeth the whole word of God and is strongly perswaded of the truth thereof as appeareth out of the definition thereof But justifying faith properly eyeth the promises of the Gospel or the preaching of grace through Christ Wherefore the Gospel is properly the object of justifying faith and it is properly termed The doctrine of things to be beleeved as contrariwise the law properly is The doctrine of things to be done Mens traditions therefore the Popes ordinances and decrees of Councels are sequestred and excluded from being the object of faith for faith can relie on nothing but the word of God as on an immoveable foundation Now the decrees of men are variable and uncertain sith every man is a lyar only God is true and his word truth Rom. 3 4. Wherefore Christians as they may not frame unto themselves any object of faith so neither may they receive any formed and delivered by others but must beleeve the Gospel only Mark 1.15 as the Scripture teacheth Repent and beleeve the Gospel 1 Cor. 2.5 That your faith should not be in the wisdome of men but in the power of God Now the summe of the Gospel or of things to be beleeved is the Apostles Creed whereof it followeth that wee treat Quest 23. Which is the Creed Answ 1. I beleeve in God the Father Almighty maker of heaven and earth 2. And in Jesus Christ his only Son our Lord 3. Which was conceived by the holy Ghost born of the Virgin Mary 4. Suffered under Pontius Pilate was crucified dead and buried he descended into hell 5. The third day he rose again from the dead 6. He ascended into heaven and sitteth on the right hand of God the Father Almighty 7. From thence he shall come to judge the quick and the dead 8. I beleeve in the holy Ghost 9. I beleeve the holy catholick Church the communion of Saints 10. The forgivenesse of sins 11. The resurrection of the body 12. And the life everlasting Amen The Explication THis word Symbole is derived from a Greek word which signifieth either a common collation of divers men to the making of a banquet or a signe token and mark whereby a man is discerned from other Such as is the military signe whereby fellowes are decyphered from enemies The Symbole so termed in the Church is a briefe and summary forme of Christian doctrine or a briefe summe or confession of the points of Christian religion or Evangelicall doctrine Now it is called by the name of Symbole because it is as a token or profession whereby the Church with her members is discerned from all her enemies and from all other Sects Some say that this briefe summe of Evangelicall doctrine was called a Symbole for that this doctrine was collated as it were and
Jerem. 45.4 5. and all his creatures Behold that which I have built will I destroy and that which I have planted will I pluck up even this whole land and seekest thou great things for thy selfe seek them not 9. That we should referre the use of all things to the glory of God since that wee have received all good things from him Rom. 11.36 Of him and through him and for him are all things 10. That seeing the works of God were therefore created and placed before our eyes even for us to behold them we do not idly but earnestly and as much as every mans ability occasion and vocation permitteth him contemplate and consider them and learning out of them the wisdome power and goodnesse of the Artificer celebrate it both in this life Acts 17.26 27. and in the world to come He hath made of one bloud all mankind to dwell on all the face of the earth and hath assigned the times which were ordained before and the bounds of their habitation that they should seek the Lord if so be they might have groped after him and found him though doubtlesse he be not far off from every one of us OF ANGELS AMongst things created by God the chiefe and principall are those natures which are indued with reason Angels and men For in these hee imprinted the marks and image of his divinity and would have all other things to be the matter of his praise but of these he would be known and praised and unto them was his will to impart and communicate his blessednesse and joy The Questions concerning Angels are two 1. What description is set down in the Scripture of good Angels 2. What description is delivered of bad Angels 1. What good Angels are ANgels both good and bad as holy Scripture records are spirits 1. Angels spirits or incorporeall substances Luke 24.39 Coloss 1.16 Heb. 1.14 1 King 22.21 The Angels themselves are not seen but the bodies or shapes which they take by which name here a spirituall person is understood that is a substance incorporeall invisible individuall living understanding incommunicable not sustained in another neither part of another as A spirit hath not flesh and bones All which are in heaven and in earth things visible and invisible They are all ministring spirits There came forth a spirit and stood before the Lord. That therefore both in times past there appeared oftentimes good Angels when as the gathering and establishing of the Church the doctrine of God being not as yet plainly delivered and the prophecies not fulfilled needed more extraordinary and miraculous revelations then now and now adayes also not seldome appear bad Angels this 1. doth not prove their nature to be visible or corporeall For those visible shapes or bodies which may be seen or felt are divers substances from the incorporeall essence of spirits being formed either of nothing or of some matter and carried and moved by a spirit for a time for the working and performing of certain actions For both they put them off and lay them away again and also they take forms of divers sorts and kinds as The serpent by whom the Divell communed with Eve Mens bodies Gen. 3.1 18.4 Exod. 3.2 2 King 2.11 6.17 The errour of the Sadducees Acts 23.8 Act. 7.53 whose feet Abraham washed A flame in the bush appearing to Moses A pillar of cloud and fire in the desart Horses and chariots of fire And further this very thing refuteth the opinion of the Sadducees Who said that there was neither Angel nor spirit but that good Angels are cogitations and motions raised by God in men or happy events proceeding from God and bad Angels evill and wandring affections or lusts or purposes and devices which come of the corruption of nature For except they were living substances and forcible in working they would not assume carry and move bodies and visible shapes Moreover the Scripture attributeth many things to them every where which agree not but to natures subsisting by themselves living and understanding for the good Angels were those ministers Gal. 3.19 Mat. 25.31 24.26 18.10 Luke 2 10. 15.10 1 Pet. 1.12 Mat. 22.30 Heb. 1.4 Psal 34.7 John 8.44 Job 1.6 Mat. 8.28 31. 25.41 by whom the Law was delivered in mount Sinai They shall come with Christ when he shall judge the quick and the dead They know not the day of judgment They alwayes behold the face of the Father which is in heaven They rejoyce for the salvation of men The elect shall be like unto them Christ is made more excellent then the Angels They defend the elect But the evill Angels did not abide in the truth They appear amongst the children of God They invade and possesse the bodies of men and beasts They shall be punished with everlasting torments Angels are also finite that is of a limited essence or nature and endued with a certain measure of strength and wisdom For although spirits are not circumscribed in a certain compasse of place 2. Angels finite both in nature and in properties as bodies yet their substance is neither infinitely extended neither in more places then one at the same time neither is able in wisdome or power or other properties to match and equall the immensenesse of the Creatour For they are said to go from one place to another and to be absent from one place when they are in another as Luke 1. Act. 10. 12. Dan. 10. 3. They were created Psalme 148. Coloss 1.16 They were created by God of nothing in the very beginning of the world Praise yee him all yee his Angels praise him all his army For hee commanded and they were created By him were all things created which are in heaven and which are in earth things visible and invisible whether they be thrones or dominions or principalities or powers c. Moses made mention of the Angels in general though not in particular Job 2.6 38.7 Wherefore albeit by Moses there is no mention made in the story of the creation severally of Angels as who applying himself to the common capacity of men especially recounteth the visible works of God yet when as hee saith that heaven earth and all the host of them was created he implyeth also Angels which both are these very heavenly hosts and ministers of God and are often mentioned among them by Moses himself How the Angels are called the children of God And whereas they are called The children of God it is not to be understood of any co-eternity and propagation of their substance out of God but of their creation and conformity with God and of the mutuall love between God and them as in like sort also may be said of men 4. They were created in holinesse They were created all good and holy that is in their creation they were enriched with strength wisdome liberty of will holinesse and righteousnesse whereby they might
And thou preservest them all I forme the light and create darknes I make peace and create evill I the Lord doe all these things Wisedome reacheth from one end to another mightily and comely doth shee order all things Gods particular providence over creatures renewed with reason Ge. 45.8 50.20 Exod. 4.11 Jos 11.6 21.45 2 Sam. 16.10 1 Kings 22.20 Pro. 21.1 19.14 22.14 Esay 10.5 Lament 2.37 Dan. 4.32 Of the speciall providence of God over reasonable creatures the history of Joseph yeeldeth us notable testimonies Ye sent mee not hither but God When ye thought evill against mee God disposed it to good Likewise the indurating and hardening of Pharaoh Exod. 3.4 7 8 9 10 14. Who hath given the mouth to man or who hath made the dumbe or the deafe or him that seeth Have not I the Lord Therefore goe now and I will be with thy mouth The Lord said unto Josuah Be not affraid for them for to morrow about this time I will deliver them all slaine before Israel There failed nothing of all the good things which the Lord had said unto the house of Israel but all came to passe The Lord hath bidden him curse David Who shall entise Ahab that he may goe and fall at Ramoth Gilead and so forth Thou shalt entise and shalt also prevaile The Kings heart is in the hand of the Lord he turneth it whither-soever it pleaseth him A prudent wife cometh of the Lord. The mouth of strange women is as a deep pit He with whom the Lord is angry shall fall therein Likewise the Lord calleth the King of the Assyrians the rod of his fury Who is he then that saith and it commeth to passe and the Lord commandeth it not According to his will he worketh in the army of heaven and in the inhabitants of the earth and none can stay his hand nor say unto him What doest thou Herod and Pontius Pilate Acts 4.27 with the Gentiles and the people of Israel gathered themselves together to doe whatsoever thine hand and thy counsell had determined before to be done His providence over creatures voide of reason Psal 34.20 Job 37. Psa 104. 134.7 Gen. 8.1 Psal 147.8 9. Mat. 6.20 30. Of his providence in creatures which are without reason whether they bee living or not living testimonies are extant every where in the Sacred Scriptures The Lord keepeth all the just mans bones Likewise Hee bringeth up the clouds from the ends of the earth and maketh the lightnings with the raine hee draweth forth the winde out of his treasures God remembred Noah and made a winde to passe upon the earth Which giveth to beasts their food and to the young Ravens that cry Your heavenly Father feedeth the fowles of the aire If God so clothe the grasse of the field shall hee not doe much more unto you 4. Of the providence of God governing things contingent fortuâ—ing and casuall these places of Scripture speake If a man hath not laid wait 2. His providence over things casuall fortuning Exod. 21.11 Mat. 10.21 30 Joâ— 1.21 Prov. 16.33 Josua 7. but God hath offered him into his hand then I will appoint thee a place whither he shall flee Are not two Sparrowes sold for a farthing and one of them shall not fall to the ground without your Father Yea and all the haires of your head are numbred The Lord hath given and the Lord hath taken it blessed be the Lords Name The lot is cast into the lap but the whole disposition thereof is of the Lord. Thus God openeth the theft of Achan by lot Gods providence in necessary events John 19.36 Exod 12.46 Luke 24.46 Marke 18.7 Mat. 24 2â— John 10 2â— Two necessities depending on Gods decree Job 37.5 6 9 10. Job 38.27 28 32. Psal 104.13 14 15. Of Gods providence in necessary events if their necessity depend on the decree of God revealed in his word we have these evidences These things were done that the Scripture should be fulfilled Not a bone of him shall be broken Thus it is written and thus it behoved Christ to suffer and to rise again from the dead the third day It must needs be that offences shall come If it were possible they should deceive the very Elect. My sheep shal never perish neither shall any pluck them out of mine hand If their necessity depend on the order settled by God in nature that iâ— on naturall causes working by a naturall necessity we have also these proofes thereof God thundreth marvellously with his voice he saith to the snow Be thou upon the earth likewise to the small raine and to the raine of his power The whirle wind cometh out of the South and the cold from the North-wind At the breath of God the frost is given He causeth the bud of the herbe to spring forth by raine he begetteth the deaw the frost the ice he bringeth forth Mazzaroth in their time he guideth Arcturus he guideth the motions of heaven and effectually worketh by them in these lower regions Hee watereth the mountaines from his chambers and the earth is filled with the fruit of thy workes He causeth the grasse to grow for the cattell and herbe for the use of man that he maâ— bring forth bread out of the earth and wine that maketh glad the heart of man and oyle to make the face to shine and bread that strengtheneth mans heart He appointed the Moone for certaine seasons the Sun knoweth his going downe Thou makest darknesse and it is night To those testimonies of Scripture which ratifie Gods providence in such necessary events as depend on his decree revealed in his word those places also may be added which confirme the resurrection and raising again from the dead of those bodies which we carry about with us in this life as Who shall change our vile body that it may be fashioned like unto his glorious body Genes 3. Job 10. according to the working whereby he is able even to subdue all things unto himselfe This corruptible must put on incorruption and this morâ—all must put on immortality For seeing we see the substance of our bodies to be so many waies changed and scattered after death when as they are moldred into dust it followeth therefore necessarily that there is a providence of God which taketh a most strait and exact care even of the smallest dust whereby the substance of out bodies so often altered and dissipated into infinite formes and parts is againe in such wise to be recollected gathered together and reduced to their first masse and forme as that not other but the selfe same bodies which wee have in this life shall rise againe Against these places of Scripture alledged some make exception That the examples whereof these places speake are particular and propheticall events administred by the speciall counsell of God and that therefore there may not be framed a generall rule universally extending to all events But against
and will of God and is profitable for us that we ought to bear patiently But all evils come to us by the counsell and will of God and are profitable for us Therefore we ought to bear all evils patiently Secondly That we may be thankefull for benefits received of God Thankfulnesse for Gods blessings wee ought to be thankfull because Of whom we receive all good things both corporall and spirituall great and small to him we ought to be thankfull and worship him But from God the authour of all good things we have all things Therefore wee ought to be thankfull unto God and to worship him Now thankefulnesse hath two parts 1. Truth to acknowledge his benefits and to be thankfull both in word and mind unto him 2. Justice to remunerate and recompence Or Thankefulnesse consisteth 1. In acknowledging of the benefit 2. In celebrating it 3. In remunerating it 3. Confidence of future blessings Thirdly That we may conceive a good hope and confidence of things to come when as God by his providence delivereth us out of evils He that hath decreed unchangeably to save and is able and will save beleevers doth never suffer them to perish Hope here signifieth such a hope as resolveth all things so to be governed of God as that also they shall hence-forward be profitable for our safety and that he will never suffer us to be pulled away or withdrawn from his love nor will ever so forsake us that wee perish Because his will and power in preserving and saving us is unchangeable and far above the forces of all his enemies Exercise of godlinesse The desire and studie of godlinesse prayers and labours because although God alone giveth all good things yet he giveth them with this rule and order that they be desired and expected from him and sought by our labour and study which must be guided by his word Briefly the ends of the doctrine of providence are 1. The glory of God 2. Our patience in adversity 3. Our thankfulnesse in prosperity 4. Our hope of things to come 5. Prayer for the obtaining of our hope All the grounds of religion shaken in pieces if the providence of God be denied By this it appeareth That all the grounds and foundations of godlinesse or religion are pulled a sunder if the providence of God be once denied such as before it hath been described out of the Scripture For 1. We shall never be patient in adversity except we know it to come from God our Father unto us 2. We shall never be thankfull for his benefits except we acknowledge them to be given us from above 3. We shall never have certain hope of our future delivery from all evill both of crime and pain to be perfected and accomplished except wee resolve that the will of God of certainly saving all the elect is unchangeable 4. Wee shall never with assured confidence crave of God his blessings promised us especially those which are necessary to salvation neither shall we strive thereto with right endeavours and agreeable to Gods word except we be assured that God both hath from everlasting decreed for us those blessings themselves and hath destined and appointed the means whereby they are received and doth also most certainly bestow those decreed and promised blessings upon all to whom he giveth those means and the lawfull use of them The second part of the Creed Of God the Son the Redeemer ON THE 11. SABBATH Quest 29. Why is the Son of God called Jesus that is a Saviour Ans Because he saveth us from all our sins a Mat. 1.21 Heb. 7.25 neither ought any safety to be sought for from any other nor can else-where be found b Acts 4.12 Job 15.4 1 Tim. 2.5 Isa 43.11 1 Job 5.11 The Explication IN this second part of the Apostolick Creed is treated of the Mediatour The doctrine concerning the Mediatour consisteth of two parts 1. Of the person of the Mediatour 2. Of his office Of his person the two former articles speak And in Jesus Christ his only Son our Lord which was conceived by the holy Ghost born of the virgin Mary His office is summarily expounded in the jame two articles but particularly in those which follow even the third part of the Creed wherein is treated concerning the holy Ghost There are two parts of his office humiliation or merit and glorification or efficacie Of his humiliation whereby Christ hath promerited for us his benefits namely remission of sins and reconciliation and attonement with God the holy Ghost and life everlasting these articles speak He suffered under Pontius Pilate was crucified dead buried descended into hell Of his glorification in respect whereof Christ is effectuall and worketh forcibly in us in applying his merited blessings and benefits unto us by his Spirit these articles speak The third day he rose again from the dead hee ascended into heaven sitteth on the right hand of God the Father almighty The seventh article touching his coming pertaineth to the consummation of his glorification when God shall be all in all From thence shall hee come to judge the quick and the dead The great wisdom order in disposing the articles of our Creed Hence it appeareth with how great wisdome 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 descension into hell and is the feeling of the horrible judgement and wrath of God against the sins of mankind so it ascendeth from the lesser glory which began 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 wisdome is seen in the first part of the Creed 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 benefits which Christ promeriting by his passion applyeth to us by his Spirit Christs office and his benefits differ For the benefits of Christ are different from his office His benefits are the things themselves which Christ hath purchased for us and bestoweth on us to wit remission of sins or our reconciliation with God the giving of his holy Spirit and life everlasting His office is to promerit those things for us by his obedience and to bestow them on us by his own power and efficacy And in Jesus That is I beleeve in Jesus Christ We must repeat the words I beleeve because as we beleeve in God the Father so we also beleeve in the Son of God John 14.1 11. John 10.30 John 6.29 John 3.36 John 5.23 Ye beleeve in God beleeve also in me Beleeve me that I am in the Father and the Father in me I and my Father are one This is the work of God that ye beleeve in him whom he
books reason thus Whole Christ is the naturall and onely begotten Sonne of God is the true and the same God of the same infinite power and majesty with the eternall Father conceived borne of the Virgin suffered was dead rose againe ascendeth into heaven sendeth the holy Ghost But both natures belong to the whole person of Christ Therefore Christ according to his humanity also is the naturall Sonne of God begotten of the substance of the Father from everlasting and consubstantiall with the Father and the same God with the Father who is Creatour of all If then the Ubiquitaries collection be lawfull also and sound this doubtlesse of the Swenkfieldians is lawfull also and sound but if the Swenkfieldians collection be corrupt and smelling of Eutyches heresie then that of the Ubiquitaries cannot be at all good and sound But indeed both collections are Eutychian and Sophisticall They are Eutychian because two natures which are made equall in properties essentiall or which get and have the same or equall essentiall properties are indeed made one nature and substance or are two substances of one nature both which opinions take clean away the nature of the humanity and trans-form it into the God-head but the latter doth further make two persons in Christ of the same nature They are also Sophisticall because whether the person of Christ be considered in it selfe as it was a person being but one and perfect and before the incarnation subsisting in one nature onely or whether it be considered as it is incarnate and now subsisting in two natures yet still the transition and passing from the person to the nature is faulty and Sophisticall For neither is it necessary that what is truly in and attributed unto a person the same also should be really in all things concurring in that person and be affirmed of all The reason is because the parts or natures though united in the same person yet retaine their properties and operations unconfounded Wherefore that which is proper unto the God-head cannot agree unto the person in respect of the flesh also but only in respect of the God-head Whole man understandeth discourseth and hath motion of will yet he doth not this by his finger or body but by his mind only whole man is mortall and doth go eat and drink yet none but a mad-man or an Epicure will therefore say that the soule also is mortall or doth go eat or drink So not halfe but the whole person of Christ was before Abraham and from everlasting did create and doth preserve all things and took flesh But the flesh neither was from everlasting neither did create nor doth preserve all things nor took flesh but was created and being assumpted and taken is sustained of the Word and in it So whole Christ was wounded and dead yet not his God-head nor his soule This is well and learnedly declared and explicated by Damascene 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 onely Lâ—â— 3. Cap. 7. but also man And Whole Christ is the perfect man but not the Whole of Christ is man For he is not man onely but God too For the Whole signifieth the nature Whole the person Wherefore if the Ubiquitaries will at all have the illation and enforcing of their conclusion on these premisses to be necessary the Major proposition must be expounded after this sort The person is God creatour omnipotent every where whole that is as concerning all that which it is or in which it doth subsist or which doth belong unto it But the Major taken in this sense is false and most absurd as was shewed a little before For the true sense thereof is this The person is every where whole that is without division or sundring of natures or subsisting undividably in two natures But the humanity is not that whole subsisting in two natures Not every thing then that agreeth really to the person agreeth also really to the flesh And albeit the person doth subsist in the humanity and the God-head mutually united one to the other yet as it hath been said it is not hereof enforced that because the person is every where therfore the humanity should be in proper substance present every where For this is proper to the God-head neither is it really communicated to any creature or is in any Rep. The divinity is one person in al places but especially with the Church The divinity is but half Christ therefore only halfe Christ is present with the Church Answ 1. There is an ambiguity and doubtfulnesse in the words halfe Christ For if by halfe Christ they understand one nature which is united to the other in the same person the whole reason may be granted namely that not both but one nature onely of Christ though united to the other that is his God-head is present with us and all things in his proper substance in all places and at all times But they by halfe Christ understand craftily and sophistically the one nature separated from the other as if the God-head were made to be with us bare and naked and not incarnate But in this sense the Minor is false and the Ubiquitaries owne invention For the same Word by reason of the immensnesse and infinity of his essence is whole every where without his manhood yet so that he withall is and abideth whole in his manhood personally united thereunto Wherefore the Word neither is nor worketh any where not united to the flesh albeit the flesh because it hath not an infinite essence but retaineth it circumscribed in place is not made to be present substantially in all those places in which the Word incarnate or the Word man is 2. There is an ambiguity also and double signification in the word Presence For the presence whereby Christ is present with his Church is not of one kind Wherefore if the Major be understood of the presence of his substance in all places and of his being amongst us and all other things it is true For the substance or essence of the God-head onely and not of the man-hood too is immense and exceeding all measure alwaies existing and being the same and whole in all things But it is false if it be understood of the presence of his vertue or efficacy For according to this not onely whole Christ but also the whole of Christ is present with his Church onely that is not onely his divinity but his humanity also but so as the difference notwithstanding is kept of both natures and operations The humanity therefore of Christ is present with all the elect in what soever places they be dispersed through the whole world not by any presence substantiall of the flesh in the bread and within their bodies but 1. By the efficacie and perpetuall value of his merit For God the Father doth even now behold the sacrifice of his Sonne once accomplished on the Crosse
effect likewise is taken away The wages of sinne is death Further Rom. 6.23 if he hath abolished death and that by a sufficient satisfaction for our sins which satisfaction he hath shewed and declared by his resurrection to be sufficient it is certain that his resurrection is a most certain testimony of our resurrection for he having performed a sufficient satisfaction for the sins of his members the members cannot remain in death But the resurrection of Christ the head is an argument of the perfect satisfaction for the sinnes of his members Therefore Christs resurrection is also an argument of the perfect resurrection of his members 3. As the first Adam received the blessings for himselfe and all his posterity and lost the same from all So Christ the second Adam received life and all other gifts for himselfe and others and therefore also will communicate eternall life with us 4. Seeing the same spirit dwelleth in us which did in Christ he shall work also the same in us which in our head he did For the spirit is alwayes alike neither could he work in the head and sleep in the members Therefore seeing Christ hath raised himselfe up by his spirit from the dead he will verily also raise us up If the spirit of him that raised up Jesus from the dead dwell in you Rom. 8.11 he that raised up Christ from the dead shall also quicken your mortall bodies because that his Spirit dwelleth in you 5. Because Christ is man and our brother for except he were man we should have no hope of the resurrection of our flesh For 1 Cor 1â— 11 by man came the resurrection Therefore for his tender love and affection he will not leave us in death and so much the rather in regard of his power and glory For if he being dead raised himselfe much more being alive shall he be able to raise us up and if in the time of his humiliation he had power to raise himselfe much more may he raise us out of the grave now he reigneth in glory aâ— the right hand of his Father Object 1. Then the wicked shall not rise againe because Christs resurrection is neither an argument nor the cause of the resurrection of the wicked but of the godly onely Answ There be other causes for which the wicked shall rise againe even for the just judgement of God whereby he hath appointed them to eternall paines For the same thing may have moe effects and diverse causes Object 2. These are the benefits of his death therefore not of his resurrection Ans They are of his death as by it he deserved them of his resurrection 1. In respect of the manifestation of them for by his resurrection he declared that those benefis were purchased for us For by escaping from this punishment he made plaine proofe of his full and perfect satisfaction for sinne 2. In respect of the application of them Because by his resurrection he applieth his benefits unto us 2 Cor. â— 9 He being rich was made poore and being poore was made rich againe that he might enrich us Object 3. The effect is not before the cause The cause of these benefis which is his resurrection was not before the first resurrection therefore neither the effect that is the benefits themselves Answ The resurrection was not as touching the accomplishment thereof but in the counsell of God and in efficacy and vertue it was in the Old Testament For then also were men received into favour they were indued with the holy Ghost and received the other benefits but for and by the Mediatour which was in time appointed to be humbled and glorified Knowledge that Christ is the prophecied Melâ—ias By Christs resurrection we know him to be the Messias as in whom the prophecies were fulfilled Assurance that he is the Mediatour By it we are assured that he now executeth the office of the Mediatour that he applyeth unto us the benefit of redemption that he preserveth us perpetually in that righteousnesse which he hath applied unto us that he beginneth in us a new life and so doth also assure and ascertain us of the consummation and accomplishment of eternall life all which he could not doe except he had risen againe Affurance that he will alwaies defend his Church Seeing he now liveth and reigneth for ever we are certaine that he will preserve and defend his Church The consummation of all his benefits The last though not the least fruit of Christs resurrection is The consummation and perfecting of all his benefits and the glorifying of his Church For Christ did therefore die and is therefore risen and hath therefore perfectly delivered us from sin that we may be joynt heires with him of his kingdome and glory Col. 1.18 Rom. 8.17 He is the first-borne of the dead We are the heires of God and heires annexed with Christ He shall conforme and make us like unto himself because we live by the same spirit whereby he doth And this spirit is not unlike himselfe Rom. 8.11 If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortall bodies because that his spirit dwelleth in you John 14.3 I will come againe and receive you unto my selfe that where I am there may ye be also The summe of the fruits of Christs resurrection is that seeing Christ is risen it is manifest that he is declared to be the Son of God and as touching his humanity is endowed with that glory which becometh the nature of the Sonne of God and further that he endueth us also with his spirit regenerateth us by the vertue of his spirit and will at length consummate and perfect the new life begun in us and make us co-partners of the same his glory felicity and everlasting life The meaning of the Article He rose againe from the dead Now what is the meaning of this Article I beleeve in Christ which rose againe the third day from the dead Answ The meaning hereof is that I beleeve 1. That Christ did truly recall his soule into his dead body and quickned it 2. That he retained a true soul and true body but both now glorified and free from all our infirmities 3. That he rose by his owne vertue and power 4. That he rose to this end to make me a partaker of his righteousnesse sanctification and glorification which he had purchased for us by his death Quest 46. How understand you that He ascended into heaven Answ That Christ his Disciples looking on was taken up from the earth into heaven a Acts 1.9 Marke 16.19 Luke 24. â—1 and yet still is there for our sakes b Hebr. 9.24 4.14 Rom. 8.34 Col. 3.1 and will be untill he come againe to judge the quick and the dead c Acts 1.11 Mat. 24.30 The Explication CHrists ascension into heaven is a
locall true and visible translation and removing of Christs body into that heaven which is above all visible heavens to that light which is not to be come unto to the right hand of God where he now is and remaineth and whence he shall returne to judgement What Christâ— alcension is In this Article as in the former touching the Resurrection two things are to be considered the history and the fruit In the history these circumstances are to be examined 1. Who ascended The same Christ which suffered and died 2. According to what part of him According to his humane nature 3. Whither Up into heaven above these visible heavens 4. By what meanes By the power alone of his owne God-head 5. To what end Even to be our head and heavenly Bishop 6. In what manner Visibly his Disciples beholding him by a true and locall elevation of his body out of earth into heaven 7. When The fortieth day after his Resurrection 8. Where In Bethany at the mount of Olives Of the fruits we shall have fit occasion to intreat in the forty and ninth Question of the Catechisme But all these nine Questions even now proposed may be reduced unto these five immediatly following 1. Whither or to what place Christ ascended 2. How he ascended 3. Wherefore he ascended 4. What is the difference betweene Christs ascension and ours 5. What are the fruits of Christs ascension 1. Whither Christ ascended JEsus Christ-man when he was together with his Disciples in Bethania forty dayes after his resurrection after he had often proved and confirmed his resurrection his true flesh and humanity to his Apostles ascended in their sight into heaven Heaven in Scripture signifieth 1. The aire Behold the fowles of the heaven 2. The skiey region and celestiall Spheres When I behold thine heavens What heaven signifieth Mat. 6.26 Psal 8.4 Ephes 4 10. the works of thy fingers He ascended farre above all heavens namely these visible heavens 3. The place of the blessed which is that space immense most lightsome glorious without and above the whole world and the visible heavens where God sheweth himselfe to the blessed Angels and men where is prepared the seat of our blisse with Christ and the Angels God is said to dwell there not that he is contained or circumscribed in any place but because there doth his glory especially appeare unto the blessed Angels and men It is called in Scripture the new world the new heaven the heavenly Jerulem Paradise the bosome of Abraham This heaven is not everywhere but above separate from earth and hell Betweene you and us there is a great gulfe set Luke 16.25 so that they which would go from hence to you cannot neither can they come from thence to us Heaven is my seat and earth is my foot-stoole In this third signification is heaven here taken Esay 66.1 Christ then ascended into heaven that is Acts 2.21 was carried up into the place of the blessed The holy Ghost came from heaven in the day of Pentecost 2 Kings 2.11 2 Cor. 12. 2. Elias was taken up into heaven Paul calleth it the third heaven Into this heaven namely into the place of the blessed Christ ascended and now is there and shall thence come againe to judgement as many most evident places of Scripture testifie unto us which that Divell the subtle Sophist and deceiver shall never be able to wrest or elude While they beheld he was taken up for a cloud took him up out of their sight Acts 1.9 10 11. And while they looked stedfast towards heaven as he went behold two men stood by them in white apparell Which also said Ye men of Galilee why stand yee gazing into heaven John 14.2 This Jesus which is taken up from you into heaven shall so come as yee have seene him go into heaven In my Fathers house are many dwelling places that is many houses in which we may dwell and remaine I go to prepare a place for you He was taken up into heaven Luke 24 5â— Markâ— 16.19 Acts 7.56 He was taken up I see the heavens open and the Sonne of man standing at the right hand of God He saw with his bodily eyes indued from above with a new seeing force and sharpnesse beyond and through all the visible heavens Christ in the same humane nature Colos 3.1 Ephes 4.10 in which he had been annihilated and humbled Seek those things which are above where Christ sitteth at the right hand of God He ascended farre above all heavens He is extred into heaven Heb 4.14 7.26 9â—4 Phil. 3.20 Made higher than the heavens He is entered into very heaven to appeare now in the sight of God for us Our conversation is in heaven from whence also we look for the Saviour even the Lord Jesus Christ Object But we converse on earth Therefore heaven is in the earth Answ Our conversation is in heaven 1. In respect of the hope and certainty we have thereof 2. In respect of the inchoation or beginning which we have here of that heavenly life which is to be consummated in the world to come In this heaven that is in the house of God and all the blessed Christ ascended God would therefore have us to know the place whereinto Christ ascended 1. That it might be apparent that Christ is true Man and that he vanished not away but doth continue Three causes why the place whither Christ ascended is made known unto us and shall continue for ever true Man 2. That we might know whither our cogitations were to be converted and where we ought to invocate and call upon him that so Idolatry might be avoided 3. That we might know our dwelling place into which Christ will bring us and in which we shall converse and dwell with Christ 2. How Christ ascended into heaven CHrist ascended into heaven first not simply but in respect of his humane nature onely In respect of his humane nature only and that the very same which was borne of the Virgin dead buried and which rose againe Object 1. He that ever is in heauen did not ascend into heaven for then he should have beene sometime out of heaven But the Son of Man was ever in heaven Therefore he is not ascended Answ He that ever was in heaven as touching that whereby he was ever there that is his Divinity did not ascend and so we grant Christ according to his Divinity not to have ascended for that was before in heaven and as when Christ was on earth the same did not therefore leave heaven so when he is now in heaven his Divinity doth not therefore depart from us Cyprian saith The Lord ascended into heaven not where the Word of God before was not sith he was alwayes in heaven abiding in the Father but the Lord ascended thither where the Word being made flesh sate not before Object 2. That which descended did also ascend His
The right hand of God and To sit at the right hand of God is not all one The Minor should thus proceed The humane nature is the right hand of God But so it is false Neither yet is the Major simply true that he which sitteth at Gods right hand sitteth every-where For apart of the sitting at Gods right hand Acts 7.56 is also that visible glory and majesty wherewith Christs humane nature was endowed and wherewith Stephen beheld him indued in heaven This is not every-where but only in that place where his body is seated and remaineth Obj. 3. He ascended into heaven to fill all things that is with the presence of his flesh Ephes 4.10 Ans It is a fallacy in misconstruing the word He ascended to fill all things that is with his gifts and graces not with his flesh bones and skin These are the monsters and dotings whereby the Divel carrieth Gods glory into derision Repl. That nature which hath received omnipotency is every-where Christs humanity hath received omnipotency Therefore it is every-where Ans The nature which hath received omnipotency by a reall transfusion and communication of the properties is every-where but not that which hath received it by personall union only as the humane nature of Christ But yet notwithstanding many things have been bestowed by reall transsusion on Christs humanity to wit other qualities than which he had on the Crosse and in his humiliation Likewise far more and greater gifts than those which are bestowed either on Angels or on Men were heaped on Christs humane nature after his ascension and in respect of those gifts bestowed on him Christ is placed according to his humane nature at the right hand of his Father but according to his Divinity he is placed at the right hand of the Father as he being glorified and taken up into heaven hath shewed forth the same in his flesh and hath attained unto the perfection of glory or the highest degree of glorification as touching his humanity ON THE 19. SABBATH Quest 51. What profit is this glory of our head Christ unto us Ans First that through his holy Spirit he powreth upon us his members heavenly graces a Acts 2.33 Ephes 4.10 Then that he shieldeth and defendeth us by his power against all our enemies b Psal 2.9 110.1 2. John 10.28 Ephes 4.8 The Explication 4. What are the fruits of Christs sitting at the right hand of the Father THe fruits of Christs sitting at the Fathers right hand are all the benefits of the Kingdome and Priest-hood of Christ glorified As 1. His intercession for us 2. The gathering governing and guarding of the Church by the Word and Spirit 3. His defending of the Church against her enemies 4. The abjection and destruction of the enemies of the Church 5. The glorification of the Church and abolishment of all infirmity whereunto it was enthralled These fruits of Christs sitting at the right hand of God arise out of the office and person which he sustaineth The benefits of the Kingdome of Christ glorified The fruits or benefits of the Kingdome of Christ glorified are that he ruleth us by the ministery of the Word and the holy Ghost that he preserveth his ministery that he giveth his Church resting places and is forcible by doctrine in converting the chosen that he will at length raise up from the dead his chosen and elect abolish all their infirmites glorifie them wipe away all teares from them enthronize them in his throne and make them Priests and Kings unto his Father The benefits of the Priest-hood of Christ glorified The fruit of the Priest-hood of Christ glorified is that he appeareth presenteth himselfe and maketh request and intercession for us in heaven and that forcible so that the Father denieth us nothing through the vertue and force of his intercession Hence ariseth that consolation and comfort Because our King and Head our flesh and our brother sitteth at the right hand of the Father therefore hee shall give unto his Citizens a rich treasure even his holy Spirit Therefore hee shall at length glorifie and quicken us his members Therefore he shall powre out plentifully on us his celestiall blessings that is a true acknowledgement of God faith in him repentance of our sins and all other Christian vertues and all this shall he perform unto us both in respect of his brotherly love as also in regard of his office who is our Head Because also we have such an High-Priest which is set down at the right hand of the Father there is no cause why we should doubt at all of our salvation he shall keep it safe for us and at length most assuredly and certainly bestow it upon us No man shall pluck my sheep out of my hand John 10.28 17.24 I will that they which thou hast given mee be with mee even where I am The meaning of this Article He sitteth c. Now what ought each mans particular application of this Article touching Christs sitting at the right hand of the Father be Ans Even this I beleeve that Christ now possessed of supreme divine majesty maketh intercession for mee and all the Elect and applyeth unto us his sacrifice that by him and for his sake the Father may give unto me life eternall also that hee governeth and protecteth me in this life against the Divel and all danger and will at length glorifie me and endow me with life everlasting Quest 52. What comfort hast thou by the coming againe of Christ to judge the quick and the dead Ans That in all my miseries and persecutions I look with my head lifted up for the very same who before yielded himselfe unto the judgement of God for me and took away all malediction from me to come Judge from heaven a Phil. 3.20 Luke 21.28 Rom. 8.13 Tit. 2.13 1 Thess 4.16 to throw all his and mine enemies into everlasting paines b Mat. 25.41 2 Thess 1.6 7. but to translate mee with all his chosen unto himself into celestiall joyes and everlasting glory c Mat. 25.34 The Explication IN this Article three Common-places fall in one and meet together which are divers in themselves namely of Christs second coming of the end of the world and of the last judgement Of these places wee will speak joyntly as which are linked between themselves yet so that we chiefly handle that of the last judgement For to little purpose were it for us to thinke of Christs second coming except wee did further consider to what end he should come The chief Questions of the last judgement are 1. Whether there shall be any judgment 2. What that judgement is 3. Who shall be Judge 4. Whence and whither hee shall come to judge 5. How he shall come 6. Whom he shall judge 7. What shall be the sentence and execution of this judgement 8. For what causes this judgment shall be 9. When it shall be 10.
Why God would have us certaine of the last judgement 11. Why he would not have us certain of the time 12. Why God deferreth that judgement 13. Whether it is to be wished for 1. Whether there shall be any judgement THis Question is necessary For the Scripture also hath fore-told that there shall come in the later times mockers who shall account this Article for a fable Where is the promise of his coming For since the Fathers dyed 2 Pet. 3.4 all things continue alike from the beginning of the Creation The last judgement cannot indeed be demonstrated out of Philosophy but neither is there any thing in Philosophy against it But the whole certainty thereof is grounded on divine Prophecies The certainty of the last judgement is not to be sought in Philosophy but in Divinity or on the Doctrine of the Church For although the Philosopher perhaps would say somewhat as seeing a little through a mist as That it should goe well with the good and ill with the evill and That it is not likely that man was born to this misery yet by reason that man hath lost the knowledge of the righteousnesse goodnesse and truth of God wee cannot know out of Philosophy that any judgement shall be much lesse with what circumstances it shall be The arguments which Philosophy yieldeth are forcible indeed in themselves but are not made knowne but in Divinity and therefore the arguments themselves are only made forcible and of strength in Divinity Wherefore wee will draw reasons and proofes out of Divinity or the Doctrine of the Gospel by which it may appeare that there is a last judgement Six proofes of the last judgement The first proofe is drawne from expresse and plaine testimonies of sacred Scriptures As out of the Prophecy of Daniel As I beheld in visions by night behold Dan. 7.13 one like the Sonne of Man came in the clouds of heaven and approached unto the Ancient of dayes and they brought him before him And hee gave him dominion and honour and a kingdome that all people nations and languages should serve him his dominion is an everlasting dominion which shall never be taken away and his kingdome shall never be destroyed And againe a little before The Ancient of dayes did sit whose garment was white as snow and the haire of his head like the pure wooll Vers 9 10. his throne was like the fiery flame and his wheeles as burning fire A fiery flame issued and came forth before him thousands ministred unto him and ten thousands stood before him the judgement was set and the books opened The beast was slaine and his body destroyed and given to the burning fire Likewise out of the prophecy of Enoch alledged by the Apostle Jude Jude 14 15. Behold the Lord cometh with thousands of his Saints to give judgement against all men Moreover out of the sermons of Christ especially in Mat. 24.25 Likewise out of the sermons of the Apostles Acts 19 31. 1 Thess 4.16 He hath appointed a day in the which he will judge the world in righteousnes by that man whom he hath appointed whereof he hath given assurance to all men in that hee hath raised him from the dead The Lord himself shall descend from heaven with a shout and with the voice of the Arch angel and with the trumpet of God It is appointed unto men that they shall once die Heb. 9.27 and after that cometh the judgement And I saw a great white throne Rev. 20.11 12. and one sate on it c. And I saw the dead both great and small stand before God and the books were opened and another book was opened which is the book of life and the dead were judged of those things which were written in the books according to their workes Neither is the certainty of the last Judgement apparent only by these and the like plaine testimonies of Scripture but is deduced also out of other places by good consequence and hence are made those forcible arguments which the Philosophers saw but by a glimpse The second proof is drawn from the end whereunto mankinde was created God necessarily obtaineth his end but to this end did he create mankinde that man should be the image of God and the everlasting temple of God wherein he should be worshipped to whom he would communicate himselfe perfect wisedome righteousnesse and goodnesse and would impart his blessednesse which whereas it is now performed unto us and seeing it cannot be that God should create so most excellent a creature to perpetuall misery wee necessarily inferre that there shall be a change For God will obtaine his end and will not suffer the temple of the holy Ghost to be utterly consumed of rottennesse This blessednesse is a part of Gods image according to which man was made but this the Divel hath destroyed therefore God shall restore it who is mightier than the Divel And although the end for which man was created is hindered divers waies in this life yet God will at some time obtain it Wherefore it is not only as the Philosphers reason likely and probable that man was not made for these miseries but it is also most certain that the most excellent of all creatures was made to a better end Wherefore there must needs be at length a change By this argument is confirmed the happinesse of our bodies according to that of Saint Paul Know you not that your body is the temple of the holy Ghost 1 Cor. 6.19 which is in you The third proof is taken from the justice goodnesse and truth of God which requireth that it may goe full well with the good and with the evill full ill Philosophy knoweth not that God is so just good and true that hee will have the righteous to enjoy full and perfect blessednesse But this cometh not to passe in this life nay rather it goeth well with the wicked and evill in this life Therefore there must remaine another life wherein this shall be The holy Scripture useth this argument as in S. Paul 2 Thess 1.4 6. It is a righteous thing with God to recompence tribulation to them that trouble you Remember that thou in thy life time receivedst thy pleasure and likewise Lazarus paines Luke 16.25 now therefore is he comforted and thou art tormented The fourth is taken from Gods decree whereby he ordained and purposed with himselfe from everlasting to raise the dead Wherefore God being unchangeable will not cancell and revoke this his decree A register and copy thereof we reade in Ezekiel and presidents or examples we have Enoch Chap. 3. â— Elias and Christ The fifth is taken from Gods omnipotency whereby he is able to effectuate and accomplish things contrary to reason This argument Christ useth against the Pharisees Mat. 22.29 Ye erre not knowing the Scripture nor the power of God The sixth is taken from the glory of God sith God created man
speake and give sentence and that in his humane nature And when hee speaketh God shall speake and when he judgeth God shall judge not only because he himself is God but because the Father shall speak and judge by him The judgement then shall belong unto all the three persons of the God-head as concerning their consent and authority but unto Christ as touching the publishing and executing of the judgement For Christ shall visibly give sentence of all The Son by visible pronouncing of sentence The Church by approbation Luke 21.30 Foure causes why Christ-man shall judge the world which sentence he shall also together execute The Church also shall judge as touching the approbation and allowing of his judgement as Christ saith that the Apostles shall sit on twelve seats and shall judge the twelve tribes of Israel that is that they shall subscribe unto Christs judgement and shall approve his sentence Furthermore the causes why Jesus Christ man shall be Judge are these 1. Because he must judge men therefore he must be beheld of men as a Judge But God is invisible 2. Because God will have the Church glorified by the same Mediatour by whom and for whom it was justified God will judge the world in righteousnesse Acts 17.31 Mat. 24.30 John 5.27 by that man whom hee hath appointed They shall see the Sonne of Man come in the clouds of heaven with power and great glory The Father hath given power to the Sonne to execute judgement in that hee is the Sonne of Man 3. That wee may have this comfort to wit that this Judge whereas he is our Redeemer Heb. 2.11 Ephes 5.30 Brother and Head will be gracious unto us and will not condemne those whom he hath redeemed and purchased with his bloud nay whom he hath vouchsafed to make his brethren and members These are the three things then which comfort us 1. The person of the Judge for he is our brother and our flesh 2. The promise of the Judge for he hath promised and said He that beleeveth in the Sonne John 3.36 and 5.24 hath eternall life Verily verily I say unto you he that heareth my word and beleeveth in him that sent mee hath everlasting life and shall not come into condemnation but hath passed from death unto life 3. The finall cause or end of his coming to judgement For he shall come to set his Church at liberty and to cast the wicked into eternall destruction 4. The fourth cause why Christ-man shall be Judge is the justice of God Because the world hath contumeliously dealt with Christ refusing his benefits Zach. 12.10 John 19.37 therefore They shall looke on him whom they have pierced that hee may the more confound his wicked enemies who shall be forced to behold him their Judge John 12.47 and 3.17 whom they have so much withstood Object Christ saith that he came not to judge or condemne the world How then should hee be our judge Answ Christ in these places speaketh of his first coming which was not to judge the world but to save it but at his second coming hee shall come to be the Judge of the quick and the dead 4. Whence and whither Christ shall come WE look for our judge Christ from heaven For whither the Apostle saw him ascend from thence shall he come 1 Thess 1.7 Mat. 26.64 Phil. 3.10 The Lord Jesus shall shew himself from heaven with his mighty Angels Hereafter shall yee see the Sonne of man sitting at the right hand of the power of God and come in the clouds of the heaven From heaven then where hee sitteth at Gods right hand not out of the aire or the sea or the earth Acts 1.11 For as ye have seen him goe into heaven so shall he come Hee shall descend into the clouds that is he shall descend from heaven visibly into this region of the aire as hee did indeed visibly ascend These things are necessarily proposed that the Church may know whence to expect their Judge and Redeemer For as he will have it known whither he ascended so also will he have it known whence he shall come againe that he might thereby signifie that he hath not laid away that humane nature which hee took 5. How Christ shall come to Judgement HEe shall come 1. Truly visibly and locally not imaginarily Mat. 24.30 They shall see the Son of man coming in the clouds of the heaven and so shall know him to be God by his visible majesty As yee have seen him goe into heaven so shall hee come Acts 1.11 But he ascended visibly and locally therefore hee shall descend also visibly and locally They shall look upon him whom they have pierced 2. Hee shall come furnished and prepared with glory and divine majesty with all the Angels Zach. 12.10 with voice and trump of the Archangel with divine power to raise the dead and to separate the godly from the wicked and to cast these into everlasting torments but to glorifie them for ever The Son of man shall come in the glory of the Father that is he shall come furnished with a heavenly multitude of Angels and full of majesty and that not by necessity but by his power and authority shewing himselfe to be Lord over all creatures and that with such glory as only agreeth and is proper unto the Father Whereupon withall is gathered that Christ is not a secondary God but the second person of the God-head equall with the Father For God will not give his glory to another 3. He shall come suddenly when the wicked lookt not for him When they say Peace 1 Thess 5.2 3. peace he shall come as a thiefe in the night 6. Whom Christ shall judge HEe shall judge all men both quick and dead and also the wicked Angels Now men are called quick or dead in respect of the state which goeth before this judgement As they which shall remaine alive untill the day of judgement are called the quick and living all the rest except these are called the dead and these at the day of Judgement shall rise the other which remain then alive shall be changed Which change shall be unto them instead of death and so We shall appeare before the judgement seat of Christ. Object But hee that beleeveth in the Sonne 1 Cor. 15.51 Rom. 14.10 shall not come into judgement and so it followeth that all shall not be judged Ans He that beleeveth shall not come into the judgement of condemnation but shall come into the judgement of absolution Wherefore we shall be judged as the word judgement is more largely taken for both condemnation and absolution The Divels shall not then be judged that is condemned but they shall be judged in respect of the publishing of the judgment already passed on them as also in respect of aggravating of the judgement Object The Prince of this world saith Christ is already judged and condemned John
in the world inferre that the world is not governed by God or if so then hee is unjust for It should goe well say they with the righteous But it doth not so Therefore God either cannot performe it or standeth not to his promises or there is no providence Unto which their cavill we answer That because in this life it goeth not well with the godly it shall goe well with them at length after this life 2. God will have us know it for our comfort that we may comfort our selves amidst our evils and miseries with this that at length shall come a time when wee shall be delivered out of this corruption and rottennesse 3. That wee may retain and keep our selves in the feare of God and our duty and that others also may be reclaimed from evill This judgement shall be let us endeavour therefore that we may be able to stand in this judgement The Scripture useth this argument both wayes both to comfort us and to hold and keep us in our duty Christ shall at length judge the wicked and our enemies suffer wee therefore patiently persecutions Rom. 14.10 We shall all appear before the judgement seate of Christ therefore live wee godly Luke 21.36 Watch therefore and pray continually that yee may bee counted worthy to escape all those things which shall come to passe and that yee may stand before the Son of man 2 Pet. 3.11 Seeing therefore that all these things must be dissolved what manner persons ought yee to be in holy conversation and godlinesse 4. That the wicked may be left excuselesse for they are warned sufficiently that they should be ready at every season lest they should say they were oppressed unawares 11. For what cause God would not have us certain of the time of judgement ALbeit it be most certain that the last judgement shall at length be yet the day of that judgement is altogether uncertain Mark 13.32 Of that day and hour no man knoweth no not the Angels which are in heaven nor the Son himself save the Father Now the causes why God would have it hid from us are these 1. That he might exercise our faith and patience and so wee should shew that wee would beleeve God and persevere in the expectation of his promise albeit we know not the time of our delivery 2. That he might bridle our curiosity 3. That hee might keep us in his fear in godlinesse and in executing of our duty and so we should be no way secure but ready every moment because were are uncertain when the Lord will come 4. That the very wicked might not deferre and prolong repentance seeing they know not the houre Mat. 24.43 25. â—3 lest perhaps the day overtake them unawares If the good man of the house knew at what watch the theefe would come he would surely watch Watch therefore for ye know neither the day nor the hour when the Son of man will come Luke 19.13 Occupy till I come 12. For what cause God deferreth that judgement HEe deferreth it 1. To exercise faith patience hope and prayer in the godly 2. That all the elect may be gathered to the Church For in respect of them and not in respect of the wicked doth the world continue for the creatures were made for the children of the house the wicked use them as theeves and robbers But when the whole number of the Church is fulfilled and gathered together then shall be the end Now God will have the elect gathered by ordinary means he will have them in this life to hear the word and by it be renewed and converted to which is required some tract of time 3. Hee deferreth it that hee might grant unto all a time and space of repentance as in Noahs time and that his deferring might leave the wicked and obstinate without excuse Rom. 2.4 9.22 Despisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance God suffereth with patience the vessels of wrath prepared to destruction 13. Whether the last judgement be to be wished for WE are doubt lesse to wish for the day of judgment because it is an undoubted signe and token of that difference whereby the elect are discerned from the reprobate which declaration the godly do earnestly desire Moreover it shall be a delivery out of those miseries in which wee are Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death Revel 22.17 The Spirit and the Bride say Come Lord Jesu which they say not who are not ready to receive the Lord for the wicked tremble and shake at the mention of that judgment The meaning of the Article I beleeve in Jesus Christ which shall come to judge the quick the dead What is the meaning then of this Article I beleeve in Christ which shall come to judge the quick and the dead Ans I beleeve 1. That Christ shal certainly come and that at his second coming there shall follow a renewing of heaven and earth 2. That the self-same Christ shall come who for us was born suffered and rose againe 3. That he shall come visibly and gloriously to deliver his Church whereof I am a member 4. That he shall come to abject and cast away the wicked into everlasting pains Our comfort by Christs coming By these we receive great and sound comfort also and consolation For seeing there shall be a renovation or renewing of heaven and earth we have a confidence and trust that our state also shall be at length other and better then now it is seeing Christ shall come we shall have a favourable Judge for he shall come to judge who hath merited righteousnesse for us who is our Brother Redeemer Patron and Defender seeing he shall come gloriously he shall also give a just sentence and judgement and shall be mighty enough to deliver us seeing hee shall come to deliver his Church great cause why wee should cheerfully expect him seeing he shall abject and cast away the wicked into everlasting torments let us suffer patiently their tyranny To conclude seeing he shall deliver the godly and cast away the wicked he will also deliver not cast away us and therefore it is necessary that we repent and be thankfull in this life and flie fleshly security that we may be in the number of them whom he shall deliver ON THE 20. SABBATH Quest 53. What beleevest thou concerning the holy Ghost Ans First that he is true and co-eternall God with the eternall Father and the Son a 1 John 5.7 Gen. 1.2 Isa 48.16 1 Cor. 3.16 6.19 Act. 5.3 4. Secondly that he is also given to mee b Gal. 4.6 Mat. 28.29 30. 2 Cor. 1.22 Ephes 1.13 to make mee through a true faith partaker of Christ and all his benefits c Gal. 3.14 1 Pet. 1.2 1 Cor.
Church is 1. Visible or Militant which in this world fighteth under Christs Banner against the world the flesh and the Divell This Militant Church is either visible or invisible The visible Church is a company among men imbracing and professing the true and uncorrupt Doctrine of the Law and the Gospel and using the Sacraments aright according to Christs institution and professing obedience unto the Doctrine in which company are many unregenerated or hypocrites consenting notwithstanding and agreeing to the Doctrine in which also the Son of God is forcible to regenerate some by the vertue of his Spirit unto everlasting life Or it is a company of such as consent in the Doctrine they professe wherein notwithstanding are many dead and unregenerate members Mat. 7.21 13.21 42. Not every one that saith unto me Lord Lord shall enter into the Kingdome of heaven Hither pertain the parables of the Seed and the Tares likewise of the Net gathering both good and bad Fish The invisible Church is a company of those which are elected to eternall life 2. Invisible in whom a new life is begun here by the holy Ghost and is perfected in the life to come This Church as long as it warfareth and sojourneth on earth alwayes lieth hid in the visible Church It is otherwise called the Church of the Saints They which are in this invisible Church never perish therefore neither are any Hypocrites therein but the Elect only John 10.28 2 Tim. 2.19 Why it is called invisible of whom it is said No man shall pluck my sheep out of mine hands The foundation of the Lord remaineth sure and hath this seale The Lord knoweth who are is It is called invisible not that the men therein are invisible but because their faith and godlinesse is invisible neither is known of any but of themselves in whom it is and because we are not able certainly to distinguish or discerne in the visible Church the true godly from the Hypocrites Moreover both these parts of the true Church both visible and invisible are either universall or particular The universall visible Church The universall visible Church is the company of all those which professe the Doctrine wheresoever in the world they be The particular visible Church The particular visible is also a company of those which professe the doctrine but in some certaine place The visible Church is universall in respect of the profession of one faith in Christ and of one Doctrine and worship But it is particular in respect of place and habitation The universall invisible and of diversity of rites and customes So also the invisible Church is universall as all the Elect in whatsoever place they be and whatsoever time they lived have one faith againe it is particular as either in this or that place they have the same faith Now all particular Churches are parts of the universall and the visible are parts of the universall Church visible as also the invisible are parts of the universall Church invisible And of this personall visible Church doth the Article or Creed speak properly I beleeve the holy Catholike Church For besides that the universall invisible Church is Catholike it is also nobilitated with this title that it is Holy Further in this is the true communion of Saints between Christ and all his members What difference between the visible and invisible Church Rom. 8.30 There is almost the same difference betweene the visible and invisible Church which is between the whole and part For the invisible lieth hid in the visible as a part in the whole Which appeareth out of this place of Paul Whom the Lord predestinated them also he called This calling whereby the Lord calleth us is of two sorts inward and outward The inward Saint Paul saith was wrought according to the purpose of saving men and the Elect are called by both Hypocrites are called onely by the outward calling And in respect of this outward calling is the Church called visible and the Church of the called where are Hypocrites also But the invisible is called the Company or Church of the Elect and Chosen Object 1. If the whole be visible the part also is visible Answ That part also is visible as concerning men elected or as they are men and as they professe the Doctrine of the visible Church but it is not visible as concerning the godlinesse or faith of men or as concerning faith and repentance in men Object 2. They which are in the Church perish not as the definition of the Church affirmeth Many Hypocrites are in the Church Therefore either Hypocrites shall not perish or it is false that they which are in the Church perish not Answ They which are in the invisible Church perish not and of this was our definition But the Minor proposition speaketh of the visible Church in which are many Hypocrites Object 3. Where the invisible Church is not neither is the visible In the time of Popery was not the invisible Therefore there was not the visible Ans I deny the Minor For there also were remnants that is there were alwayes some mingled with those dregs who held the foundation some more purely some lesse In summe The Church was oppressed but not extingnished The Church of the Old Testament and the New There is also another division of the Church into the Church of the Old Testament and of the New The Church of the Old Testament is a company or congregation imbracing the Doctrine of Moses and the Prophets and making profession that they will imbrace in Jury the Mosaicall Ceremonies and keep them and as well in Jury as also out of Jury imbrace the things signified by those Ceremonies that is beleeving the Messias which was to be exhibited The Church of the New Testament hath not these differences because all beleeve in the Messias already exhibited This Church is a company imbracing the Doctrine of the Gospel using the Sacraments instituted by Jesus Christ and beleeving in him being exhibited the true Messias 3. what are the tokens and marks of the Church Profession of the true doctrine THe marks of the true Church are Profession of the true uncorrupt and rightly understood Doctrine of the Law and Gospel that is of the Doctrine of the Prophets and Apostles There concurre withall oftentimes errours but yet notwithstanding this mark is sure if the foundation be kept albeit stubble be builded thereon yet so that those errours of stubble be not maintained The right use of the Sacraments The right and lawfull use of the Sacraments For amongst other ends of the Sacraments this is one that this company of Gods Church may be discerned from all Sect and Hereticks Profession of obedience to the doctrine Mat. 28.19 20. Profession of obedience to the Doctrine or Ministery These three marks of the Church are contained in those words of Christ Go and teach all Nations baptizing them in the name of
is The washing by the bloud of Christ in the Supper The body and bloud of Christ Ans The thing is not diverse because it is the same To be washed by the bloud of Christ and To drink the bloud of Christ as we have heretofore proved But the manner of the signifying one and the same thing is diverse that is there is a diverse similitude of one and the same thing signified by the signes or one and the same thing hath a diverse similitude or proportion Therefore as in Baptisme so in Circumcision likewise and the Passeover is promised a spirituall thing not a corporall and so also here in the Lors Supper 3. The third sort of Arguments which are deduced from the analogie of faith 1. FIrme and strong reasons are drawne from the Article which is concerning the truth of Christs humane nature Christ took a humane nature like unto us in all things sinne only excepted and retaineth the same through all eternity for our comfort and safety but humane nature is neither infinite neither can it be in moe places at once nor visible and invisible both together For it is proper unto the Deity only which is unmeasurable to be essentially in many or in all places at once according to that saying of Scripture Jerem. 23.24 Am not I he which fill heaven and earth and by this very attribute or property God is distinguished from all creatures Now the God-head it selfe cannot at the same time be both visible and invisible finite and infinite but in its own substance remaineth alwayes invisible incomprehensible and infinite else could it not be unchangeable We may not therefore imagine that when Christ said This is my body his body then sate both visible to them at the Table and yet was invisible also in the bread or that now it is both visibly conversant in heaven and invisibly contained in the bread 2. From the Article of Ascension Christ ascended truly that is was in his body visibly and locally taken up into heaven so that his body remained not nrr now remaineth on earth but in heaven whence he shall visibly returne to judgement He is not therefore in the bread Or thus we may urge the reason Christs body is finite as being a true body But it is now in heaven Therefore Christs body is not in While they beheld him he was taken up Acts 1.9 Colos 3.1 Seek the things which are above where Christ is The Major also is evident For if the true and very body of Christ be infinite it is on earth was no true body of Christ but apparent and phantasticall because it cannot agree no not to the God-head it selfe to be at one time finite and infinite sensible and insensible and so all those things which are spoken of Christ in the Articles of our Beliefe should not have been done indeed but only should have seemed and appeared to be done and so we should as yet remain in death Now here are two things to be noted 1. That by the argument drawn from the ascension Christs body is not cleane taken out of the Supper as some cavill but only out of the bread For the distance of heaven and earth only hindereth the existence of Christs body both in heaven and in the bread together but not his presence in the Supper to be spirituall eaten by faith For our faith in the word of the promise annexed to the bread and wine beholdeth and imbraceth the body and bloud of Christ and all his benefits there present 2. That the Argument of the Ascension not done but together with the former Argument of the truth of his humane nature overthroweth the opinion of a corporall presence of Christ in the bread For if Christs humane nature might be every-where or present in many places his Ascension could not hinder but that he might at once be both in heaven and in the bread But whereas the humane nature is finite not present in many places nor every-where hence it is that the Argument borrowed from the Article of his Ascension presseth most powerfully and as in the first Supper the consequence derived from the property of his humane nature thus Christs body sits at the Table Therefore it is not in the bread or in the mouth of his Disciples is sound and good so now we necessarily conclude out of the truth of his Ascension thus Christs body is in heaven Therefore it is not in the bread or elsewhere on earth Object It is humane reason alone that judgeth Christs corporall presence in the bread contrary to these Articles of faith Therefore they are not indeed contrary Answ We deny the Antecedent For not reason onely but the Christian faith and Gods Word reacheth us that Christs body is a true humane and finite body and not conversant at once in all or many places and that now since it ascended into heaven it is not in the earth but remaineth and abideth in heaven untill he returne thence to judge the quick and the dead That Christs body then should be present at once in heaven and in the bread is repugnant not to humane reason only but also to Gods Word This indeed is a principle uncontroversed How farre forth we are not to listen to mans reason in divine matters That mans reason in divine matters oppugning Gods Word is not to be regarded but ought to be subject thereunto Notwithstanding it is not simply to be cashiered or discharged no not in controversies of Divinity as if we were to bring a meer brutish and blockish sense to the sifting of the truth of Gods Word but we are to use reason aright to discern therby truth from falshood For to this end was reason given to us men that we should discern by the light of understanding contradictory opinions and fully conceiving what is consonant with Gods Word and what jarreth therewith should applaud and imbrace the one and reject the other If this be not grounded and settled in us there will be no opinion so absurd and impious there will be nothing in the polluted sinks of all Hereticks so filthy and monstrous which may be confuted by holy Scripture For Hereticks and Deceivers will alwayes except against us that their opinions impugne not the truth of Gods Word but that they seeme onely in mans reason so to doe Repl. The Scripture attributeth to Christs body many properties and prerogatives supernaturall or above and beyond nature which are not incident to our bodies as to walke on the waters to be transfigured to be carried up into heaven to pierce and passe through a stone and closed doores to be united to the God-head personally to be made a sacrifice for our sinnes c. Therefore it is no absurdity to attribute unto it presence in heaven and in the bread both at once or even ubiquity it selfe Ans In the Antecedent are many untruths mingled with some truths For the penetration of Christs body through the stone
the substance of bread and wine is quite abolished and the accidents onely remaine 7. The end of the Supper is the confirmation of faith in Christ and his one onely sacrifice The end of the Masse is a confirmation of that opinion of workes meritorious for their very working and performance and a deniall of Christs sacrifice 8. The Supper teacheth us that Christ is to be adored above in heaven The Masse-mongers adore him under the formes of bread and wine These differences prove that the Popish Masse in the foundation and ground thereof is nothing else but a deniall of CHRISTS onely sacrifice and an horrible Idolatry They further point out unto us many causes for which the Popish Masse ought to be suppressed abolished and abandoned far out of the Church Nine causes why the Masse is to be abolished of which are these here expressed 1. The Popish Masse is a manifold corrupting or rather abolishing of the whole rite instituted by Christ For it taketh away the cup from the people and admitteth many childish toyes unknowne to the Apostles and never practised by religious antiquity when as notwithstanding no creature hath any power to institute any Sacraments or to change and abolish the constitutions and ordinances of God 2. The Masse taketh away the signe and Sacrament it selfe because it transformeth the signe into the thing signified For it denieth that there is any bread and graine remaining but saith it is the flesh and bloud of Christ substantially which is flat repugnant to the nature of a Sacrament which admitteth not that the substance of the signes be abolished nor requireth a physicall connexion of the signes and things signified and therefore no transubstantiation or corporall presence in the Supper but leadeth us unto Christ crucified and now reigning in heaven and thence communicating himselfe unto us 3. The opinion of Merit in the worke done is grounded on the Masse For the Masse-Priests feigne that the Masse is a propitiatory sacrifice which for its own worth doth merit even by the worke it selfe wrought that is through the externall right and action both for him that celebrateth and for others remission of sins Whereas even Moses sacrifices had not this property or power but the only sacrifice of the Son of God once offered for us whereunto the Lords Supper leadeth and directeth us and from which the Masse with-draweth us In what sense the Fathers call the Supper a sacrifice The Fathers indeed sometimes call a supper a Sacrifice and so it is but an Eucharisticall or thanksgiving sacrifice not a propitiatory sacrifice as the Papists dreame And the Supper verily is even that same sacrifice which Christ offered in such sort as the bread is that body which Christ gave for us but sacramentally But our Masse-Priests will have the Masse to be not the same sacrifice which Christ offered but diverse and different from it For they terme it a sacrifice without blord whereby is obtained remission of sins Therefore in very truth they deny Christs bloody sacrifice whilst they deny that Christ hath perfectly merited remission of sinnes and invent another sacrifice for the purging of sin howsoever in words they professe that they offer no other sacrifice then that which Christ offered For it is one thing for the same sacrifice to be often offered which cannot be verified of Christs sacrifice and another thing for one sacrifice to be once offered and that sufficient to take away all sins which the Scripture affirmeth of Christs sacrifice For these speeches are contradictory This sacrifice alone is sufficient for remission of sins and This sacrifice with others is offered for sins 4. In this errour another lurketh whereas they beare us in hand that by their Masses they are able to obtaine remission of sins and redemption of soules for such as are absent dead or in Purgatory though Gods word contrariwise reach that we shall be cloathed in heaven if we be found cloathed and not naked on earth and that we shall be judged as we are found in our departure out of this life Cont. Demet. For saith Cyprian When we are once deceased and have departed this life there is no place for repentance no effect of satisfaction here life is either lost or gained here we procure eternall salvation by our worship of God and fruit of faith 5. Hereof also is hatched another fancy seeing they feigne that by that worke of offering the sacrifice in the Masse they do not only merit remission of sins but other benefits also as healing of sick men sheep horses oxen swine c. Wherefore they feigne that in the Masse corporall blessings and different in kinde from those which are promised in the Gospel and sealed by the Sacraments are imparted unto them 6. The Masse is repugnant to Christs Priest-hood because he is the onely High Priest who hath power to offer himselfe The Pope with his companions most impudently pulleth this honour to himself For these deceivers and lying men feigne with great contumely and despite to Christ that they offer againe Christ unto the Father and that they alone are worthy men to offer Christ unto his Father when yet no man no Angel neither any creature is of that dignity and worthinesse as that he may sacrifice the Sonne of God For the Priest is above the sacrifice they therefore who will be the Priests to offer Christ mount and lift themselves above him Object The Priests slay not but offer only and present the Son unto the Father that for his sake he may remit us our sinnes and so they only apply that one and only sacrifice of Christ Ans It is enough that they say that they offer Christ with their hands For it remaineth that they make themselves Priests and so place themselves above Christ the Son of God Neither is it materiall that they deny that they slay Christ Many things were offered of old by the Priests which were not slain neither were of that quality but were only offered as cakes and liquid offerings and burnt offerings and other such like The Jewes indeed slew Christ but it cannot thence be affirmed that they did sacrifice him but Christ himselfe was willingly slaine and therefore sacrificed himselfe Christ through the eternall spirit offered himselfe without spot to God Heb 9 1â— Heb. 9.28 and verily he offered himselfe once a sacrifice unto his Father for us Christ was once offered to take away the sins of many and to them that looke for him shall he appear the second time without sin unto salvation Christ after he had offered one sacrifice for sins Heb. 10.12 A propitiatory sacrifice cannot be without bloud sitteth for ever at the right hand of God Now the Papists contrary to these manifest places of Scripture will have Christ to be often offered in the Masse For they say they sacrifice him indeed but slay him not But a propitiatory sacrifice cannot be without slaughter for Without shedding of
Whether God hath bestowed his Son upon all the world that is on all and every man to be a Saviour even to the ends of the earth of all them that embrace him by faith whereas we do both know and â—each the same thing from the mouth of Christ But Puccius and Huberus on the contrary cry out That Christ is given as a Saviour to all men absolutely and hath saved all men effectually whether they beleeve or not It is well then that Osiander fights for us and refutes his owne brethren himselfe ARTICLE III. Of Christs ascension into Heaven I. WE beleeve that properly and without any trope Christ ascended from earth into a heaven by a true and locall motion of his body by his divine power in the presence of his Disciples and that he is for our sakes in b heaven untill he returne to judge the quick and the c dead Testimonies of Scripture a Acts 1.9 10 11. And when he had spoken these things while they beheld he was taken up and a cloud received him out of their sight And while they looked stedfastly towards heaven as he went up behold two men stood by them in white apparell Which also said Ye men of Galilee Why stand ye gazing up into heaven This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seene him go into heaven b Heb. 8.4 If Christ we upon earth he were not a Priest Heb. 9.24 Christ is not entred into a sanctuary made with hands c. but into heaven it selfe that he may appeare in the presence of God for us Col. 3.1 Seeke the things which are above where Christ is sitting at the right hand of God Acts 3.21 The heavens must containe Christ untill the time of restitution of all things which God hath spoken by the mouth of all his holy Prophets since the world began c Acts 1.11 This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seene him go into heaven Mat. 24.30 Then shall appeare the signe of the Son of man in heaven and they shall see him come in the clouds of heaven with power â—nd great glory Mat. 25.31 But when the Son of man shall come in glory and all his holy Angels with him then he shall sit downe upon the throne of his glory 1 Thes 4.16 For the Lord himselfe shall come downe from heaven with a great shout with the voice of an Arch-angel and with the trumpet of God Phil. 3.20 From whence we expect our Saviour the Lord Jesus Christ II. What heaven that is and what place it is unto which Christ ascended we will not inquire but leave it to those that are curious seeing it is written Isai 64.4 1 Cor. 2.9 Eye hath not seene nor eare heard neither have entred into the heart of man the things which God hath prepared for them that love him Notwithstanding we beleeve piously and with the Scripture that it a is a place not on this b earth nor c below nor every-where but above and without this visible d world the heaven of e heavens the habitation and throne f of God in light g inaccessible the house of h our Father the City of the living i God the Saints native k country where Christ is l now at the right hand of God interceding m for us and preparing a place n for us from whence we expect he will o returne downeward into the p clouds that he may receive us unto q himselfe Testimonies of Scripture a 1 King 8.30 Heare the supplications of thy servant and of thy people Israel which shall pray in this place heare thou from the place of thy habitation that is from heaven heare and spare John 14.2 In my Fathers house are many mansions if it were not so I would have told you I go to prepare a place for you Phil. 3.20 From whence we expect our Saviour the Lord Jesus Christ b Jer. 31.37 Thus saith the Lord If the heavens above can be measured and the foundations of the earth beneath c Luke 16.26 Besides all this betweene us and you there is a great gulfe fixed so that they which would passe from hence to you cannot neither can they passe to us that would come from thence d Ephes 4.10 He that descended is he also that ascended far above all heavens that he might fulfill all things Heb. 4.14 Having therefore our High-Priest Jesus Christ who hath entred into the heavens e 1 King 8.27 The Heaven and heaven of heavens do not containe thee Psal 115.16 The heaven is the Lords but the earth he hath given to the sons of men f 1 King 8.45 Heare from heaven from the place of thy habitation their prayers 1 Tim. 6.15 The King of kings and Lord of lords inhabits light inaccessible g John 14.2 In my Fathers house are many mansions I go to prepare a place for you h Heb. 11.10 Abraham did looke for a City having a foundation whose builder was God i Heb. 12.32 You are come to mount Sion to the City of the living God the heavenly Jerusalem and to an innumerable company of Angels k Heb. 11.14 For they that say such things declare plainly that they seeke a countrey l Heb. 9.24 Not into the sanctuary made with hands is Christ entred but into heaven it selfe that he might appeare now for us in the presence of God m Rom. 8.34 Who is he that condemneth It is Christ that died yea rather that is risen againe who is even at the right hand of God who also maketh intercession for us n John 14.2 I go to prepare a place for you o Phil. 3.20 For our conversation is in heaven from whence we looke for the Saviour the Lord Jesus Christ p Acts 1.11 This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seene him go into heaven 1 Thes 4.16 17. The Lord himselfe shall descend from heaven with a shout with the voice of the Archangel and with the trump of God and the dead in Christ shall rise first Then we which are alive and remaine shall be caught up together with them in the clouds to meet the Lord in the aire and so shall we ever be with the Lord. q John 14.3 I will come againe and will receive you unto my selfe that where I am there you may be also John 17.24 Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me III. Thither not often but a once not in his mothers womb but the fortieth day after his b resurrection not every-where but on mount c Olivet not apparently but by the true motion of d his body not invisibly but his Disciples looking on and accompanying him with their eyes not with their feet he e ascended and left the f world by a corporall departure entring
his body into heaven not carrying away his majesty from the g world because though he be absent in his body presenting himselfe to the Father for us and sitting at his right hand he yet dwels in the Saints by his Spirit and suffers them not to be Orphans as religious Antiquity h speakes Testimonies of Scripture and of the Ancient Fathers a Heb. 9.12 Christ by his owne bloud hath entred once into the holy place having obtained eternall redemption b Acts 1.3 After Christ had suffered he shewed himselfe alive to his Disciples with many certaine signes being seene of them for 40. dayes c Acts 1.11 Then the Apostles returned to Jerusalem from the mount called Olivet which is neere to Jerusalem being distant a Sabbath dayes journey d Acts 1.9 And when he had spoken these things while they beheld he was taken up and a cloud received him out of their sight e Austine Tract in John 50. According to the flesh which the Word assumed according to that which was borne of the Virgin according to that which was apprehended by the Jews which was fastened to the tree which was taken downe from the Crosse which was wrapped in linnen which was laid in the Sepulchre which was manifested in the Resurrection you shall not have him alwaies with you Why because he conversed according to his bodily presence 40. dayes with the disciples and they accompanying him by seeing not by following he ascended into heaven and is not here Chrysost Serm. de Ascens Domini Tom. 2. p. 328. Because the space from earth to heaven is great and the sight of their eyes could not throughly perceive the body that was carried unto such an altitude but as our eye-sight failes us when we looke upon a bird mounting high so the higher that body was elevated the more was the sight of the beholders eyes weakened nature not being able to reach higher with the eye therefore the Angels stood shewing the celestiall journey lest any should suppose but that he was carried up into heaven after the manner of Elias who was elevated thither from you Ibid. See what space is betweene heaven and earth or betweene earth and hell or how far this heaven is distant from the higher heaven or how great the space is from the higher heaven to the Angels or from the higher powers to the seat of our Lord above all these is our Nature elevated that man who was here so low that he could descend no lower should be elevated unto such an high seat that he can ascend no higher therefore Paul saith He that ascended is he also that descended Ibid. He descended into the lower parts of the earth and ascended above all heavens f John 16.28 Againe I leave the world and go to the Father g August Tract in Joh. 102. He left the world by a corporall departure he went to the Father by a corporall ascension nor did he forsake the world by his presentiall government Idem Tract in Joh. 50. The Priests commanded that if any man knew where he were he should shew it that they might apprehend him We saith he will now shew to the Jews where Christ is I wish that all who are of their seed would heare and understand who gave command that it should be shewed them where Christ is Let them come to the Church and heare where Christ is and let them apprehend him They shall heare it of us they shall heare it of the Gospel He was slaine by their parents he was buried and rose againe he was knowne of his Disciples in their presence he ascended into heaven there he sits at the right hand of the Father who was judged shall come to judge let them heare and hold Thou wilt answer Whom shall I hold One that is absent Send up faith and thou hast held him Thy parents held him in the flesh hold thou him in thine heart because Christ being absent is present for if he were not present with us he could not be held by us But because that is true which he sayes I am with you to the end of the world he is both gone and yet is here he hath both returned and not deserted us He hath entred his body into heaven and hath not taken away his majesty from the earth h Cyril in Joh. l. 11. c. 3. For though he be absent in body presenting himselfe to the Father for us and sitting at his right hand yet he dwels in his Saints by his Spirit and suffers them not to be Orphans IV. By this only Orthodox faith we know where Jesus Christ our treasure is to be sought and called upon to wit above in heaven at the right hand a of God for where our treasure is there will our b heart be from whence wee must look for him namely from c heaven where lastly our mansion must be after this life to wit in heaven where our Lord hath prepared a place d for us Testimonies of Scripture a Col. 3.1 Seeke the things above where Christ is sitting at the right hand of God b Mat. 6.21 Where our treasure is there is our heart c Phil. 3.20 Our conversation is in heaven whence we looke for the Saviour c. d John 14.3 I go to prepare a place for you I will come againe and receive you unto my selfe that where I am there you may be also John 17.24 Father I will that where I am they may be with me that they may see my glory e 1 Thes 4.17 We shall be caught in the clouds to meet the Lord in the aire and so we shall be alwaies with the Lord. V. We reject those odious fictions of the Ubiquitaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onera molesta as strangers from the Christian faith concerning heaven and Christs ascension the most of which fopperies to be seene in their books are scarce worthy of Lucian Surely pious posterity will have cause enough to groane and to wonder at the power of errour 1. They say That the heaven which is above this world which Brentius saith he laughs at is an old wifes dreame or a Thalmudicall or Mahumeticall phansie 2. That the heaven into which Christ ascended is not a place nor above but is God himselfe because forsooth the heaven was incarnate and died for us that it is every-where in which also hell it selfe is and in which not only the Saints but Sathan also and his Angels are found 3. That Christ ascended often into heaven invisibly in the womb of his Mother where the Word was made flesh on the Crosse where giving up the ghost he laid aside the forme of a servant in his resurrection from the dead Lastly visibly upon mount Olivet 4. That this last Ascension was not a true Ascension into heaven but a wonderfull lifting up of Christs body even to the clouds a sight dispensed with or a visible vanishing 5. That Christ in passing to his Father that is in his ascension to heaven did not a haires
exalted him and hath given him a name above all names that at the name of Jesus every knee should bow of things in heaven on earth and under the earth and that every tongue should confesse that Jesus Christ is Lord to the glory of God the Father VI. The glory of Christ the Mediatour doth first consist in that high perfection and dignity of the person of the Mediatour even according to that nature which was assumed being adorned with unspeakeable excellencies of endowents with happinesse and majesty and with that sublime exaltation above all principality power and dominion all things being put under his feet that he might be the Head of the a Church by which the Father governes all things in heaven and b earth the natures remaining whole and unconfused as also the properties of nature in this glory Which as Austine saith gave to the flesh to be immortall but tooke not away the c nature Testimonies of Scripture and of some Ancient Doctors a Ephes 1.20 21. God placed Christ at his right hand in heaven far above all power c. b John 5.22 For the Father judgeth no man but hath committed all judgement to the Sonne Acts 17.31 God will judge the world in righteousnesse by that man whom he hath appointed c August Epist 57. ad Dardanum Doubt not then but the man Christ Jesus is now there from whence he will returne call to minde and hold faithfully the Christian Confession because he is risen from the dead hath ascended into heaven sitteth at the right hand of the Father nor from any other place but from thence will he come to judge the quick and dead and so he will come as the Angell witnesseth after the same manner that he was seene to go into heaven that is in the same forme and substance to whom he gave immortality but tooke not his nature away VII Secondly it consists in the glorious administration of his Propheticall Sacerdotall and Regall offices by which as Mediatour he declares himselfe even in his assumed humane nature that he is appointed Lord and Judge of all a things and that he rules most powerfully in heaven and b earth gathering to himselfe out of the race of mankinde a perpetuall c Church by the holy Ghost and the Word making intercession for d her and defending her by his divine power on e earth untill having freed her from all molestations and from her enemies he glorifie her in f heaven Testimonies of Scripture a Acts 2.36 Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ Acts 5.31 God having exalted him at his right hand hath made him Prince and Saviour that he might give to Israel repentance and remission of sinnes See Act. 17.31 John 5.22 b Psal 110.2 Beare thou rule in the midst of thine enemies 1 Cor. 15.25 He must reigne till he hath put all his enemies under his feet c Ephes 4.11 He gave some to be Apostles some Prophets some Evangelists some Pastors and Doctors Rom. 1.17 The Gospell is the power of God to salvation to every one that beleeves Marke 16.21 The Lord did cooperate and confirmed the word with signes following d Rom. 8.34 Christ is at the right hand of God and maketh intercession for us Heb. 9.24 Christ hath now entred into heaven that he might appeare before God for us 1 John 2.1 We have an Advocate with the Father Jesus Christ the righteous e Mat. 16.18 The gates of hell shall not prevaile against her John 10.28 I give unto them eternall life and they shall never perish neither shall any man pluck them out of mine hand f John 17.24 Father I will that they whom thou hast given to me may be where I am that they may behold my glory VIII Lastly in the perfection of that honour and worship due a to the Mediatour gloriously reigning even in our humane nature to wit that he is acknowledged by Angels men and all creatures and by them is adored and celebrated as their head and Lord as it is written And let all the Angels of God worship him Also Psal 1.6 Psal 97.7 Phil. 2.10 At the Name of Jesus every knee shall bow of things in heaven on earth and under the earth Testimonies of Scripture a Acts 9.14 In this place he hath power from the High-Priest to binde all that call on thy Name 1 Cor. 1.2 To all that call upon the Name of our Lord Jesus Christ in any place c. Rev. 5.9 Thou art worthy to receive the booke and to open the seales thereof because thou hast beene slaine and hast redeemed us by thy bloud out of every Tribe Langue People and Nation See also Rev. 4.11 and 8.13 and 19.5 6 7. IX Therefore these and such like doctrines of the Ubiquitaries are false and prodigious 1. That Christs humanity presently in his conception when the Word was made flesh did sit at the right hand of God 2. That to sit at Gods right hand is nothing else but to be united personally to the Son of God who is the Fathers right hand 3. That it is all one with his ascending to heaven 4. That it is to be made man and to become God 5. That it is all one with Christs humanity filling heaven and earth and being every-where ARTICLE V. Of Predestination I. TO deny in God an eternall predestination of mankinde is to deny God himselfe and to give the lye to the holy Scripture for as Luther (a) De servo arb cap. 143. saith truly God being spoiled of his power and wisdome in electing what will he be else but the Idoll of Fortune by whose power all things are done rashly or at randome And at length it will come to this that men are damned and saved with the knowledge of God as who hath not discriminated by a certaine election those that shall be saved and damned but a generall lenity tolerating and hardning being proffered to all then a correcting and punishing mercy he hath left it to mens choice whether they will be saved or damned he himselfe perhaps being gone to feast with the Ethiopians as Homer saith Austine in his booke De bono persever c. 18. averreth That no man can dispute except he will fall into error against this predestination which saith he we defend according to the holy Scripture and cap. 21. Therefore it savours too much of contention saith he to contradict predestination or to doubt of it II. Therefore of predestination we must speake and be silent with the Scripture for what God will have concealed must not be enquired after and what he hath revealed must not be neglected lest in those we be found unlawfully curious in these damnably ungratefull as (b) l. 1. ad Monimum p. 8. Ambrose excellently III. Neither that we may give this caution with Fulgentius is there any coactive necessity of mans will to be expressed by the name of
can receive a good or evill specification according to the naturall mans will 70. Or that it is a speciall influx but onely suasive the efficacy of which is in mans will against these Scriptures God giveth to will and to do And No man can come to me Phil. 2.13 John 6.44 except the Father draw him 71. Another impious falshood That they whom God predestinated to glory were by their fore-seene merits predestinated or after and for their fore-seene merits against these Scriptures Before the children had done good or evill Rom. 9.11 Ephes 1.4 5. He elected us before the foundation of the world that we might be holy and without blame He elected us according to the purpose of his will unto the praise of the glory of his grace 72. Which Pelagian dreame is not to be called predestination but post-destination 73. Another impious falshood that they can absolutely fulfill Gods Law against this Scripture In many things we offend all And Jam. 3.2 Rom. 8.3 What was impossible to the Law 74. Yea that they can do more then by the Law they should do against this Scripture When you have done all you can say We are unprofitable servants Luke 17.10 we have done what we ought to do 75. Yea that they can be free from all sin in this life if they will against this Scripture Surely there is none just upon earth Eccles 7.21 who doth good and sinneth not 76. Of this the Pelagians of old did brag Mat. 6.12 Luke 11.4 therefore were bid blot out of the Lords Prayer these words Forgive us our sins that is to make an officious lye or to mock God 77. And another impious falshood That by good works they merit life eternall of condignity Rom. 6.23 against this Scripture Life eternall is the gift of God 78. Another falshood That by reason of their good works they can be confident in the day of Gods judgements Psal 130.3 against this Scripture Lord if thou observe our sinnes who can indure it 79. Another blasphemy That by their merits they make God indebted to them that if he do not give them life eternall he must be unjust who forsooth may be sued for such an injurie against these Scriptures Rom. 2.13 11.35 9.20 We are debtors Who gave to him first and it shall be restored to him What art thou that answerest God 80. And it is no lesse blasphemous that Christ alone is not our Mediatour but the Saints Canonized by the Pope make Intercession for us 1 Tim. 2.5 as mediatours in heaven against this Scripture There is one Mediatour of God and man the man Christ Jesus 81. Such as this that They who depart in the faith go into Purgatory fire to suffer for their veniall sins against the Gospell Blessed are they from henceforth who die in the Lord. Rev. 14.13 John 2.24 He that beleeveth in me hath life eternal neither doth he come into judgement but passeth from death to life 82. Another hypocriticall falshood is That the Sacraments instituted by God are not signes of grace confirming faith but vessels containing and confirming grace by the work wrought against this Scripture Rom. 4.11 Abraham received the signe of Circumcision the seale of the righteousnesse of faith 83. And this also of the seven Sacraments of the New Testament unknowne in the Gospell and in the primitive Church 84. And this also of forbidden meats which in the New Testament the Apostle calleth the doctrine of Devils 85. And this doctrine which prohibits Bishops to marry against this Scripture 1 Tim. 3.2 Tit. 1.6 Let a Bishop be the husband of one wife 86. And this blasphemous falshood That the Priests by the five words of consecration do transubstantiate in the Masse the Host into the very body of Christ daily sanctifying it to God the Father and destroying it for the sins of them that live on the earth or that are dead in heaven and Purgatory Rom. 6.9 Heb. 10.13 against these Scriptures Christ dieth no more By one oblation he hath consummated all 87. And who is able to rehearse their other falshoods impieties and blasphemies concerning the Cup of which sacrilegiously they have robbed the people of Contritions Confessions Satisfactions Indulgences Jubilees Holy-dayes Fastings c 88. Therefore Popery by maintaining so many false impious blasphemous doctrines hath fallen from the faith and hath overthrowne salvation both to it selfe and friends 89. Which apostacy from the Faith the Spirit hath plainly fore-told 1 Tim. 4.2 3. That in the latter times some shall fall from the faith giving heed to deceiving spirits and doctrines of Devils speaking falshoods forbidding to marry and commanding to abstaine from meates which God hath made to be received with thanksgiving 1 Thes 2.3 90. The Apostle also foretold that this apostacy should be the signe of revealing the Man of sin and son of perdition that is Antichrist 91. This is that great earth-quake by which Christ the Son of righteousnesse was made black as a sack-cloth the Moone that is the Church was turned into blood the Stars that is the Bishops fell from heaven to earth the firmament of the Scripture being foulded up departed in the second vision of the Revelation 92. This pestilent fume whilst the fifth Trumpet blew openly flying out of the bottomlesse pit by Antichrists meanes that apostaticall Star the black inchantments of Papall decretals and of Schoole Divinity by which Christ the Son of righteousnesse and the heire of heavenly doctrine was obscured and the innumerable vermine of Clericall and Monasticall Locusts eating up the greene pasture of the Church and tormenting men were brought into the Christian world in the third vision of the Revelation 93. These are the great blasphemies but yet not all to which the Beast that came out of the sea opened his mouth And this is the Dragon-language of that earthly Beast making shew of the Lambs two hornes in the fourth vision of the Revelation 94. These are the darknesses with which his kingdome was obscured when the fifth Violl was powred out upon the Beasts throne c. in the fifth vision of the Revelation 95. We have the apostacy of Popery from the Faith fore-told long agoe by the Angel to John and the revolution of an age being accomplished it is revealed againe by the renewed light of the Gospell 96. Which was the most urgent cause why our Parents forsooke Popery and this is the cause why we do the same and so it is concluded 97. That a Church apostatising from faith it to be deserted and forsaken for 2 Cor. 6.14 15. What union is there betweene light and darkenesse 98. Popery is that Church that is fallen from the faith as is said 99. Therefore Popery is to be deserted and avoided II. The horrible Idolatry of Popery 100. God onely is to be religiously worshipped 101. For Religion by Lactantius his definition is the bond of piety by
adored for a God the beholders before they eate knocking their breasts they worship on their face and say Thou art God my Redeemer 129. That it hath private Masses in every corner of their Churches for the quick and the dead 130. That is makes Masses concerning the Crowne of thornes the three nailes and Christs foreskin for Sailers for Travellers on foote or horse-back for great bellied women for women in travell for barren women for such as are sick of a quartan or continuall fever 131. That besides their innumerable fictitious reliques as they call them Christs consecrated slippers as an antidote against sin are shewed to religious people to be gazed upon which Pope Stephen did at Ravenna 132. That it religiously worships adores invocates dead men which it hath made Saints crying out to them Saint Peter S. Hyachinth Have mercy on me save me open heaven gates to me give me health of body c. after the Pagan manner who honoured instead of gods those men whom they thought were received into heaven saith Lactantius 133. That to the same dead men it consecrates Temples Altars Holy-dayes Masses and Sacrifices and placeth the same as tutelar gods over Cities and Provinces 134. That it worships honours adores for the soules health the images and statues of the same men in their temples narrow lanes and streets 135. That they have erected to the Virgin Mary more sumptuous statues then to God or Christ being trimmed with gold and silk and consecrate to the same waxe candles temples holy-daies priests and masses 136. That it devoutly night and day invocates the Virgin Mary stiling her The gate of Paradise the mother of mercies the life and sweetnesse the treasurer of grace the sanctuary of sinners the atoner of wickednesse and mediatresse of men and so it leaves nothing but bare words for Christ 137. That it salutes every day Mary the Queen of Heaven in that habit or worship which among the Pagans was proper to Isis which Apuleius the Platonist that he might be transformed again from his Asinine shape to a humane humbly called upon Queen of Heaven or thou beautifull Ceres c. 138. Demanding that Mary should command her son by the right of her motherhood it roares out these words O happy mother which expiates our sins by right of thy motherhood command our Redeemer 139. That in Poperie neither God nor Christ but Mary only is the Alpha and Omega the haven and wind of salvation to all men in that hymne Thou onely hope of the miserable the true mother of orphans the ease of the oppressed the physick of the sicke and all things to all men 140. That in Poperie Mary is truly their God seeing that upon her they have conferred the whole honour due to Almighty God alone by a most horrible sacriledge in Maries Psalterie praying to her as to God and adulterating the holy Scriptures Lady in thee have I trusted let me never be confounded I trust in the Lady Mother save mee The heavens declare thy glory O Virgin mother Be mercifull to mee O Lady Incline thine eare to me O Lady and heare mee Save mee O Lady for thy names sake In thine hand O Lady there is life and salvation Wash away all our sins and heale all our infirmities O Lady Into thine hands O Lady I commend my spirit In thy name O Lady every knee bowes it selfe both of things in heaven on earth and under the earth c. 141. That lastly Poperie hath drowned the Christian world in the deep mud of these superstitions and hath made drunk with the cup of these fornications the Kings and inhabitants of the earth great and small rich and poore free and bond as much as in it lyeth hath drawn them with it selfe from Christ to the hazarding of their eternall salvation 142. This is that holy Citie trod upon by the Gentiles that is the Church wasted by the Gentilizing Romans as Jerusalem was trod upon by the Roman Gentiles and that for forty two moneths thirty foure of which if wee may ghesse are almost gone God grant that the other eight moneths of their treading may be shortned for the Elects sake in the third vision of the Revelation 143. This is that spirituall Sodome the filthy shop of whoredomes and of spirituall and corporall Sodomites for these love to goe together of whom long since Petrarch spoke Whoredomes rapes incests adulteries are now the sports of Pontificiall wantonnesse in the same vision of the Revelation 144. These are the blasphemies to which the Beast out of the sea opened his mouth against God and his Name whose whole glory he hath translated to his Idols yet as it will follow upon himselfe 145. And against his Tabernacle the Church which hee hath defiled with the poyson of pestilent doctrine hath seduced with lying signes and hath by horrible idolatry thrust into destruction 146. And against those that dwell in heaven upon whom against their wills they have for their own gain thrust divine honours untill they compelled them to succeed into the place of the Gentile Idols and have wearied them with divers and sordid offices giving to one the charge of Hogs to another of Horses to the third of Asses making such a Saint the tutelar god of such a towne another the furtherer of such a trade another the curer of such a disease or driver away of such a calamitie c. in the fourth vision of the Revelation 147. This image of the Beast is that imaginary Kingdome of Popery filling temples chappels streets cathedrals with images pictures altars lamps holy-water pots which kingdome or image who adores not is murthered in the same vision of the Revelation 148. This is that great Babylon the mother of fornications and abominations of the earth with whom the Kings of the earth have committed fornication and with the wine of whose fornication the inhabitants of the earth are drunk in the same vision of the Revelation 149. We have the horrible Idolatry of Popery into which Gods worship is converted long since fore-told by the Angel to John and now after the revolution of an age detected by the renewing light of the Gospel 150. Which other cause was most urgent for our fathers to forsake and avoid Popery and so we conclude 151. That an Idolatrous Church is to be forsaken and avoided because 't is written Flee from Idolatry 152. Popery is such an Idolatrous Church as is said 153. Therefore Popery is to be avoided and forsaken III. The Antichristian tyranny of Popery 154. The damnable apostasie and horrible idolatrie of Poperie is too great a cause why we should flie from it 155. How much more detestable is it by the accession of Antichristian tyrannie 156. Yet this is more properly the fault of the head when these others have invaded the whole bodie 157. The two former mischiefes have begot this third or necessarily gone before them 158. For if the Christian world had not been seduced by
with his hands he puts in practise the work which he decreed So one Son being of two natures according to the one he workes miracles according to the other he takes upon him all sort of humility For as he is of the Father and God he works miracles as he is of the Virgin and man of his owne accord he did naturally undergoe the crosse and passion and such like Hitherto if one compare the similitude doth well agree on the other side if he compare the whole with the whole he takes away the difference For though man consist of body and soule yet he is not the same with these but some other thing as he is man he consisteth in the union of body and soule and so existeth some other third thing But Christ is not made of the Deity and humanity when he is not different from these two but both God and man Againe the soule is alwaies affected with the body which no Orthodox man that is well in his wits dare say or think of Christs divinity therefore this example of man is partly to be received partly to be avoided By which words we understand that the similitude consists in two things and in so many is discrepant It agrees first that as the reasonable soule is coupled with mans body into one person of man so God the Word with the nature of man is coupled in the one person of God and man and that by an unspeakable way Again as the union of the soule with the body is made the essentiall properties of both natures remaining entire for the soule remaines in the union invisible spirituall immortall rationall impartible but the body is visible tangible mortall void of reason and partable The union also is made without transfusion of the essentiall properties of the one nature into the other The soule is not made visible corporeall mortall irrationall partible for being united to the body The body is not made invisible spirituall immortall rationall impartible because united to the soule The union notwithstanding is made with the communion of the essentiall properties of body and soule really transient into the person of man in respect of each nature As man really becomes immortall rationall according to his soule so he becomes mortall and void of reason according to his body So the union of God the Word was made the properties of both natures remaining entire God the Word remained in this union eternall uncreated most simple infinite omnipresent omnipotent omniscient impassible immortall c. The flesh in time was created compounded finite in respect of place power knowledge passible mortall c. The union also was made without transfusion of the essentiall properties of God the Word into the flesh or of the flesh into God the Word The Word was not made temporary was not created nor compounded nor finite in place power and knowledge nor passible or mortall by the union with the flesh So the flesh was not made eternall uncreated uncompounded infinite omnipotent omnipresent omniscient impassible immortall by the union with the Word yet the union was made with the communion of the essentiall properties of the Word and flesh really transient into the person of Christ God and man or the Word incarnate in respect of each nature which Damascen calls the manner of alternation lib. 3. orthod fid cap. 4. As Christ-God becomes man really in time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created and borne compounded finite in place power and knowledge and was passible mortall suffered died according to the nature assumed so Christ-man is really God eternall uncreated most simple finite omnipotent omnipresent omniscient according to the divinity assuming But the similitude agrees not in this First that in man by reason of the union of the reasonable soule and body some third thing specifically different is made up to wit man as of matter and forme neither of which is man 'T is not so in Christ because the Word assuming the flesh both before and after the incarnation was God and the same person heretofore without flesh afterward clothed with it Secondly the soule of man receives into it the passions of the body with which it grieveth and rejoyceth but God the Word is void of all affection and passion ARTICLE V. Of the Creed the XIII 24. Who suffered for our salvation 25. Went downe to Hell 26. The third day rose againe from the dead 27. Ascended into Heaven 28. He sitteth at the right hand of God the Father Almighty 29. From thence he shall come to judge the quick and dead The Declaration 24. WHo suffered Hitherto of the mysterie of the Incarnation followes the office of the Son of God incarnate the words are almost a succinct repetition of the Apostles Creed Now these are the things for which we beleeve the Son of God to be incarnate and without the assurance of which in vaine wee should beleeve the incarnation of the Son of God For because the Son of God became our surety in the judgement of God he ought in our flesh to have suffered for us an accursed death that he might satisfie for us the curse of the Law and restore to us by his death life and righteousness which were lost he suffered therefore the death of the Crosse to recover our salvation Rom. 4.25 Phil. 2.8 Heb. 2.14 c. 25. He descended into Hell That he might free us from the terrours of Hell but not by a corporeall descending or in his soule after death into the place of Hell For the Scripture is cleerly against such a descending Luke 23.43 53. but in a spirituall wrestlings with the sorrows of Hell which the Scripture usually calls a descending into Hell 1 Sam. 2.6 Psal 16.18 and 116.3 before his death in the garden and on the Crosse Mat. 26.38 Luke 22.44 Mat. 23.46 26. The third day he rose againe For our justification Rom. 4.25 This Article is the ground of Christian hope and comfort For if Christ be not raised from the dead our preaching is in vaine our faith is in vaine and we are yet in our sins 1 Cor. 15.17 27. He ascended into Heaven He is alwaies with us by his divinity but if he had not corporally departed from us we had still seen his body carnally and should never beleeve spiritually by which faith we are justified August serm 60. de verbo Domini 28. He sits at the right hand c. According to the promise Psal 110.1 Sit at my right hand untill I make thine enemies thy footstoole which the Apostle interprets 1 Cor. 15.25 He must reigne till he hath put all his enemies under his feet And Ephes 1.2 He hath placed him above all dominion and power c. and hath put all things under his feet and hath made him head over all to his Church Therefore the gâ—ory of Christs sitting at his Fathers right hand is the Kingdome of the Mediatour exalted in his own flesh and not the diffusion of the flesh
or ubiquity which is repugnant to that which followeth 29. From thence he shall come to judge Phil. 3.20 2 Tim. 4.1 Hee is to judge the quick and the dead at his glorious coming in his Kingdome August Epist 57. ad Dardan Doubt not therefore that now the man Christ Jesus is there from whence he is to come Call to mind and hold fast the Christian confession because hee is risen from the dead hath asceâ—ded into heaven sitteth at the right hand of the Father and from no other place but from thence will he come to judge the quick and the dead and he will so come as the Angels witnessed after the same manner that he was seen to goe into heaven that is in the same forme and substance of flesh to which he hath given immortality but hath not taken away its nature According to this forme he must not be thought to be diffused every-where for we must take heed that by asserting the divinity of man we take not away the verity of his body c. ARTICLE VI. Of the Creed the XIV 30. At whose coming all men shall rise 31. with their bodies 32. and shall give an account of their owne deeds 33. And who have done good shall goe into life eternall but who have done evill into everlasting fire The Declaration 30. AT whose coming So it is taught 1 Thes 4.16 With the voice of the Archangell and the Trumpet of God he shall come downe from heaven and they that are dead in Christ shall rise first 1 Cor. 15.52 In a moment in the twinckling of an eye at the last trumpet the dead shall be raised incorruptible 31. With their bodies For this corruptible must put on incorruption and this mortall must put on immortality 1 Cor. 15.53 32. And they shall render So it is written Matth. 12.36 I tell you whatsoever idle word men shall speake they shall render an account of it in the day of Judgement For wee must all of us appeare before the Tribunall of Christ that every man may receive what hee hath done in his body whether it be good or evill 2 Cor. 6.10 The dead were judged of these things which were written in the Books according to their works Rev. 20.12 33. And who have done good As Daniel prophesied chap. 12.2 And many of them which sleep in the dust of the earth shall awake some to life eternall and some to shame and everlasting contempt And Christ John 5.28 The houre shall come when all that are in the graves shall heare his voice and come forth Who have done good unto the resurrection of life but who have done evill unto the resurrection of condemnation ARTICLE VII Of the Creed the XV. This is the Catholick faith 34. which except every one do faithfully and firmely beleeve he cannot be saved The Declaration 34. WHich except See the 1. Art Num. 1. Of the holy Trinity and above Art 1. Num. 3. Of the Incarnation of the Word The Creed of the Fathers of Antioch against PAULUS SAMOSATENUS Out of the Acts of the first Councell of Ephesus WE confesse that our Lord Jesus Christ was begotten of the Father before all worlds but in the last times by the holy Ghost of the Virgin Mary according to the flesh subsisting onely in one person which consisteth of the divinity and humane flesh whole God and whole man whole God also with the body but not God according to the body whole man also with the divinity but not man according to the divinity whole againe to be adored with the body but not to be adored according to the body whole adoring also with the divinity but not adoring according to the divinity whole uncreated also with the body but not uncreated according to the body whole formed also with the divinity but not formed according to the divinity whole with God of the same substance also with the body but not of the same substance according to the body Even as he is not according to his divinity co-essentiall with men but he is of the same substance with us even existent in the divinity For when we say that he is according to the Spirit co-essentiall with God we do not say that he is co-essentiall with men according to the Spirit On the other side when we preach that according to the flesh he is consubstantiall with men we do not preach that he is according to the flesh consubstantiall with God for as according to the Spirit he is not consubstantiall with us for so he is consubstantiall with God so againe he is not according to the flesh consubstantiall with God for according to this he is consubstantiall with us but as we pronounce these to be distinct and separated not to introduce a division of that person which is one and individed but to denote a distinction and inconfusion of the natures and properties of the Word and flesh so we preach and worship what conduceth to the manner of this individed union and composition Vigilius lib. 4. against Eutyches Therefore on the contrary if the flâ—sh be found every-where why is there not one nature of the flâ—sh Word which is every-where If there be one nature of the Word and flesh how is it that whereas the Word is every-where the flesh is not also found every-where For when it was upon the earth it was not in heaven and now because it is in heaven it is not upon the earth and it is so far from being here on earth that according to it we expect Christ to come from heaven whom according to the Word we beleeve to be with us on earth Therefore according to your opinion either the Word is contained with the flesh in its place or else the flesh with the Word is every-where seeing one nature cannot receive in it selfe what is contrary and diverse Now to be circumscribed to a place and to be every-where are things very different and unlike and because the Word is every-where but the flesh is not every-where it is apparent that one and the same Christ hath both natures and that he is every-where according to the nature of his divinity and contained in a place according to the nature of his humanity that he is created and hath no beginning subject to death and cannot die the one whereof belongs to him out of the nature of the Word by which he is God the other out of the nature of the flesh by which the same God is man therefore one Son of God and the same being made the Son of man hath a beginning out of the nature of his flesh and hath no beginning out of the nature of his divinity He is created by the nature of his flesh and is not created by the nature of his divinity he is circumscribed to place by the nature of his flesh and is not contained in any place by the nature of his divinity he is lesser then the Angels by the nature of his