Jerem. 45.4 5. and all his creatures Behold that which I have built will I destroy and that which I have planted will I pluck up even this whole land and seekest thou great things for thy selfe seek them not 9. That we should referre the use of all things to the glory of God since that wee have received all good things from him Rom. 11.36 Of him and through him and for him are all things 10. That seeing the works of God were therefore created and placed before our eyes even for us to behold them we do not idly but earnestly and as much as every mans ability occasion and vocation permitteth him contemplate and consider them and learning out of them the wisdome power and goodnesse of the Artificer celebrate it both in this life Acts 17.26 27. and in the world to come He hath made of one bloud all mankind to dwell on all the face of the earth and hath assigned the times which were ordained before and the bounds of their habitation that they should seek the Lord if so be they might have groped after him and found him though doubtlesse he be not far off from every one of us OF ANGELS AMongst things created by God the chiefe and principall are those natures which are indued with reason Angels and men For in these hee imprinted the marks and image of his divinity and would have all other things to be the matter of his praise but of these he would be known and praised and unto them was his will to impart and communicate his blessednesse and joy The Questions concerning Angels are two 1. What description is set down in the Scripture of good Angels 2. What description is delivered of bad Angels 1. What good Angels are ANgels both good and bad as holy Scripture records are spirits 1. Angels spirits or incorporeall substances Luke 24.39 Coloss 1.16 Heb. 1.14 1 King 22.21 The Angels themselves are not seen but the bodies or shapes which they take by which name here a spirituall person is understood that is a substance incorporeall invisible individuall living understanding incommunicable not sustained in another neither part of another as A spirit hath not flesh and bones All which are in heaven and in earth things visible and invisible They are all ministring spirits There came forth a spirit and stood before the Lord. That therefore both in times past there appeared oftentimes good Angels when as the gathering and establishing of the Church the doctrine of God being not as yet plainly delivered and the prophecies not fulfilled needed more extraordinary and miraculous revelations then now and now adayes also not seldome appear bad Angels this 1. doth not prove their nature to be visible or corporeall For those visible shapes or bodies which may be seen or felt are divers substances from the incorporeall essence of spirits being formed either of nothing or of some matter and carried and moved by a spirit for a time for the working and performing of certain actions For both they put them off and lay them away again and also they take forms of divers sorts and kinds as The serpent by whom the Divell communed with Eve Mens bodies Gen. 3.1 18.4 Exod. 3.2 2 King 2.11 6.17 The errour of the Sadducees Acts 23.8 Act. 7.53 whose feet Abraham washed A flame in the bush appearing to Moses A pillar of cloud and fire in the desart Horses and chariots of fire And further this very thing refuteth the opinion of the Sadducees Who said that there was neither Angel nor spirit but that good Angels are cogitations and motions raised by God in men or happy events proceeding from God and bad Angels evill and wandring affections or lusts or purposes and devices which come of the corruption of nature For except they were living substances and forcible in working they would not assume carry and move bodies and visible shapes Moreover the Scripture attributeth many things to them every where which agree not but to natures subsisting by themselves living and understanding for the good Angels were those ministers Gal. 3.19 Mat. 25.31 24.26 18.10 Luke 2 10. 15.10 1 Pet. 1.12 Mat. 22.30 Heb. 1.4 Psal 34.7 John 8.44 Job 1.6 Mat. 8.28 31. 25.41 by whom the Law was delivered in mount Sinai They shall come with Christ when he shall judge the quick and the dead They know not the day of judgment They alwayes behold the face of the Father which is in heaven They rejoyce for the salvation of men The elect shall be like unto them Christ is made more excellent then the Angels They defend the elect But the evill Angels did not abide in the truth They appear amongst the children of God They invade and possesse the bodies of men and beasts They shall be punished with everlasting torments Angels are also finite that is of a limited essence or nature and endued with a certain measure of strength and wisdom For although spirits are not circumscribed in a certain compasse of place 2. Angels finite both in nature and in properties as bodies yet their substance is neither infinitely extended neither in more places then one at the same time neither is able in wisdome or power or other properties to match and equall the immensenesse of the Creatour For they are said to go from one place to another and to be absent from one place when they are in another as Luke 1. Act. 10. 12. Dan. 10. 3. They were created Psalme 148. Coloss 1.16 They were created by God of nothing in the very beginning of the world Praise yee him all yee his Angels praise him all his army For hee commanded and they were created By him were all things created which are in heaven and which are in earth things visible and invisible whether they be thrones or dominions or principalities or powers c. Moses made mention of the Angels in general though not in particular Job 2.6 38.7 Wherefore albeit by Moses there is no mention made in the story of the creation severally of Angels as who applying himself to the common capacity of men especially recounteth the visible works of God yet when as hee saith that heaven earth and all the host of them was created he implyeth also Angels which both are these very heavenly hosts and ministers of God and are often mentioned among them by Moses himself How the Angels are called the children of God And whereas they are called The children of God it is not to be understood of any co-eternity and propagation of their substance out of God but of their creation and conformity with God and of the mutuall love between God and them as in like sort also may be said of men 4. They were created in holinesse They were created all good and holy that is in their creation they were enriched with strength wisdome liberty of will holinesse and righteousnesse whereby they might
be conformed and like to God as it is said He saw all that he had made and loe it was very good Gen. 1.31 Psalme 103.20 And of the good Angels it is said Ye his Angels that excell in strength and do his commandements in obeying the voice of his word Their Angels alwayes behold the face of my Father which is in heaven Mat. 18.10 22.30 Luke 9.25 Esa 6.2 The elect shall be in the resurrection as the Angels of God in heaven They are called holy Likewise Seraphin that is flaming or shining namely with purity and divine wisdome and with the love of God But of the bad Angels it is said Hee abode not in the truth The Angels which kept not their first estate John 8.44 Jude 6. but left their own habitation c. 5. And confirmed therein Now as these former to be spirits infinite created by God of nothing and created good and holy are in the Scripture delivered as common both to good and bad Angels So also the Scripture delivereth those things whereby a huge and exceeding difference appeareth between them For the good Angels by the especial grace of their Creatour were so confirmed and established in that sanctity and blessednesse wherein they were created that albeit they serve their Creatour with an exceeding and most free will yet can they never revolt from him or fall from that state of righteousnes and felicity wherein they stand 1 Tim. 5.2 Wherefore they are called elect Angels they are said alwayes to behold the face of the Father Mat. 18.10 22.30 Of those who are elected to everlasting life it is said that they shall be like Angels And this perseverance in their state they have Job 4.18 not by the peculiar excellency and vertue of their nature as it is said He found no stedfastnesse in his servants and laid folly upon his Angels but of the meer and free bountifulnesse of God towards them by the Son of God keeping and guiding them that they may be joined to him as to their head and remain together with elect men the everlasting Church and Temple of God magnifying and praising God for ever All things consist in him It hath pleased the Father to gather together in one all things Col. 1.17 Ephes 1.10 both which are in heaven and which are in earth in Christ. The good Angels were both created confirmed 1. Everlastingly to know and magnifie God for his goodnesse and bounty towards them and mankind 6. To worship and magnifie God Praise the Lord all ye his hosts Psal 103.21 Isa 6.3 Luke 2 13. 7. To be the ministers of God for the saving of the chosen They cry Holy holy holy the Lord of hosts the whole earth is full of his glory And they laud and praise God for the manifestation of the Messias 2. To be the ministers of God for the accomplishment and maintaining of the safety and salvation of the chosen when as God by them declareth his will delivereth the godly out of dangers defendeth them against the divels and wicked men Or also to punish the wicked who oppugn the Church Ps 34.7 91.11 John 5.4 They serve also for the wicked The Angel of the Lord pitcheth round about them that fear him and delivereth them He shall give his Angels charge over thee to keep thee in all thy wayes Now although the wicked also and reprobate are defended by the Angels and receive other benefits not seldome at the hands of God as when after the waters of Bethesda had been troubled by an Angel whosoever then first stepped in was made whole of his disease yet these benefits stretch no farther then the commodities of this life and as other things which befall unto the wicked in this life whether good or bad are turned to their destruction but serve for the defence and delivery of the chosen for whose sakes God oftentimes like as he punisheth the wicked They are the ministers of the elect by Christ so also he enricheth them with his benefits The ministery then and guard of Angels properly belongeth to the saints and chosen unto whom that being lost by sin is restored by the merit and benefit of Christ for he is the head of the Church which consisteth of Angels and men restoring that good will and conjunction which is between the members of the same body between men and Angels and using at his good pleasure the ministery of Angels to safeguard and defend his Ephes 1.10 Psal 97.7 Heb. 1.4 Matt. 23.49 Heb. 12.22 That he might gather together in one all things which are in heaven and in earth in Christ Let all the Angels of God worship him He shall send his Angels Yee are come unto the mount Sion and to the citie of the living God the celestiall Jerusalem and to the company of innumerable Angels Jacob saw a ladder which reached from earth to heaven on which the Lord stood and the Angels went up and down by it Gen. 28. â—2 which signifieth God and man the Mediatour Ye shall see heaven open John 1.51 and the Angels of God ascending and descending upon the Son of man Why God useth the ministery of Angels being able to â—râ—ng what he will to passe without them Now God doth many things by Angels and sometimes by many together which he could as well do either without them or by any one of them Partly in favour and regard of our infirmity which unlesse it see it self invironed with many succours defences and instruments of his divine power and bountifulnesse falleth presently of doubting of the providence safeguard and presence of God as it is manifest by the example of Elisha's servant 2 King 6 1â— and by those consolations and incouragements which promise unto the Church the aid of Angels Partly to shew his power also over his Angels who useth their labour and ministery at his pleasure Why the Angels are called 1. Powers 2 Thes 1.7 2. Principalities Ephes 1.21 Col. 1.16 3. The host of the Lord and the host of heaven Psalm 103.21 148.2 1 King 22.19 Rev. 19.14 4. Cherubins Hereof the Angels are called the powers of the Lord Jesus when he shall shew himself from heaven that is by whom he exerciseth his power Likewise they are called principalities might powers dominions created by the Son of God subject unto him being exalted at the right hand of God because by them hee sheweth and exerciseth his principality or rule might power and dominion Likewise The host of the Lord and the host of heaven because both the number of them is huge and great and God ruleth over all of them as a Captain over his souldiers and doth by them whatsoever he will Hereof also are they called Cherubins that is flying or winged because they perform and execute with all readinesse and celerity the hests and commandements of God and do each their own parts and
workes of both creations Whatsoever things the Father doth the same things doth the Son also The Father sheweth him all things whatsoever hee himselfe doth Therefore not only the workes of the second creation but also of the first creation preservation and administration of the world In the same place it is said As the Father quickneth so the Son quickneth whom he will But the Father was from the very beginning the giver of corporall and spirituall life By him were all things created which are in heaven and which are on earth things visible and invisible whether they be thrones Coâ— 1.16 17. or dominions or principalities or powers all things were created by him and for him And he is before all things and in him all things consist Thus far of the first creation that which followeth speaketh of the second creation Repl. 1. All these speake of the instauration of the Church Ans No Because that comprehendeth also the Angels Repl. 2. The Angels also were restored by Christ and joyned to their head Ans But the new creation is called a restoring from sinnes and death to righteousnesse and life this agreeth not to the Angels Repl. 3. By whom also hee made the worlds Heb. 1.2 The worlds that is the new Church Ans 1. God made the old also by him because it is one Church having one head and foundation 2. The Greek word ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used in that place signifieth in Scripture the world not the Church And further when it is there added Bearing up all things by his mighty word those words speake of the preservation not onely of the Church but of all things And moreover hee rendreth a cause why hee is the heire not onely of the Church but of all creatures namely because he is the Creator and Preserver of all things Thou Lord in the beginning hast established the earth and the heavens are the worke of thine hands Repl. In these wordes hee converteth his speech to the Father to prove that hee was able by his power to lift up the Sonne to divine majesty Answ This is an impudent shift and elusion 1. Because it is said before But unto the Son which appertaineth to both places of the Psalme cited by the Apostle 2. Because the Psalme doth intreat of Christs kingdom and therefore those words which there are spoken of the Lord are to be understood next and immediatly of his person secondarily and mediately of the Father Repl. 1. If hee made all things then the Father made them not by him John 5. â—9 Ans Both he made them and they were made by him Whatsoever things the Father doth the same doth the Sonne also And yet the Father doth them by him Repl. 2. The Creatour cannot be compared with the creatures But Christ is there compared with the Angels Therefore creation of things is not attributed unto Christ Answ Hee is not compared with the creatures in any proportion but without proportion This the place it selfe of the Psalme proveth The heavens shall perish but thou dost remanine Repl. 3. If hee were Creatour and equall with the Father hee could not sit at his right hand Ans Wee may invert this and say of the contrary rather if he were not equall he could not sit at his right hand Because none but the omnipotent and true God is able to administer the kingdome of heaven and earth Who being in the forme of God Phil. 2.6 Esay 45.23 Rom. 14.11 Esay 41.12 Rev. 1.18 22.23 thought it no robbery to be equall with God Thus saith the Lord that created heaven Every knee shall bow unto mee This is said of Christ Againe I am I am the first and I am the last My hand hath laid the foundation of the earth and my right hand hath spanned the heavens when I call them they stand up together These words Christ applyeth unto himselfe In it was life and the life was the light of men Wee interpret that the Sonne of God is by himselfe the life In the Word was life as is the Father and the fountaine giver and maintainer of all life as well corporall and temporall as spirituall and eternall in all from the very beginning of the world John 5.26 Hee hath given to the Sonne to have life in himselfe as the Father hath life in himselfe They construe it That the man Jesus is the quickner and giver of life because in him is the life of all that no man without him and all by him are saved These are their words Unto which we reply If hee give eternall life to all so that no man hath it without him Therefore either no man was quickned before he was born of Mary which were absurd or he was the quickner and giver of life from the beginning Even as John affirmeth this of him as being verified in him also before he was made flesh Neither can this be understood only of his merit whereby he deserveth this life for men For that life is in him signifieth that he is John 5.21 10.26 by his efficacy and effectuall working the quickner and reviver as himself expoundeth it and the adversaries themselves confesse So are we also to understand his illightning of men that is the knowledge of God the authour whereof he was in all even from the beginning as himselfe saith No man knoweth the Father but the Son and hee to whom the Son will reveale him And John Baptist saith Mat. 11.27 John 1.18 No man hath seen God at any time the Son hath declared him The light shineth in darknesse And the light shined in the darknesse and the darknesse comprehended it not Wee interpret it That this word even from the beginning hath both by naturall light and by the voice of heavenly doctrine shewed God unto men but those who were not regenerated by his Spirit have not knowne this light They say That he shined not before hee began to preach Ans 1. If so then should he not have been the true light that is the authour of light and the knowledge of God but only a minister thereof as was John Baptist but the Evangelist in this respect maketh John Baptist diverse from Christ 2. He should not have been the illuminaâ—or of all men which yet themselves are faine to confesse Christ himselfe saith of himselfe and Saint John here of him Hee lighteth every man that cometh into the world that is either with naturall light or spirituall Hee was in the world and the world was made by him and the world knew him not Wee as touching the time hereof say He was in the world it was from the beginning of the world unto his incarnation all which time the Son of God hath in the world which was created by him shewed God unto men but is not knowne of men They construe it of the time of his preaching when he was not heard but despised and persecuted Ans
creatures Three adversaries against whom wee are to uphold this doctrine Other from all his creatures That God is other from all his creatures we must hold Philosophers Against Philosophers who will have the world or nature it selfe to be God that is either a generall matter or a power or a mind and intelligence or some form to be infused mingled and tied to the bodies of the world and them to informe quicken sustain and move as the soul sustaineth and moveth mans body Which Virgil calleth The spirit of the world Others The soule of the world Manichees and Servetus Against those who imagine the creatures either all as Servetus or some according to the doctrine of the Manichees to spring from the very essence or nature of God deriving it selfe as they speak into others by propagation Profaners of God That all profane unworthy and idolatrous cogitation of God whereby God may be made like to any creature may be excluded For that the essence of God is farre other then the essence of all the creatures both nature and the word of God sheweth when it teacheth that God is wise and Creatour of the world now the world hath many parts unreasonable and it selfe cannot be Creatour to it selfe It sheweth also that things are not derived out of the substance of God that being unchangeable and indivisible And lastly that the Deity is most unlike and different from all things created Because there can neither be nor be imagined any similitude of a finite nature and an infinite How all things are said to be of God Therefore 1. Whereas the Scripture saith That all things are of God it doth not mean that all things are God or the essence of God or propagated from it for all other things are of God not as begotten of him Rom. 11.36 1 Cor. 8.6 Rom. 4.17 or proceeding from him as the word and eternall spirit of God but as created that is made of nothing Who calleth those things that are not as if they were 2. When as the soule of man is called celestiall and divine likewise when it is said Wee are the generation of God Acts 17.29 this is not meant of the communicating of the divine substance as if the soul were derived from the essence of God but of the similitude of properties and of the creation The soul therefore is said to be celestiall and divine that is adorned with celestiall and divine powers and gifts which although they be a certain shadow of the divine nature yet are they created qualities 3. Whereas the elect and saints are said to be of God John 1.13 8 47. 3.6 to be born of God and his Spirit and the sons of God and spirituall neither is this understood of the propagation of the essence but of the similitude of the properties or of the image of God to the which they are refashioned by Gods Spirit 4. When Paul also saith that he which is joyned unto the Lord is one spirit 1 Cor. 6.17 2 Pet. 1.4 and Peter That we are made partakers of the divine nature wee are taught both that the spirit of God dwelleth in us by grace and is joyned unto us and also that there is begun in us even now a conformity with God which shall be perfected in the life to come 5. When Christ himself is said to be God and to have a divine body there is not thereby signified a mutation of the divine nature into the humane or of the humane into the divine but an inseparable conjoyning of two natures retaining their properties distinct into one person and a glorifying of the humane nature which indeed agreeth to a nature ruler and governor of all things but yet notwithstanding made and created Two things wee are to learne by the immensity incomprehensiâ—â—lity of God Incomprehensible or immense 1. He will have us to know That he cannot be comprehended in the cogitation of any creature so that what things he ascribeth to himself in his word how great soever they be thought of us yet are they alwayes far greater for the power of the understanding which reacheth but to finite things cannot perceive the forme or perfect pattern of an infinite nature 2. The Deity cannot be comprehended or circumscribed in place or space or any limits that is the essence of God is immense or unmeasurable neither to be extended nor divided nor multiplied therefore it is all every where one and the same Three reasons to shew that the power and essence of God is every where whole one and the same 1. Because and infinite power cannot be contained in an essence or nature which is finite and limited 2. Because the power of God is alwaies every where and therefore his substance also for that cannot be without this yea it is the divine essence it selfe And that the power or vertue of the divinity which hath been spread perpetually in infinite manner both before and after the creation of the world cannot be any where either in no substance at all or in any substance but only in the very substance it selfe of God the Philosophers also who conceived God to be infinite have confessed Neither yet is it to be thought that the substance of the divinity is so extended that one part thereof is one where or so multiplied that another part is another where but that it being infinite is every where and seeing it cannot be divided into parts as being immense and most perfect to be all every where and seeing it is but one that it is every where the same so that none can pierce into or comprehend it but it pierceth into Jer. 23.24 and comprehendeth all things Do not I fill the heaven and the earth saith the Lord 3. Not onely the power but the essence also of the divinity to be infinite doth even hereby most certainly appeare Because there is one the same and whole substance of the three persons For The eternall Father as hee is alwayes so at that time when Christ lived on earth was he in heaven And the Word or co-eternall Son of the Father was in his body on earth and yet because there is but one and the same essence of the Father and the Son both the Father was with the Son on earth and the Son with the Father in heaven as himself saith The Father is with mee and Joh. 16.32 3.13 14.10 the Son of man which is in heaven and I am in the Father and the Father is in mee so the holy Ghost was truly present in the likenesse of a dove and a flame at the baptisme of Christ and at Pentecost and now dwelleth in us as in his temple and yet is alwaies with the Father and the Son in heaven as the Father and the Son are with him in all the Saints which are dispersed throughout heaven and earth And hence appeareth the third difference between an infinite
in the holy Ghost as I beleeve in the Father The Father When the name of the Father is opposed to the Son it is taken personally and signifieth the first person of the God head as here in the Creed buâ— when it is referred to the creatures it is understood essentially and signifieth the whole divine nature as in the Lords prayer Our Father which art in heaven In this sense the Son is expresly called of Isaiah The everlasting Father Now the first person is called the Father 1. In respect of Christ his only begotten and naturall Son 2. In respect of all the creatures as hee is Creatour and preserver of them all 3. In respect of the elect whom hee hath adopted to be his sons and hath made accepted in his beloved Wherefore God is our Father in respect both of our creation adoption and regeneration To beleeve therefore in God the Father is to beleeve in that God who is the Father of our Lord Jesus Christ and to beleeve that â—e is my Father that is hath a fatherly affection towards me for Christs sake in whom hee hath adopted me to be his son Briefly and in a word it is to beleeve 1. That hee is the Father of our Lord Jesus Christ 2. That he is my Father for Christs sake Object I beleeve in God the Father Therefore the Son and the holy Ghost are not God bâ—â—â—he Father only is God Ans This kind of reasoning Logicians call a fallacie of composition and division that is either a mis-joyning or dis-joyning of words in any clause or sentence not to be joyned or dis-joyned for the word God is so to be joyned with the Father that it be not separated from the Son and holy Ghost for a comma point should be inferred after these words in God on this wise I beleeve in God the Father c. This is proved 1. Because the name of God here in the Creed is put essentially and compriseth all the three persons which by apposition or for farther explication are placed in order in the Creed as I beleeve in God the Father and in Jesus Christ his only begotten Son I beleeve in the holy Ghost For I beleeve in one true God who is the Father the Son and the holy Ghost yet so that neither the Father is the Son nor the holy Ghost is either the Father or the Son 2. We expresly professe that we beleeve in the Son and holy Ghost no lesse then in God the Father But wee may not beleeve but in one God Wherefore as we beleeve in the Father in that he is God so beleeve we also in the Son and the holy Ghost because they are God 3. Most of the Greek copies read I beleeve in one God to wit Father Son and holy Ghost 4. Furthermore if of these words of the first article it follow that the Father only is God then of the same words by the like reason it should follow that this Father only is omnipotent and Creatour of heaven and earth which the whole Scripture cryeth to be most false But of especiall consideration is this name of God but only once mentioned in the Creed thereby to signifie that the true God is but only one but in no case is it put as if thereby were intimated that the Father only is called God Almighty To beleeve in God almighty Almighty is to beleeve in such a one 1. Who is able to do whatsoever he will yea also those things which he will not if they be not contrary to his nature as he could have kept Christ from death but he would not 2. Who doth all things even with his beck and word only without any difficulty 3. Who alone hath power to work all things and is author of that power which is in all his creatures 4. Who is also unto me almighty and both can will direct all things to my safety Obj. God cannot lie die make that which is once done undone c. Therefore he is not omnipotent Ans God can do all things which to do argueth any power or ability But to lie to die c. is no signe or part of omnipoteny but of infirmity and want of power Now defects are in creatures not in God wherefore they are contrary to the nature of God By inverting the reason therefore I thus conclude God is not able to will or to do that which argueth impotency and is against his nature Therefore he is omnipotent Maker of heaven and earth Maker of heaven and earth To beleeve in the Creatour is to beleeve 1. That he is Creatour of all things 2. That he sustaineth and governeth by his providence those things which he hath created 3. That he hath created my self also to his own glory and to the obtaining at length of my salvation and that I may be a vessell of mercy he bringeth me to that salvation by his speciall providence wherewith hee imbraceth his chosen 4. That he hath created all other things for us to serve for the salvation of his Church to the praise of his glory More briefly thus I beleeve in God the Creatour that is I beleeve that God hath created me to celebrate and serve him and all other things to serve for my safety 1 Cor. 3.22 23. All things are yours and you are Christs and Christ is Gods as if he should say All things are created for us and we for God OF THE CREATION OF THE WORLD Two sorts of Gods workes 1. Generall 2. Speciall Gods generall works are the workes NExt unto the doctrine concerning God the doctrine of the works of God is most fitly placed as we see to be done also in the Creed The works of God are of two sorts generall and speciall The generall are divided into the works Of creation Of Creation the works whereof are read in Genesis to have been accomplished in six dayes and are by daily increase furthered and multiplied in the world Of preservation Of preservation whereby God still sustaineth the heavens and the earth and the things that in them are that they fall not to ruine and decay Of administration Of administration wherby through his immense and great wisdome he administreth and governeth all things These two latter are comprehended under the name of his providence And therefore next unto the creation is annexed the place concerning Gods Providence Gods speciall works are the works 1. Of reparation The speciall works of God are those which are wrought in the Church and company of his elect and chosen to justifie sanctifie and glorifie them and are either works of reparation or restoring whereby he repaireth all things which for the sin of man are subject to corruption or of perfection and accomplishment 2. Of perfection whereby he bringeth all things to their certain appointed end especially he perfectly delivereth and glorifieth his Church Here we are to treat of the work of Creation or the
locall true and visible translation and removing of Christs body into that heaven which is above all visible heavens to that light which is not to be come unto to the right hand of God where he now is and remaineth and whence he shall returne to judgement What Christâ— alcension is In this Article as in the former touching the Resurrection two things are to be considered the history and the fruit In the history these circumstances are to be examined 1. Who ascended The same Christ which suffered and died 2. According to what part of him According to his humane nature 3. Whither Up into heaven above these visible heavens 4. By what meanes By the power alone of his owne God-head 5. To what end Even to be our head and heavenly Bishop 6. In what manner Visibly his Disciples beholding him by a true and locall elevation of his body out of earth into heaven 7. When The fortieth day after his Resurrection 8. Where In Bethany at the mount of Olives Of the fruits we shall have fit occasion to intreat in the forty and ninth Question of the Catechisme But all these nine Questions even now proposed may be reduced unto these five immediatly following 1. Whither or to what place Christ ascended 2. How he ascended 3. Wherefore he ascended 4. What is the difference betweene Christs ascension and ours 5. What are the fruits of Christs ascension 1. Whither Christ ascended JEsus Christ-man when he was together with his Disciples in Bethania forty dayes after his resurrection after he had often proved and confirmed his resurrection his true flesh and humanity to his Apostles ascended in their sight into heaven Heaven in Scripture signifieth 1. The aire Behold the fowles of the heaven 2. The skiey region and celestiall Spheres When I behold thine heavens What heaven signifieth Mat. 6.26 Psal 8.4 Ephes 4 10. the works of thy fingers He ascended farre above all heavens namely these visible heavens 3. The place of the blessed which is that space immense most lightsome glorious without and above the whole world and the visible heavens where God sheweth himselfe to the blessed Angels and men where is prepared the seat of our blisse with Christ and the Angels God is said to dwell there not that he is contained or circumscribed in any place but because there doth his glory especially appeare unto the blessed Angels and men It is called in Scripture the new world the new heaven the heavenly Jerulem Paradise the bosome of Abraham This heaven is not everywhere but above separate from earth and hell Betweene you and us there is a great gulfe set Luke 16.25 so that they which would go from hence to you cannot neither can they come from thence to us Heaven is my seat and earth is my foot-stoole In this third signification is heaven here taken Esay 66.1 Christ then ascended into heaven that is Acts 2.21 was carried up into the place of the blessed The holy Ghost came from heaven in the day of Pentecost 2 Kings 2.11 2 Cor. 12. 2. Elias was taken up into heaven Paul calleth it the third heaven Into this heaven namely into the place of the blessed Christ ascended and now is there and shall thence come againe to judgement as many most evident places of Scripture testifie unto us which that Divell the subtle Sophist and deceiver shall never be able to wrest or elude While they beheld he was taken up for a cloud took him up out of their sight Acts 1.9 10 11. And while they looked stedfast towards heaven as he went behold two men stood by them in white apparell Which also said Ye men of Galilee why stand yee gazing into heaven John 14.2 This Jesus which is taken up from you into heaven shall so come as yee have seene him go into heaven In my Fathers house are many dwelling places that is many houses in which we may dwell and remaine I go to prepare a place for you He was taken up into heaven Luke 24 5â— Markâ— 16.19 Acts 7.56 He was taken up I see the heavens open and the Sonne of man standing at the right hand of God He saw with his bodily eyes indued from above with a new seeing force and sharpnesse beyond and through all the visible heavens Christ in the same humane nature Colos 3.1 Ephes 4.10 in which he had been annihilated and humbled Seek those things which are above where Christ sitteth at the right hand of God He ascended farre above all heavens He is extred into heaven Heb 4.14 7.26 9â—4 Phil. 3.20 Made higher than the heavens He is entered into very heaven to appeare now in the sight of God for us Our conversation is in heaven from whence also we look for the Saviour even the Lord Jesus Christ Object But we converse on earth Therefore heaven is in the earth Answ Our conversation is in heaven 1. In respect of the hope and certainty we have thereof 2. In respect of the inchoation or beginning which we have here of that heavenly life which is to be consummated in the world to come In this heaven that is in the house of God and all the blessed Christ ascended God would therefore have us to know the place whereinto Christ ascended 1. That it might be apparent that Christ is true Man and that he vanished not away but doth continue Three causes why the place whither Christ ascended is made known unto us and shall continue for ever true Man 2. That we might know whither our cogitations were to be converted and where we ought to invocate and call upon him that so Idolatry might be avoided 3. That we might know our dwelling place into which Christ will bring us and in which we shall converse and dwell with Christ 2. How Christ ascended into heaven CHrist ascended into heaven first not simply but in respect of his humane nature onely In respect of his humane nature only and that the very same which was borne of the Virgin dead buried and which rose againe Object 1. He that ever is in heauen did not ascend into heaven for then he should have beene sometime out of heaven But the Son of Man was ever in heaven Therefore he is not ascended Answ He that ever was in heaven as touching that whereby he was ever there that is his Divinity did not ascend and so we grant Christ according to his Divinity not to have ascended for that was before in heaven and as when Christ was on earth the same did not therefore leave heaven so when he is now in heaven his Divinity doth not therefore depart from us Cyprian saith The Lord ascended into heaven not where the Word of God before was not sith he was alwayes in heaven abiding in the Father but the Lord ascended thither where the Word being made flesh sate not before Object 2. That which descended did also ascend His
speake and give sentence and that in his humane nature And when hee speaketh God shall speake and when he judgeth God shall judge not only because he himself is God but because the Father shall speak and judge by him The judgement then shall belong unto all the three persons of the God-head as concerning their consent and authority but unto Christ as touching the publishing and executing of the judgement For Christ shall visibly give sentence of all The Son by visible pronouncing of sentence The Church by approbation Luke 21.30 Foure causes why Christ-man shall judge the world which sentence he shall also together execute The Church also shall judge as touching the approbation and allowing of his judgement as Christ saith that the Apostles shall sit on twelve seats and shall judge the twelve tribes of Israel that is that they shall subscribe unto Christs judgement and shall approve his sentence Furthermore the causes why Jesus Christ man shall be Judge are these 1. Because he must judge men therefore he must be beheld of men as a Judge But God is invisible 2. Because God will have the Church glorified by the same Mediatour by whom and for whom it was justified God will judge the world in righteousnesse Acts 17.31 Mat. 24.30 John 5.27 by that man whom hee hath appointed They shall see the Sonne of Man come in the clouds of heaven with power and great glory The Father hath given power to the Sonne to execute judgement in that hee is the Sonne of Man 3. That wee may have this comfort to wit that this Judge whereas he is our Redeemer Heb. 2.11 Ephes 5.30 Brother and Head will be gracious unto us and will not condemne those whom he hath redeemed and purchased with his bloud nay whom he hath vouchsafed to make his brethren and members These are the three things then which comfort us 1. The person of the Judge for he is our brother and our flesh 2. The promise of the Judge for he hath promised and said He that beleeveth in the Sonne John 3.36 and 5.24 hath eternall life Verily verily I say unto you he that heareth my word and beleeveth in him that sent mee hath everlasting life and shall not come into condemnation but hath passed from death unto life 3. The finall cause or end of his coming to judgement For he shall come to set his Church at liberty and to cast the wicked into eternall destruction 4. The fourth cause why Christ-man shall be Judge is the justice of God Because the world hath contumeliously dealt with Christ refusing his benefits Zach. 12.10 John 19.37 therefore They shall looke on him whom they have pierced that hee may the more confound his wicked enemies who shall be forced to behold him their Judge John 12.47 and 3.17 whom they have so much withstood Object Christ saith that he came not to judge or condemne the world How then should hee be our judge Answ Christ in these places speaketh of his first coming which was not to judge the world but to save it but at his second coming hee shall come to be the Judge of the quick and the dead 4. Whence and whither Christ shall come WE look for our judge Christ from heaven For whither the Apostle saw him ascend from thence shall he come 1 Thess 1.7 Mat. 26.64 Phil. 3.10 The Lord Jesus shall shew himself from heaven with his mighty Angels Hereafter shall yee see the Sonne of man sitting at the right hand of the power of God and come in the clouds of the heaven From heaven then where hee sitteth at Gods right hand not out of the aire or the sea or the earth Acts 1.11 For as ye have seen him goe into heaven so shall he come Hee shall descend into the clouds that is he shall descend from heaven visibly into this region of the aire as hee did indeed visibly ascend These things are necessarily proposed that the Church may know whence to expect their Judge and Redeemer For as he will have it known whither he ascended so also will he have it known whence he shall come againe that he might thereby signifie that he hath not laid away that humane nature which hee took 5. How Christ shall come to Judgement HEe shall come 1. Truly visibly and locally not imaginarily Mat. 24.30 They shall see the Son of man coming in the clouds of the heaven and so shall know him to be God by his visible majesty As yee have seen him goe into heaven so shall hee come Acts 1.11 But he ascended visibly and locally therefore hee shall descend also visibly and locally They shall look upon him whom they have pierced 2. Hee shall come furnished and prepared with glory and divine majesty with all the Angels Zach. 12.10 with voice and trump of the Archangel with divine power to raise the dead and to separate the godly from the wicked and to cast these into everlasting torments but to glorifie them for ever The Son of man shall come in the glory of the Father that is he shall come furnished with a heavenly multitude of Angels and full of majesty and that not by necessity but by his power and authority shewing himselfe to be Lord over all creatures and that with such glory as only agreeth and is proper unto the Father Whereupon withall is gathered that Christ is not a secondary God but the second person of the God-head equall with the Father For God will not give his glory to another 3. He shall come suddenly when the wicked lookt not for him When they say Peace 1 Thess 5.2 3. peace he shall come as a thiefe in the night 6. Whom Christ shall judge HEe shall judge all men both quick and dead and also the wicked Angels Now men are called quick or dead in respect of the state which goeth before this judgement As they which shall remaine alive untill the day of judgement are called the quick and living all the rest except these are called the dead and these at the day of Judgement shall rise the other which remain then alive shall be changed Which change shall be unto them instead of death and so We shall appeare before the judgement seat of Christ. Object But hee that beleeveth in the Sonne 1 Cor. 15.51 Rom. 14.10 shall not come into judgement and so it followeth that all shall not be judged Ans He that beleeveth shall not come into the judgement of condemnation but shall come into the judgement of absolution Wherefore we shall be judged as the word judgement is more largely taken for both condemnation and absolution The Divels shall not then be judged that is condemned but they shall be judged in respect of the publishing of the judgment already passed on them as also in respect of aggravating of the judgement Object The Prince of this world saith Christ is already judged and condemned John
or Crowne of any Countrey when wee intimate and signifie thereby the Kingdome of that Countrey Wherefore Paul saith 1 Tim. 3.15 1 Cor. 4.1 The Church is the house of the living God The Ministers of the Church are Gods Stewards For look what a faithfull Steward is in his Masters house ordering all things at his Masters beck the same a faithfull Minister is in Gods Church Wherefore the denouncing of Gods will in his Church is executed by the Ministers as the Stewards in his name God himself is authour of this Ministry who gave this power and priviledge to his Church and intituled it by the name of the Keys saying unto Peter I will give unto thee the Keys of the Kingdom of heaven that is the office or power of shutting and opening the Kingdome of God and unto all his Disciples Whatsoever yee binde on earth shall be bound in heaven Mat. 18.18 and whatsoever yee loose on earth shall be loosed in heaven So then the Keyes are that power of opening and shutting binding and loosing and are called Keyes from the efficacy of this power For the Church verily by the Word of God in Christs name whose place the Ministers supply doth open and shut heaven binde and loose men and the holy Ghost workes powerfully by the Word John 20.23 as Christ promised Whosesoever sins ye remit they are remitted unto them and whosesoever sins ye retain they are retained Now the chiefe and principall parts of this power of the Keyes are two The preaching of the Gospel Two parts of the power of the Keyes or Ministery of the Word and Church judgement which is called also spirituall Discipline or Jurisdiction whereunto Excommunication belongeth With either of these two parts the Church shutteth and openeth bindeth and looseth By the preaching of the Word it shutteth and bindeth when it denounceth to Hypocrites and Infidels Gods wrath and eternal damnation untill they repent and it openeth and looseth when it preacheth to the faithfull and penitent remission of sinnes and Gods favour through Christ By Ecclesiasticall judgement it shutteth and bindeth when it excommunicateth outragious and refractary or stubborne persons that is excludeth them from the communion of the Sacraments the Church and Kingdom of God Againe it openeth and looseth thereby when it receiveth the same persons upon their repentance as members of Christ and his Church Here we are to observe a difference in the order of these two parts For in the preaching of the Gospel the Keyes doe first loose and afterwards binde but in Ecclesiasticall discipline they first binde and afterwards loose Againe in the former they bind and loose the same or divers parties in the latter they binde and loose the same persons only Now What Excommunication is Excommunication is the banishing of a grievous transgressour or an open ungodly obstinate person from the fellowship of the faithfull by the judgement of the Elders or Chief men and by the consent of the whole Church exercised and executed in the name and authority of Christ and of the holy Ghost to the end that the offender being put to shame may repent and scandals in the Church may be prevented This exclusion or exile is not only from the Sacraments but even from the whole communion of the faithfull whereunto the obstinate pertain not at all Two sorts of Excommunication It is two-fold Internall which concerneth God only and Externall which belongeth to the Church The internall excommunication is manifested to men on earth by the externall and the externall is ratified in heaven by the internall according to Christs promise Whatsoever ye bind on earth Mat. 18.18 shall be bound in heaven 2. Whether Ecclesiasticall Discipline and Excommunication be necessary in the Church COncerning the Ministery of the Word there is no doubt but all the Prophets Christ and the Apostles have preached and whereas Ecclesiasticall Jurisdiction hath a necessary co-herence with the Ministery of Gods Word it is not to be doubted thereof inasmuch as God himself and Christ and the Apostle Paul have both by precepts and practice confirmed and established it Mat. 18 15. 2 Thes 3.14 1 Cor. 5.1 1 Tim. 1.20 And verily if no Territory no City can stand without discipline lawes and punishment the Church also which is the House of the living God hath need of some spirituall policy and discipline though it much differ from civill Jurisdiction Church-discipline therefore is necessary 1. In respect of Gods generall commandement of preventing the profanation of his Sacraments both in the Old and New Testament In the Old Testament God would not that the rebellious should be reputed so much as members of his people but would have them cut off much lesse would he indure that they should be admitted to his Sacraments Num. 15.30 31. The person that dothought presumptuously whether born in the land or a stranger the same blasphemeth the Lord Therefore that person shall be cut off from among his people Because hee hath despised the Word of the Lord and hath broken his commandement that person shall be utterly cut off God would that all should come unto the Passeover that is all the members of his people but the rebellious and obstinate breakers of his Covenant he utterly disclaimed and renounced from being members of his people therefore hee permitted them not to come thereunto That man that will doe presumptuously Deut. 17.11 not harkening unto the Priest that standeth before the Lord thy God to minister there or unto the Judge that man shall dye and thou shalt take away evill from Israel By these two places God will have those cut off which are rebellious against his law and that even from the civill state and Common-wealth neither doth he permit them to be any members of his people much lesse then will he have them to be accounted members of his visible Church and admitted to the Sacraments The civill or judiciall law indeed is taken away as also are the ceremonies but that especiall difference between the Citizens of the Church and others is not taken away In the first of Esay is a whole Sermon against the wicked which offered sacrifices unto God and there God will not that they should sacrifice unto him therefore now also he will not that such men be admitted to the Sacraments Bring no more oblations saith God in vaine Object God will that all should celebrate the Passeover Therefore here-hence hee excluded not the wicked Ans God will that all celebrate his Passeover that is all such as he will have accounted for members of his Church and people not the obstinate whom hee commanded to be sequestred from his congregation Againe Esay 66. he detesteth such as persist in their wickednesse and yet offer sacrifices unto him Hee that killeth a bullocks is as if he slew a man hee that sacrificeth a sheep Esay 66.3 as if he cut off a dogges necke hee that offereth
the Covenant then the children of Turks also that before Baptisme they are possessed by Satan who is by words and crossings to be cast out by the Exorcist and other such like passages Which doctrine truly is repugnant to the Gospell neither is it found in the Augustan Confession of which they so much bragge nor in the word of God and which by Mâ— Luther with great zeale hath beene refuted and rejected So thou mayest see Christian Reader to what we are come to But to what purpose is it to know the beginning of Controversies Let us rather endeavour how to be freed from them Let us beseech God that he will be pleased to helpe his afflicted Church to sanctifie her in the truth of his word to encline the Teachers and Ministers of his Gospell to moderation and to the love of Peace and concord and then these Errours will easily fall to the ground without any laborious refutation and Truth will succeed in their stead For Nothing is weaker then errour saith Chrysostome it is entangled with its owne wings Hom. 28. in â— Cor. 15. Hom. 4. de laudibus D. Pauli nor is there need of any other battery or assault And as the same Father saith Such is the condition of errour that of it selfe though none resist it will grow old and fall away On the contrary the state of truth is such that when it is opposed by many it is stirred up and increaseth Therefore it is no wonder that the unluckie tares grow up so fast in the Lords field but truth the daughter of time by Gods assistance will roote it up at last Neither is it needfull that Gods faithfull servants should weary themselves in refelling our Adversaries virulent Libels for this will tend no wayes to Peace the onely way to victory and concord is if with our infirmity with feare and trembling with modesty and forbearance with the evidence of the Spirit with the power of the word we defend the Truth which shall be my chiefe endeavour in the explication of these Aphorismes for at last the Spirit of Christ will be stronger then the spirit of Satan and the kingdome of Christ will be more powerfull then the kingdome of the Devill Judgement shall returne to righteousnesse and all they that are upright in heart shall follow it Psal 94.15 Tertullian against Valentin Truth is no wayes ashamed but onely to be hid In the Catecheticall Miscellanies are contained these ensuing Heads I. APhorismes containing the doctrine of the Reformed Churches and the chiefe heads of Christian Religion Page 689. II. The secular Theme concerning Popery Page 737 III. The Creed of blessed Athanasius with Parie's Notes Page 753 IV. The Creed of the Fathers of Antioch against Paulus Samosaâ—enus Page 767 V. A Question Whether God created all men in Adam for one end to wit upon condition of the Law observed Page 768 VI. Animadversions upon the Thesis of D. Aegidius Hunnius concerning the Hypostaticall Union Page 770 VII A reconciling of the Controversie concerning Christs active and passive righteousnesse Page 791 VIII A piece of a Speech concerning the fruit of Christs Death Page 807 IX An Introduction to the Controversie of the Eucharist Page 812 X. The Epitome of Arminianisme or the Examination of the five Articles of the Remonstrants in the Netherlands Page 817 APHORISMES OF THE ORTHODOXALL DOCTRINE of the Reformed CHURCHES ARTICLE I. Of the person of Christ I. WE beleeve and professe with our mouth and heart before God and men and by this confession we will be knowne from all Infidels and Hypocrites that Jesus Christ is a person truly God and man subsisting of two natures true and perfect the divine and humane personally a united And therefore true b God of the same substance with the c Father and coeternall according to his d divinity and true man e of the same substance with us in all f things borne of the Virgin Mary in time according to his g humanity the one h and the only begotten of i God and the Son of k man the one and onely Mediatour between God and l man not two but one Christ Testimonies of Scripture and of Creeds a Colos 2.9 In him dwelleth the whole fulnesse of the Deity corporally 1 Tim. 3.16 Without controversie great is the mystery of godlinesse God manifested in the flesh b John 1.14 And that Word was made flesh 1 John 15.20 This is that true God and life eternall c John 1.14 We beheld his glory as of the onely begotten Son come out from the Father Psal 2.7 Thou art my Son this day have I begotten thee Prov. 8.24 When as yet there was no depths I was formed Mic. 5.2 His going out was from the beginning from everlasting ages d Phil 2.6 Who when he was in the forme of God thought it no robbery to be equall with God Heb. 1.3 He is the splendor of his Fathers glory the character of his person Col. 1.15.17 He is the image of the invisible God and the first borne of all creatures and he is before all things and all things subsist by him e Phil. 2.7 He emptied himselfe taking upon him the forme of a servant made like unto men and in shape was found as man Heb. 2.14 16. Because therefore children are partakers of flesh and bloud he also was made partaker of the same he tooke not on him the nature of Angels but the seed of Abraham he tooke f Rom. 1.3 And to his Son made of the seed of David according to the flesh Heb. 2.17 Whence he ought to be like his brethren in all things that he might be a mercifull and faithfull High-Priest in the things concerning God to expiate the sins of the people g Gal. 4.4 After that the fulnesse of time came God sent out his Son made of a woman Mat. 1.23 Esay 7.14 Behold a Virgin shall conceive and shall bring forth a Son Luke 2.7 Mary brought forth her first begotten Son h Rom. 8.32 Who spared not his own Son but gave him up for us all i John 3.16 God so loved the world that he gave his only begotten Son k Mat. 9.6 That you may know that the Son of man hath power on earth to forgive sins l 1 Tim. 2.5 One God and one Mediatour between God and men to wit the man Christ Jesus Acts 4.1 Nor is there salvation in any other nor is there any other name under heaven given among men by which we can be saved m Athanasius in Symbolo This is the right faith that we beleeve and confesse that our Lord Jesus Christ the Son of God is God and man God of the substance of the Father begotten before all time and man of the substance of his Mother borne in time Perfect God and perfect man of a reasonable soule and humane flesh subsisting Equall to the Father in respect of his Divinity inferiour to the Father in respect of his humanity who though he be God and man yet is not two
Whether God hath bestowed his Son upon all the world that is on all and every man to be a Saviour even to the ends of the earth of all them that embrace him by faith whereas we do both know and â—each the same thing from the mouth of Christ But Puccius and Huberus on the contrary cry out That Christ is given as a Saviour to all men absolutely and hath saved all men effectually whether they beleeve or not It is well then that Osiander fights for us and refutes his owne brethren himselfe ARTICLE III. Of Christs ascension into Heaven I. WE beleeve that properly and without any trope Christ ascended from earth into a heaven by a true and locall motion of his body by his divine power in the presence of his Disciples and that he is for our sakes in b heaven untill he returne to judge the quick and the c dead Testimonies of Scripture a Acts 1.9 10 11. And when he had spoken these things while they beheld he was taken up and a cloud received him out of their sight And while they looked stedfastly towards heaven as he went up behold two men stood by them in white apparell Which also said Ye men of Galilee Why stand ye gazing up into heaven This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seene him go into heaven b Heb. 8.4 If Christ we upon earth he were not a Priest Heb. 9.24 Christ is not entred into a sanctuary made with hands c. but into heaven it selfe that he may appeare in the presence of God for us Col. 3.1 Seeke the things which are above where Christ is sitting at the right hand of God Acts 3.21 The heavens must containe Christ untill the time of restitution of all things which God hath spoken by the mouth of all his holy Prophets since the world began c Acts 1.11 This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seene him go into heaven Mat. 24.30 Then shall appeare the signe of the Son of man in heaven and they shall see him come in the clouds of heaven with power â—nd great glory Mat. 25.31 But when the Son of man shall come in glory and all his holy Angels with him then he shall sit downe upon the throne of his glory 1 Thes 4.16 For the Lord himselfe shall come downe from heaven with a great shout with the voice of an Arch-angel and with the trumpet of God Phil. 3.20 From whence we expect our Saviour the Lord Jesus Christ II. What heaven that is and what place it is unto which Christ ascended we will not inquire but leave it to those that are curious seeing it is written Isai 64.4 1 Cor. 2.9 Eye hath not seene nor eare heard neither have entred into the heart of man the things which God hath prepared for them that love him Notwithstanding we beleeve piously and with the Scripture that it a is a place not on this b earth nor c below nor every-where but above and without this visible d world the heaven of e heavens the habitation and throne f of God in light g inaccessible the house of h our Father the City of the living i God the Saints native k country where Christ is l now at the right hand of God interceding m for us and preparing a place n for us from whence we expect he will o returne downeward into the p clouds that he may receive us unto q himselfe Testimonies of Scripture a 1 King 8.30 Heare the supplications of thy servant and of thy people Israel which shall pray in this place heare thou from the place of thy habitation that is from heaven heare and spare John 14.2 In my Fathers house are many mansions if it were not so I would have told you I go to prepare a place for you Phil. 3.20 From whence we expect our Saviour the Lord Jesus Christ b Jer. 31.37 Thus saith the Lord If the heavens above can be measured and the foundations of the earth beneath c Luke 16.26 Besides all this betweene us and you there is a great gulfe fixed so that they which would passe from hence to you cannot neither can they passe to us that would come from thence d Ephes 4.10 He that descended is he also that ascended far above all heavens that he might fulfill all things Heb. 4.14 Having therefore our High-Priest Jesus Christ who hath entred into the heavens e 1 King 8.27 The Heaven and heaven of heavens do not containe thee Psal 115.16 The heaven is the Lords but the earth he hath given to the sons of men f 1 King 8.45 Heare from heaven from the place of thy habitation their prayers 1 Tim. 6.15 The King of kings and Lord of lords inhabits light inaccessible g John 14.2 In my Fathers house are many mansions I go to prepare a place for you h Heb. 11.10 Abraham did looke for a City having a foundation whose builder was God i Heb. 12.32 You are come to mount Sion to the City of the living God the heavenly Jerusalem and to an innumerable company of Angels k Heb. 11.14 For they that say such things declare plainly that they seeke a countrey l Heb. 9.24 Not into the sanctuary made with hands is Christ entred but into heaven it selfe that he might appeare now for us in the presence of God m Rom. 8.34 Who is he that condemneth It is Christ that died yea rather that is risen againe who is even at the right hand of God who also maketh intercession for us n John 14.2 I go to prepare a place for you o Phil. 3.20 For our conversation is in heaven from whence we looke for the Saviour the Lord Jesus Christ p Acts 1.11 This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seene him go into heaven 1 Thes 4.16 17. The Lord himselfe shall descend from heaven with a shout with the voice of the Archangel and with the trump of God and the dead in Christ shall rise first Then we which are alive and remaine shall be caught up together with them in the clouds to meet the Lord in the aire and so shall we ever be with the Lord. q John 14.3 I will come againe and will receive you unto my selfe that where I am there you may be also John 17.24 Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me III. Thither not often but a once not in his mothers womb but the fortieth day after his b resurrection not every-where but on mount c Olivet not apparently but by the true motion of d his body not invisibly but his Disciples looking on and accompanying him with their eyes not with their feet he e ascended and left the f world by a corporall departure entring
exalted him and hath given him a name above all names that at the name of Jesus every knee should bow of things in heaven on earth and under the earth and that every tongue should confesse that Jesus Christ is Lord to the glory of God the Father VI. The glory of Christ the Mediatour doth first consist in that high perfection and dignity of the person of the Mediatour even according to that nature which was assumed being adorned with unspeakeable excellencies of endowents with happinesse and majesty and with that sublime exaltation above all principality power and dominion all things being put under his feet that he might be the Head of the a Church by which the Father governes all things in heaven and b earth the natures remaining whole and unconfused as also the properties of nature in this glory Which as Austine saith gave to the flesh to be immortall but tooke not away the c nature Testimonies of Scripture and of some Ancient Doctors a Ephes 1.20 21. God placed Christ at his right hand in heaven far above all power c. b John 5.22 For the Father judgeth no man but hath committed all judgement to the Sonne Acts 17.31 God will judge the world in righteousnesse by that man whom he hath appointed c August Epist 57. ad Dardanum Doubt not then but the man Christ Jesus is now there from whence he will returne call to minde and hold faithfully the Christian Confession because he is risen from the dead hath ascended into heaven sitteth at the right hand of the Father nor from any other place but from thence will he come to judge the quick and dead and so he will come as the Angell witnesseth after the same manner that he was seene to go into heaven that is in the same forme and substance to whom he gave immortality but tooke not his nature away VII Secondly it consists in the glorious administration of his Propheticall Sacerdotall and Regall offices by which as Mediatour he declares himselfe even in his assumed humane nature that he is appointed Lord and Judge of all a things and that he rules most powerfully in heaven and b earth gathering to himselfe out of the race of mankinde a perpetuall c Church by the holy Ghost and the Word making intercession for d her and defending her by his divine power on e earth untill having freed her from all molestations and from her enemies he glorifie her in f heaven Testimonies of Scripture a Acts 2.36 Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ Acts 5.31 God having exalted him at his right hand hath made him Prince and Saviour that he might give to Israel repentance and remission of sinnes See Act. 17.31 John 5.22 b Psal 110.2 Beare thou rule in the midst of thine enemies 1 Cor. 15.25 He must reigne till he hath put all his enemies under his feet c Ephes 4.11 He gave some to be Apostles some Prophets some Evangelists some Pastors and Doctors Rom. 1.17 The Gospell is the power of God to salvation to every one that beleeves Marke 16.21 The Lord did cooperate and confirmed the word with signes following d Rom. 8.34 Christ is at the right hand of God and maketh intercession for us Heb. 9.24 Christ hath now entred into heaven that he might appeare before God for us 1 John 2.1 We have an Advocate with the Father Jesus Christ the righteous e Mat. 16.18 The gates of hell shall not prevaile against her John 10.28 I give unto them eternall life and they shall never perish neither shall any man pluck them out of mine hand f John 17.24 Father I will that they whom thou hast given to me may be where I am that they may behold my glory VIII Lastly in the perfection of that honour and worship due a to the Mediatour gloriously reigning even in our humane nature to wit that he is acknowledged by Angels men and all creatures and by them is adored and celebrated as their head and Lord as it is written And let all the Angels of God worship him Also Psal 1.6 Psal 97.7 Phil. 2.10 At the Name of Jesus every knee shall bow of things in heaven on earth and under the earth Testimonies of Scripture a Acts 9.14 In this place he hath power from the High-Priest to binde all that call on thy Name 1 Cor. 1.2 To all that call upon the Name of our Lord Jesus Christ in any place c. Rev. 5.9 Thou art worthy to receive the booke and to open the seales thereof because thou hast beene slaine and hast redeemed us by thy bloud out of every Tribe Langue People and Nation See also Rev. 4.11 and 8.13 and 19.5 6 7. IX Therefore these and such like doctrines of the Ubiquitaries are false and prodigious 1. That Christs humanity presently in his conception when the Word was made flesh did sit at the right hand of God 2. That to sit at Gods right hand is nothing else but to be united personally to the Son of God who is the Fathers right hand 3. That it is all one with his ascending to heaven 4. That it is to be made man and to become God 5. That it is all one with Christs humanity filling heaven and earth and being every-where ARTICLE V. Of Predestination I. TO deny in God an eternall predestination of mankinde is to deny God himselfe and to give the lye to the holy Scripture for as Luther (a) De servo arb cap. 143. saith truly God being spoiled of his power and wisdome in electing what will he be else but the Idoll of Fortune by whose power all things are done rashly or at randome And at length it will come to this that men are damned and saved with the knowledge of God as who hath not discriminated by a certaine election those that shall be saved and damned but a generall lenity tolerating and hardning being proffered to all then a correcting and punishing mercy he hath left it to mens choice whether they will be saved or damned he himselfe perhaps being gone to feast with the Ethiopians as Homer saith Austine in his booke De bono persever c. 18. averreth That no man can dispute except he will fall into error against this predestination which saith he we defend according to the holy Scripture and cap. 21. Therefore it savours too much of contention saith he to contradict predestination or to doubt of it II. Therefore of predestination we must speake and be silent with the Scripture for what God will have concealed must not be enquired after and what he hath revealed must not be neglected lest in those we be found unlawfully curious in these damnably ungratefull as (b) l. 1. ad Monimum p. 8. Ambrose excellently III. Neither that we may give this caution with Fulgentius is there any coactive necessity of mans will to be expressed by the name of
THE SUMME OF CHRISTIAN RELIGION DELIVERED BY ZACHARIAS URSINUS First by way of CATECHISM and then afterwards more enlarged by a sound and judicious EXPOSITION and APPLICATION of the same Wherein also are debated and resolved the Questions of whatsoever points of moment have been or are controversed in DIVINITIE First Englished by D. HENRY PARRY and now again conferred with the best and last Latine Edition of D. DAVID PAREUS sometimes Professour of Divinity in Heidelberge Whereunto is added a large and full Alphabeticall TABLE of such matters as are therein contained Together with all the Scriptures that are occasionally handled by way either of Controversie Exposition or Reconciliation neither of which was done before but now is performed for the Readers delight and benefit To this WORK of URSINUS are now at last annexed the THEOLOGICALL MISCELLANIES Of D. DAVID PAREUS In which the orthodoxall Tenets are briefly and solidly confirmed and the contrary Errours of the Papists Ubiquitaries Antitrinitaries Eutychians Socinians and Arminians fully refuted And now translated into English out of the originall Latine Copie By A. R. LONDON Printed by James Young and are to be sold by Steven Bowtell at the signe of the Bible in Popes-head Alley 1645. TO THE CHRISTIAN READERS HENRY PARRY wisheth grace and peace through Jesus Christ our Lord. WHereas but a small and short remnant of daies is alloted unto every of us to try the hazzard and adventure of this world in Christs holy merchandize yet forty yeeres and the youngest may the oldest must depart I being subject to this common case and most certain uncertainty of our life neither knowing if perhaps at this present my staffe standeth next the doore have bin and am desirous and earnest in this behalfe so to bestow all my possible endeavours in this my Lord and Masters traffique as that I may not return unto him with a talent in a Napkin and withall may leave behinde mee some poore token and testimony of my love and duty towards him and his blessed Spouse with future posterity Which my desire and earnest deliberation struggling and striving so long within mee untill it had gotten the conquest of such shamefast and fearefull motions wherewith men are well acquainted who are at all acquainted with their own infirmities I was thereby at length drawn to this bold and hardy resolution as to commit something to the presse and so to the eyes of them whose great and sharp censures I have ever with trembling thought of heretofore and even now would fly them with all willingnesse Wherefore also in respect hereof and of the greennesse of my age so hath the flame and heat of my desire been slacked and cooled with the water as it were of feare wherewith I shake in mine owne conceit as I have not presumed to draw any shaft out of mine own quiver or to present the world with an untimely fruit of so young a tree but rather have made choice of a shaft out of the Lords Armory framed by the hand and skill of the Lords workman fit to make the man blessed who hath his quiver full of them If yet in this I have been presumptuous if bold if undiscreet if foolish my Brethren for your sakes have I been so for your sakes have I been presumptuous bold undiscreet and foolish even for you and for your children The greater is my hope and trust that these whatsoever my paines and labours shall finde favour and grace in your sights and receive good entertainment at your hands because for you they have been undertaken and the gaines and commodities that shall arise thereof if by the blessed will of God any shall arise shall redound unto you and yours for ever It is a case lamentable deserving the bowels of all Christian pity and compassion and able to cause the teares of sorrow to gush out and stream downe the face of a man who is not frozen too hard in security and in uncharitable carelesnesse when he shall but lift up his eies and see the waste and desolation of so many distressed soules who in so many places of this our land and country have been and are daily either pined away and consumed to the bone for lacke of Gods sustenance the Bread of life the Word of God the only preservative of the soule or through the deceitfull poyson of that old Sorceresse and Witches children infected and baned unrecoverably Alas poore soules faine would they have somewhat to keep life within them and therefore as famished and starved creatures which have been for a space pounded up and pin folded in a ground of barrennesse debarred of all succour and reliefe whenever they may light of any thing that may goe downe the throat be it as bitter as gall and as deadly as poyson they swallow bitternesse as Sugar and licke up death as sweet hony And yet I rue to speak it such is the hard heartednesse and brutish unnaturalnesse of many mercilesse men if yet men who have so flinted their fore-heads seared and sealed up their minds and consciences in all impiety as that they have entered as it were into a league and bond with themselves to forget Christ never to know the man more never to speak in the name of Jesus never to feed the flock of Jesus whose soules are even as great and deare to him as the price they cost him For had not these men sworn like * Of Valentinus the Cardinals religion who gracelesse man ab jured his Ecclesiastical vocation to be lifted up to a temporall Dukedome Sab. Enncad 10. lib. 9. sons of the earth to possesse the earth for ever and to leave heaven and the heires of heaven even the chosen of God to God himselfe to looke to it were uncredible nay unpossible were it that after so many threats and warnings from heaven from earth from God from men from their foes abroad and their friends at home they should not yet once not once descend into a dutifull consideration of this their heavie trespasse and so with a speedy industry and assiduity re-enter and recover those their forsaken Charges which a long while have languished and worne away for want of pasture and lye now the deare Lambs of Christ Jesus stretching on the ground for faintnesse fetching their groans deep and their pants thick as ready to give over and to yeeld up the ghost O Lord Jerem. 5.3 are not thine eies upon the truth thou hast stricken these men but they have not sorrowed thou hast consumed them but they have refused to receive correction they have made their faces harder than a stone and have refused to return Not the losses and unsupportable calamities of Christs people not the miserable Apostasie and grievous falling away woe to us therefore of multitudes of the ignorant and unlettered men from the Apostolike Faith and the Church of Christ not the certain dangers and hazzards of their own persons Wives Children and Kins-folks with all which rods
Scripture lest those things should be thrust upon us under his name which are not his Further 6 The Church doth not erre Matth 18.19 they make their boast that the Church cannot erre and that therefore the decrees of the Church are of equall authority with the holy Scripture because the Church is ruled by the same spirit by which the Scripture is inspired even as it is promised If two of you shall agree in earth upon any thing whatsoever they shall desire it shall be given them of my Father which is in heaven For where two or three are gathered in my name there am I in the midst of them And I am with you alway unto the end of the world Matthew 28.20 1 John 2.20 27. So Yee have an ointment from him that is holy and ye know all things Likewise The annointing which ye received of him dwelleth in you and yee need not that any man teach you but as the same annointing teacheth you of all things and it is true and is not lying and as it taught you yee shall abide in him But first of all wee know 1 Answer The true Church Matth. 13. Marke 4. Luke 8. that it is the true Church onely which erreth not and is ruled by the holy Spirit which is gathered in the name of Christ that is which heareth and followeth the voice of the Sonne of God And therefore these things doe nothing appertaine to a wicked multitude which openly maintaineth doctrine contrary to the Gospel though it never so much vaunt of the Churches name yea and beareth sway and rule in the Church according to that which is said To him that hath shall be given but from him that hath not even that which hee seemeth to have shall be taken away So did the Pharisees and Sadducees among the Israelites erre not knowing the Scriptures neither were they the true Church though they seised upon the name and place of it 2. The true Church indeed erreth not universally For alwaies the light of the truth 2 Answer Universally especially concerning the foundation of doctrine is preserved in some mens mindes whereupon the Church is called the pillar and ground of truth But yet neverthelesse some of the godly oftentimes fall into errours through ignorance and infirmity yet so that they hold the foundation neither do they defend their erroneous opinions contrary to their conscience and at length they forsake them even as it is said 1 Corinth 3. If any man build upon this foundation gold silver c. And If ye be otherwise minded Ephes 4. God shal reveal even the same unto you Last of all There is given unto every man grace 1 Corinth 12. according to the measure of the gift of Christ And The Spirit distributeth to every man severally as hee will Philip. 3.15 The Apostles before they had received the holy Ghost at Whitsontide were the lively members of the Church yet erred they concerning the kingdome and office of the Messias There were of the Chiliasts opinion great men in the Church as Papyas Irenaeus Apollinarius Tertullian Victorinus Lactantius Methodius Martyr And therefore although the Church erre not universally yet oftentimes some of her members erre when as they swerve from the word which God suffereth not seldome to happen unto them for to keep us being warned of our weaknesse and blindnesse in modesty and his true feare and in daily invocating of him and withall to teach us that the truth of doctrine is not to be measured by the title of the Church but by the word delivered of him by the hands of the Prophets and Apostles as it is said Thy word O Lord Psamle 129. is a lanterne unto my feet and a light unto my paths Likewise 1 Tim. 6.20 Keep that which is committed unto thee and avoid profane and vain babblings This ground being once laid that so farre forth the Church erreth not 7 Object The Church ought to obey Bishops by the commandement of God Acts 20.28 Marthew 18.7 Luke 10.16 Heb. 13.17 as it doth not swerve from the written word of God it is easie to answer to that which they make shew of to the contrary That the Church is ruled by Bishops and therefore must obey them as it is said Take heed unto all the flocke whereof the holy Ghost hath made you over-seers to governe the Church of God And If hee refuse to heare the Church let him be unto thee as an Heathen man and a Publican Hee that heareth you heareth mee and hee that despiseth you despiseth me And Obey those who bear rule over you For both they must rule and the Church must obey them according unto the prescript of Gods word as it is said If any man preach any other doctrine let him be accursed Galatians 1.9 Answer Necessarily in those things which belong to the Ministry freely in traditions Mat. 23.2 Whatsoever therefore the Ministers propound of the word of God unto the Church we must of necessity obey it that which the Lord teacheth when hee saith The Scribes and Pharisees sit in Moses chaire All therefore whatsoever they bid you observe that observe and doe For they sit in Moses chaire who teach Moses doctrine in the Church If also they ordaine any things indifferent and of a middle sort which are profitable these also are observed for maintaining of order and avoiding of offence But if they require us to beleeve or observe things repugnant to the word of God or things that are in their owne nature indifferent with putting an opinion of necessity in them and of worshipping of God they sit no longer in Moses chaire but in the chaire of scorners and of them it is said John 10. â— 1 Tim. 4.1 The sheepe heard them not Likewise In the latter times some shall depart from the faith and shall give heed unto the spirits of errour And that the decrees of the Bishops also are not to be received among the precepts and decrees of the Church is confirmed by the example of the civill Magistrate whose just and good lawes binde the consciences of the subjects For the dissimilitude of the examples consisteth in that 1 Instance The Magistrate doth bind the conscience therefore Bishops that God himselfe by expresse word hath decreed a necessity of obedience to the Lawes and Commandements of the civill Magistrate which are not repugnant unto his Law but hath given a libertie of conscience in traditions of the Church so that hee pronounceth himselfe to be angry with him who obeyeth not civill Magistrates as long as they command nothing repugnant to his Lawes but not with them which without offence do contrary to the constitutions of Bishops For of the Magistrate is is said Rom. 13.5 Wee must obey him for conscience sake But of things indifferent in the Church Col. 2.26 Let no man condemne you in me at or drink or in respect of a holy
happy and religious and is created to be holy happy and religious The former of these is referred to the question What in respect of the beginning the latter to the question For what in respect of continuance and perseverance So righteousnesse and true holinesse whereas they are the forme and very being of a new man are tearmed his end Neither is it absurd that the same things should in divers respects be called the finall cause and the formall For that which is the forme in respect of the creature may be tearmed the end Ephes 4.24 in respect of the intent and purpose of the Creator The manifestation of Gods mercy and justice The manifestation of God or the declaration of Gods mercy in his chosen to everlasting life and of his justice and wrath against sinne to be punished in the reprobate This fourth is subordinated to the knowledge of God and mans felicity For that thou mayest know God and he communicate himselfe unto thee it is needfull also that he make himselfe manifest unto thee The preservation of the societie of men Psal 22.23 The preservation of society in mankinde which end is subordinated to the manifestation of God For except there were men God should not have whom to manifest himselfe unto I will declare thy name unto my brethren The community of civill duties amongst men The communion of mutuall intercourse of duties and curtesies amongst men serving for the preservation of humane society For that the society and conversing of men together may be maintained there must needs be peace and mutuall duties interchangeably passing betweene them The first creation of man is diligently to be compared with the misery â—f mankind as also the end for which wee were created with the aberration and â—â—verving from the end that so by this meanes also wee may know the greatnesse of our miserie For how much the greater wee see the good was which wee have lost so much the greater wee know the evils to be into which wee are fallen OF THE IMAGE OF GOD IN MAN The chiefe Questions hereof are 1 What is the Image of God in man 2 How farre forth it is lost and how farre it remaineth 3 How it is repaired in man 1 What the Image of God in man is What the Image of God is THE Image of God in man is a vertue knowing aright the nature will and workes of God and a will freely obeying God and a correspondence of all the inclinations desires and actions with the will of God and in a word a spirituall and unchangeable purity of the soule and the whole man perfect blessednesse and joy resting in God and the dignity of man and majesty whereby he excelleth and ruleth other creatures 5 Parts of the Image of God in man Wherefore the whole Image of God in man comprehendeth 1. The soule it selfe together with the faculties thereof indued with reason and will 2. All our naturall notions and knowledge of God his will and his works that is to say perfect wisedome in the soule 3. All just and holy actions inclinations and motions of the will I mean perfect righteousnesse and holinesse in our heart and will and all our externall actions 4. Felicity blessednesse and glory linked with perfect joy in God and abundance of all good things free from all misery and corruption 5. Rule and dominion of man over the creatures as fishes fowles and other living creatures In all these things this reasonable creature in some sort resembleth his Creator as the Image expresseth in some sort the Arch-type or principall patterne yet can he by no meanes be equalled unto his Creator for in God all things are immense and without measure Ephes 4.24 and even his essence infinite The Apostle Paul putteth Righteousnesse and Holinesse as the chiefe parts of this Image yet doth he not exclude but presuppose wisdome and knowledge for no man can worship God unknown But neither doth Paul exclude perfect blessednesse and glory for this according to the order of Gods justice is necessarily coupled with perfect holinesse or conformity with God For where true righteousnesse and holinesse is there is the absence of all evils whether of crime or offence Righteousnesse and holiness in this text of the Apostle may either be taken for the same thing or so distinguished that Righteousness may be meant of the actions both inward and outward as they have a conformity and congruity of the will and heart with the mind judging aright and with the Law of God and Holinesse may be understood of the qualities themselves Ob. 1. Perfect wisdome and righteousnesse is in God alone Man was perfect but in a certaine degree and measure not infinitely as God is and is not found in any creature and the wisdome of all creatures even of the Angels themselves both may and doth increase how then was the Image of God perfect wisdome and righteousness in man An. By perfect wisdome here is meant not such a kind of wisdome as is ignorant of nothing but which hath as absolute perfection as is incident unto the nature of a creature as great a portion as the rich Creator hath measured and sundred out unto his creature sufficient to indue it with happiness and felicity as the wisdome of the Angels and their blessednesse is perfect because it is such as God hath ordained and yet unto it somewhat daily may be added otherwise it were infinite So was man perfectly just because he was conformable to God in all things which God required of him not that he was of equall perfectnesse or had justice inherent in him in that degree of perfection which God had but because he wanted nothing of the full measure of such perfection as God created in him and would should be in him and which might suffice a created nature to the attaining of blessedness There is therefore an ambiguity in the word perfection in this sense here expressed man is said in Scripture to be the image of God 1 Cor. 15.47 or to be made after the image of God Obj. 2. The first man was of the earth earthly the second man the Lord from heaven As the earthly was such are they that are earthly and as is the heavenly such are they also that are heavenly And as we have borne the image of the earthly so shall we bear the image of the heavenly Ans The Apostle doth not here take away the image of the heavenly man from Adam when he as yet stood but compareth his nature and estate as well before as after his fall with that heavenly glory unto which we are restored by Christ that is not onely the nature of man corrupted through sin by death but the degree of the image of God in mans nature before the fall and before glorification with that which followeth in glorification Christ called the image of God in two respects Christ is called the image
imparted by the Apostles and every one of them did bestow some part thereof but that cannot be proved This reason may be rendred thereof more probable that it was called a Symbole for that the Articles of faith are the square and rule whereunto the faith and doctrine of all orthodox or right beleeving Christians ought to agree and be conferred The Symbole is called Apostolick Two reasons why the Creed is called Apostolick Because it containeth the summe of the Apostolick doctrine which the Catechumenes were enforced to hold and professe Because the Apostles delivered that summe of doctrine to their Schollers and Disciples which the Church afterwards held as received from them This selfe same Symbole is called also Catholick because there is but one faith of all Christians Why it is called Catholick An answer to a question moved touching other Creeds Here some demand a reason Why after the Apostles Creed other Creeds as the Creed of the Councell of Nice Ephesus and Chalcedon with Athanasius his Creed were compiled and received in the Church Answ These Creeds properly are not others that is quite different in substance from the Apostolick Symbole but are onely a repetition and more ample declaration of this in all which certain words are added as an explication thereof by reason of Hereticks by whom because of the shortnesse thereof this was depraved there is no change either of the matter or of the doctrine but only of the form of declaring it as easily appeareth by comparing them together Other important and weighty causes there were which might compell the Bishops and Doctors of ancient Churches to compose and draw out these briefe compendious formes of confession especially the Church then increasing Four causes why other Creeds were made and received in the Church and heresies growing with and in the Church For instance in few That all both young and old might with more ease bear in minde the main and entire foundation of Christianity comprised in briefe That all might alwayes have in their sight and view the confession of their faith and consolation reaped thence knowing what that doctrine is for which persecution is to be sustained So God in times past made a short summary abstract of his law and promises that all might have it as a rule of life and ground of consolation obvious to their eyes That the faithfull might have a peculiar badge and cognisan whereby to be distinguished both then and in all future ages from infidels and hereticks which with wily glosing sophismes corrupt the writings of the Prophets and Apostles for which very cause also these Confessions were intituled Symboles 4. That there might be some perpetuall rule extant in publike plain briefe and easie to be known whereby to examine all manner of doctrine and interpretation of Scripture to approve and ratifie whatsoever accordeth therewith and refuse and disanull the contrary The Apostolick Creed preferred above other Creeds because 1. The phrase of it is most proper 2. The time most ancient 3. The copy most authenticall Notwithstanding the Apostles Creed far surpasseth the rest in authority 1. Because for the most part it literally consisteth of the proper words and phrases of Scripture 2. Because it is of greater antiquity then other Creeds and was delivered first unto the Church by the Apostles themselves or by their disciples and schollers and since them successively from hand to hand transferred unto us their posterity 3. Because it is the fountaine and originall draught even an authenticall rule of direction to other Creeds which for illustration of this to prevent the fraudulent sleights and forged corruption of hereticks have in universall and generall Synods or Councels been published and authorised by the whole joint-consent of the Church The certainty of this Creed dependeth not on the authority and arbitrement of men or definitive sentence of Councels but on the perpetuall concordance of holy Scripture with them and of the whole Church since the Apostles time retaining and holding fast the Apostles doctrine and testifying to all posterity that they received this doctrine at the Apostles mouthes and the mouthes of their hearers which consent is obvious to any man that daigneth to view it with both eyes and weigh it considerately For certain it is that no Congregation of Angels nor conventicle of men hath any power of instituting new lawes touching the worship of God or new Articles of faith binding the conscience for this is a work proper unto God Neither may we beleeve God for the testimony of the Church but the Church for the testimony of God This doctrine touching the causes and authority of divers Creeds is borrowed out of Ursinus Admonit Neustad de Concordia Burgens written Anno Dom. 1581. where young Divines may if they list reade a large discourse touching the truth and authority of Ecclesiasticall Writers learnedly discussed from 117. page unto the 142. page of the said Tract a briefe Type and Table whereof I have here decyphered THE TABLE The writings touching the doctrine of the Church are 1. Divine that is inspired immediately by God into the hearts of the Prophets and Apostles such as are the Canonicall books of the old and new Testament These alone are simply in their sentences and words full of divine inâ—piration and worthy credit and therefore are the sole rule of tryall unto all others 2. Ecclesiasticall that is written by the Doctors of the Church these are 1. Publick to wit written in the common name of the whole Church which again are subdivided into writings 1. Catholick I meane Creeds and Confessions written in the name and with the full consent of the whole orthodox right beleeving Church received and allowed by the authority thereof such as are The Apostles Creed The Creeds of the Councels of Nice ConstaÌ„tinople Chalcedon Athanasius his Creed 2. Particular namely the Confessions of certain Churches and Councels as divers Catechismes and the Augustanâ— Confession 2. Private that is written in the name and by the advice of some one private man or more as Common places Commentaries and such like ON THE 8. SABBATH Quest 24. Into how many parts is the Creed divided Answ Into three parts The first is of God the eternall Father and our Creation The second of God the Son and our Redemption The third of God the holy Ghost and our Sanctification The Explication THe principall parts of the Apostolick Creed are three 1. Of God the Father and our Creation 2. Of God the Son and our Redemption 3. Of God the holy Ghost and our Sanctification that is of the works of our Creation Redemption and Sanctification Ob. 1. Unto the Father is ascribed the Creation of heaven and earth unto the Son the Redemption of mankind unto the holy Ghost Sanctification Therefore the Son and the holy Ghost did not create heaven and earth How our Creation Redemption Sanctification are each appropriated to some one person of the
nature and a finite nature or the third reason which is only opened in the word of God whereby the divine essence is incomprehensible to wit by communication whereas the whole is in such sort common to the three persons of the Divinity as not only it is in them as it is in the creatures but also is their very substance and yet neverthelesse remaineth in number one and the same Now that it is proper to the Deity alone Infinity or immensity proper to God not imparted to any creature for 4. causes nor imparted or communicated to any creature to be infinite or immense or to be every where at the same time or to be the same in divers places is apparant by these reasons 1. Because it is impossible that any creature should be or be made equall to the Creatour as hath been often said Lord who is like unto thee 2. Because God himself by this mark distinguisheth and discerneth himselfe from the creatures for in saying Jerem. 23.14 that he is he who filleth heaven and earth he signifieth that there is no other such besides him 3. Because Christ sheweth his divinity by this argument in that when he was in body on earth John 3.13 yet he affirmeth himself to be in heaven 4. The godly Doctors of the ancient Church defended the divinity of the holy Ghost by this self same argument Lib. 1. cap. 1. as Dydimus in his Treatise of the holy Ghost The holy Ghost himselfe if hee were one of the creatures should have at least wise a substance limited as all things which were made for although invisible creatures are not limited and circumscribed by place yet are they limited by the property of their substance But the holy Ghost being in many hath not a limited and finite substance How God is most perfect in himself Most perfect in himselfe God is moreover most perfect in himself 1. Because hee only hath all things which may be desired unto perfect felicity and glory so that no way any thing may be added unto him to make him more glorious or happy and all the creatures have but only some parts and degrees of blessings distributed unto them convenient for their nature and place which the Creator assigneth and giveth to every one 2. Because he receiveth no part of this most absolute felicity from any other but hath all things in himself and of himself and is alone sufficient to himself for all things and therefore needeth no mans labour or aid or presence but was alike blessed from everlasting before any creature was as he is now after the creation of the world But contrariwise all the creatures stand so in need of the goodnesse and presence of God that without it they cannot only not any way be well and in good state but not so much as be at all the space of one moment 3. Because he is not for himself only but for the creating also preserving guiding and furnishing of all and every creature so sufficient that he alone doth give to all of them all good things necessary and meet for them as well eternall and heavenly as terrene and temporall neither yet for all that doth the least jot depart either from his power or from his happinesse Now all the creatures not only cannot at all profit one another more then God worketh by them as the instruments of his goodnesse but neither they themselves which are as it were conduits can have the least good in themselves but what they have drawn from God alone as the only fountain and wel-spring of goodnesse and felicity Now he alone is sufficient for all and bestoweth all things because there must needs be some one first cause in nature of all good things and he hath all things in his power because except he had them he could not give them to others and except he had them of himself he could not be the first head and fountain of all good things Prov. 16.4 Object 1. He is said to have made all things for himselfe Ans Not for the aiding or increasing of himself How God is said to have made all things for himselfe as if hee needed any thing but rather for to communicate and shew himself unto his creatures he made them because this is the nature of that which is good not only to preserve it self but also to communicate it self to others Object 2. He useth the creatures in accomplishing his works Answ This he doth not as constrained thereto by any necessity of impotency but of his most free will and goodnesse to shew that he is able both wayes both without them and with them to do whatsoever he will that he is Lord of all things both by right and by his power and can use all things at his pleasure and that he also doth vouchsafe his creatures this great and free honour as to make them the instruments of his bountifulnesse and fellowes and disposers as S. Paul speaketh of his divine works â— Cor. 4. â— Object 3. We are willed to performe exhibit and offer obedience worship honour sacrifices to God and to give him that which is his Answ Thereby is taught not what good cometh more to God but what good ought to be in us for as disobedience and despight against God maketh not God but the creature more miserable so obedience towards God which is a conformity and agreement with Gods law and mind is the good and blessednesse not of God but of the reasonable creature and this is said to be given or taken from God not that God needeth it or is profited thereby but because men ought by order of justice to perform and yeeld it unto God Psal 50.8 Luke 17.10 as I will take no bullock out of thy house nor hee-goats out of thy folds And when ye have done all those things which are commanded you say We are unprofitable servants And if any man reply That glory neverthelesse tendeth to his happinesse and perfection unto whom it is given we must know That the glory of God signifieth Two things signified by Gods glory 1. The foundation of glory to wit the attributes or vertues which are in God himselfe and his divine works and the beholding and approbation of them in God and in this sense can no man give him glory neither can it be diminished or augmented but it was and remaineth the same in him for ever John 17.5 according as it is said Glorifie mee O Father with the glory which I had with thee before the world was 2. The agnizing and magnifying of the goodnesse and works of God The glâ—ty which 〈…〉 God is 〈◊〉 lable â—â—r 〈◊〉 happinesse 〈◊〉 neither dâ—th â—or can make God more happy which is not in God but in creatures indued with reason and therefore may be made lesse or greater and being amplified or diminished it increaseth or diminisheth the goodnesse happinesse and perfection not of God but
managing of all things or such a one as is superfluous and idle Wherefore there must needs be but one God that he alone may suffice for all 6. There can be but one infinite for if there were moe infinites none should be present every where and rule all There can be but one infinite Wherefore there cannot be more but one only God which is infinite 7. There is but one first cause of all things God is that first cause Therefore he is but one But one first cause 8. There can be but one only chief good For if besides that there were another chief good also that should be either greater or lesser or equall to the former chief good if greater the former should not be chief yet should it be God which were contumelious against God if lesser it should not be chief and so no God if equall then neither the one nor the other should be chief or be God The use of this Question is to teach us that whereas God is but one The use of this Question therfore no other besides this one God is to be adored or worshipped neither is any good to be expected from any other save only from him and to him alone all thanks for all blessings are to be rendred Obj. Many are called gods in Scripture Psal 82.6 1 Cor. 8.5 Exod 4.16 7.1 2 Cor. 4.4 I have said ye are gods Many are and are called gods in heaven and in earth Moses is called the god of Aaron and Pharaoh yea the divell is said to be The god of this world Ans Two significations of the word God There is an ambiguity and double signification of this word God which sometimes signifieth him who is by nature God and hath his being not from any thing but from himself and by himself and all other things are from him such a God is but one only Sometimes it betokeneth not the very divine eternall and immense essence but a God either so entituled for some similitude of the divine properties dignity and divine office and function Gods in the latter signification or an imaginary and fained god such gods are many Magistrates Judges and magistrates are entituled and called gods not that they have the divine essence communicated unto them and are by nature God but because of their dignity and divine office which they bear in Gods stead as it is said By me Kings reigne that is Prov. 18.15 because they are the Deputies and Vicegerents of God by whom as by his instruments and servants hee exerciseth his power and judgements here on earth hee therefore doth furnish and arme them with wisdome fortitude power authority and majesty as much as is necessary and sufficient to bridle the mindes of the multitude being desirous of licentiousnesse and to hold and keep them in fear and obedience hee doth also vouchsafe them the honour of his name by calling them gods that the subjects may thereby know that they have to deale not with men but with God himselfe whose Vicegerents they are whether they obey their magistrate or repine against him according to the Scripture Whosoever resisteth the power Rom. 13.2 resisteth the ordinance of God Angels The Angels also are called gods both for the dignity and excellency of their nature and gifts power and wisdome wherein they far surpasse men as also for the divine office and function which God exerciseth by them in this world in defending the godly and punishing the wicked Psalm 8.6 Thou madest him little lower then the gods that is then the Angels The Angels are ministring spirits Heb. 1.14 The divell The divell is called the god of this world for his great potency and power which he hath over men and other creatures by the just judgment of God Idols Lastly Many things are accounted gods in mens fancies and opinion 2. Cor. 4.4 Eph. 2.2 6.12 and are so called by men who worship the creatures as gods So idols are termed gods by a figurative speech of imitation Jer. 10.11 Phil. 3.19 Exod. 20.3 The gods that have not made the heavens and the earth shall perish from the earth and under these heavens Whose god is their belly Thou shalt have no other gods before me But here the question is touching the true God who is by nature God and hath his being and his power not from any thing but from himselfe and by himself and all other things are from him Such a God is but one only 4. What these names Essence Person and Trinity signifie and how they differ The explication of these words serve much for the understanding of the unconceivable mystery of the Trinity and therefore is it not to be read with a running eye ESsence in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is used in this doctrine for substance is a thing subsisting by it self that is a thing having a proper being not sustained in another although it be communicated to moe That is said to be communicable or communicated which is common or may be made common to moe that is said to be incommunicable which is not in moe neither can be affirmed of moe Mans essence is communicable and common to many men but this essence is in generall common not in particular and in number that is the nature and essence of all men is in generall one but not one in number for every man hath his essence distinct from others neither are all one man but many men But the essence of God is communicable in particular because the selfe same Deity in number and that whole and entire is common to the three persons and is the substance of the three persons and therefore the three persons are that one God who created all things not three Gods What a Person is A person is a thing subsisting individuall living understanding incommunicable not sustained in another neither part of another Subsisting By which word is signified that it is not an accident cogitation decree vanishing sound or any created quality or motion Individuall Not any generall but a particular one in number and therefore individuall and called individuall Living No inanimate thing which hath no life as a stone Understanding Not a thing which hath sense only as are brute beasts who are things living and sensible but not understanding and therefore are no persons Incommunicable Not the divine essence which is common to three not the substance of mans nature or any other thing created which is communicated to the thing begotten thereof or thence derived But a person cannot be communicated Not sustained in another Not the humane nature of Christ for this though it be subsisting individuall understanding incommunicable yet is it no person because it is personally sustained of the Word that is so that it together with the Word is the substance of one Christ and except it were subsisting in the Word should not at
this doctrine of the three persons in one God-head especially since the Son of God was manifested in the flesh It is not hard to espy the causes of this strife for that indeed no part of doctrine is more unknown and unsearchable to mans reason as also for that the divell in hatred of God and men attempteth with horrible fury to darken and extinguish the glory of the Sonne of God incarnate The objections of hereticks against the doctrine of the Trinity Look the generall and speciall rules solutions of sophismes forged against the Deity of the Son of God 1. ONe essence is not three persons because that one should be three implyeth a contradiction Jehovah is one essence Therefore not three persons Answ The Major is true of a created and finite essence which cannot be one and the same and whole substance of three persons But it cometh short of truth when it is averred of the infinite individuall and most simple essence of the Deity Repl. A most simple essence cannot be the essence of three persons The essence of God is as you grant a most simple essence Therefore it cannot be three persons Ans This Major holdeth true in such an essence part of which instituteth another person or which is multiplied according to the number of the persons produced thence but it faileth in such an essence as is the same and whole entire in each person For the exceeding simplicity of this kind of essence is no may impeached by the multitude and distinction of persons Object 2. Where there are three and one there are four distinct things But in God are three persons and one essence Therefore there are four distinct things in God which to grant is absurd Answ Where there are three and one really distinct there are foure But in God the persons are not really distinct from the essence for the three persons of the Divinity are one and the same divine essence but they differ from it and from one another mutually only by order and manner of subsisting Object 3. It is Sabellius his heresie to entitle one substance with three names The opinion of the Trinity giveth one substance three names Therefore it is Sabellius his heresie Ans In this Syllogisme are foure terms by reason of the ambiguity of the word Substance for either the word Substance signifieth in the Major a person and in the Minor an essence or else one of the premisses or propositions is false Object 4. He who is the whole Deity besides him there is no other in whom the whole Deity likewise is But the Father is the whole Deity Therefore it is not in another Ans The Major is false because the same Deity which is whole in the Father is whole also in the Son and whole in the holy Ghost by reason of the infinity of the divine essence whereof there is neither more nor lesse in each person then in two or the whole three Object 5. Where are distinct operations at leastwise internall there are also distinct essences But the internall operations of the Father Son and holy Ghost are distinct Therefore also their essences are distinct Answ The Major is true of persons which have a finite essence but false of divine and infinite Object 6. The divine essence is incarnate The three persons are the divine essence Therefore the three persons are incarnate Which conclusion being false it followeth that some one of the premisses was false Ans Here are meer particular propositions and therefore nothing can be concluded for the major speaketh not of the divine essence generally nor can be expounded universally because the divine essence was incarnate in the person only of the Son Object 7. Jehovah or true God is the Trinity The Father is Jehovah Therefore he is the Trinity that is the whole three persons Answ Here also the Major cannot be understood universally for not whatsoever is Jehovah is also the Trinity So that of meer particulars nothing followeth Object 8. No abstract name signifieth a substance Trinity is an abstract name Therefore it signifieth no substance But God is a substance therefore the Trinity signifieth not God Answ The Major is meerly false For these words Deity and Humanity are abstracts and signifie the substance and nature of God or man OF GOD THE FATHER Quest 26. What beleevest thou when thou saist ON THE 9. SABBATH I beleeve in God the Father Almighty maker of heaven and earth Ans I beleeve the everlasting Father of our Lord Jesus Christ who hath made of nothing heaven and earth with all that are in them a Gen. chap. 1. Exod. 20.11 Job 33.4 ch 38. ch 39. Acts 4.24 14.15 Psal 33.6 Isa 45.7 who likewise upholdeth and governeth the same by his eternall counsell and providence b Psa 104.2 3. 115.3 Mat 1â— 29 Ephes 1.11 Hâ—b 1.3 to be my God and my Father for Christs sake c Joh. 1.12 Rom. 8.15 Gal. 4.5 6 7. Ephes 1.5 and therefore I doe trust in him and so relye on him that I may not doubt but he will provide all things necessary both for my soule and body d Psâ—lm 55.23 Matth 6.26 Luke 12.22 And further whatsoever evils hee sendeth on mee in this troublesome life he will turn them to my safety e Rom. 8.28 seeing both he is able to do it as being God almighty f Rom. 10.12 8.38 39. and willing to doe it as being a bountifull Father g Isa 49.4 Matth. 6.32 33. 7.7 8 9 10 11. The Explication I beleeve One thing to beleeve God another thing to beleeve in God I Beleeve in God We are to observe in this place that it is one thing to beleeve God another thing to beleeve in God For that sheweth a faith of knowledge or historicall faith this declareth true faith or confidence For to say I beleeve God if we speak properly is I beleeve there is a God and hee such a one according to whatsoever is ascribed unto him as he hath manifested himselfe in his word to wit that he is a spirituall essence almighty c. everlasting Father Son and holy Ghost I beleeve in God is I beleeve that he is my God that is I am perswaded that whatsoever God is and is said to be hee is all that and referreth it all to my safety for his Sons sake that is to resolve that he is such a one towards me In God The name of God is here taken essentially for God the Father Son In God The word God in the Creâ—d is meant essentially to all three persons not personally to one The Father Esa 9.6 Why the first person of the Trinity is called Father Ephes 1.5 6. and holy Ghost because these words I beleeve with the particle in are referred after the same manner and meaning to the whole three persons of the Deity for it is as well said I beleeve in the Son and I beleeve
God is chiefly said to be in heaven and the palace and seat of God another thing which is not God In like manner the body is the seat of the soule but it followeth not hereof that the body is a spirituall intelligent immortall essence because the soul is Secondly Heaven is the seat of God not properly nor necessarily because God as being an infinite essence is in all things and without all things And Aristotle himselfe witnesseth that he is without heaven therefore he can be though heaven be not neither needeth he this tabernacle But he is said to dwell in heaven though he fill all things with his essence and power 1. Because he is above all things and the Lord and ruler of all 2. Because he exhibiteth there his glory majesty and grace more cleerly and fully to be beheld and injoyed of the blessed Angels and men then here on earth Against the first answer Ubiquitaries reply in Aristotles behalfe on this manner The blessednesse of God is not without God but is God himselfe Heaven is the blessednesse of God not any place Heaven is the place of the blessednesse of the elect but not God himself or blessednesse Therefore heaven is God himself Ans 1. Not onely Aristotle but the sacred Scripture also doth every where distinguish heaven from God as the thing made from the maker thereof and also opposeth heaven to earth so that it affirmeth earth to be below and heaven above us where God communicateth himselfe and his blessednesse unto the elect more cleerly and fully then on earth Heaven saith God himselfe is my seat Isa 66.1 and earth my foot-stoole Wherefore although heaven were somewhere taken for heavenly blessednesse yet might it not be hereof inferred that heaven properly is not a place wherein the elect enjoy and shall for ever enjoy that blessednesse for also hell sometimes signifieth hellish pains yet so that it excludeth not the place where the wicked being truly severed from the godly shall suffer those pains and torments 2. The Minor is false if heaven be taken for that blessednesse which is God himselfe being sufficient unto himselfe in all things for heaven is a thing created and finite that blessednesse is uncreate and immense And if it be understood of a created blessednesse which is in us communicated from God there are four terms in the Syllogisme for the Major proposition speaketh of an uncreated blessednesse which is the very essence of God neither is communicated at any time to any creature The externall respects and relations of God are not the mutation oâ— perfection of God but of the creature Object 7. Hee that is Lord in possession is happier then hee which is Lord only in possibility But God before the creation was onely in possibility Lord Therefore hee is made happier by the creation But this is absurd Therefore the world was from everlasting Answ He is happier that is Lord in possession true if by the actuall dominion and government there arise any more good unto him then hee had before But unto God by reason of his exceeding great perfection simplenesse and immutability there could or can nothing at all come by his creation and dominion over his creatures For The respects and appellations of Creatour Lord Saviour Redeemer Father of mankind and the like which God in time assumeth unto him doe not appertain to Gods essence but signifie the beginnings and mutations of creatures that is God is termed Creatour not of any new action or form that is in him but of the creatures which once began to be from him when they were not at all before Wherefore These respects creation dominion and the rest are in the creatures reall relations but in God respects only of our consideration and therefore the Creatour and creatures are relatives not mutually as the Schoolmen well speak and judge because not both of them but one only dependeth of the other and is referred thereto really and formally that is the creature for in the Creatour is nothing at all depending of the creature For if the Creator and the creature were relatives mutuall then these absurdities necessarily follow 1. That God is not most perfect in himself 2. That from everlasting both the Creatour was as hee is Creatour and the creature 3. Or some reall thing to have come in time to the divine essence 4. And therefore the divine essence to be mutable and compound Wherefore relations in God do not make mutation but are attributed to God in respect of the creatures 2. How God made the world The world created Of God the Father by the Sonne and holy Ghost John 1.3 Genes 1.2 Job 33.4 THe world was created of God the Father by the Son and the holy Ghost Of the Son it is said All things were made by the Word of the holy Ghost The Spirit of God moved upon the waters The Spirit of God hath made me Most freely without constraint God created the world and all things therein most freely without any constraint not by any absolute necessity but by necessity of consequence that is by the decree of his will which decree though it were eternall and unchangeable yet was it most free For neither was God tied to the creatures and sustaining of things neither if hee had not at all created the world or did annihilate it being created and bring it to nothing were hee therefore lesse good or lesse happy Without motion God made the world with his beck only word or will without labour wearisomenesse motion or any change of himself that is not by any new action of his but by his forcible will only which from everlasting would that things should on a sudden exist and be at such a time as he had freely appointed and decreed Isa 40.28 The Lord hath created the ends of the earth hee neither fainteth nor is weary Now to work any thing with his beck and word only and without labour is the highest and chiefest manner of working For there are five kinds of operations and agents Five sorts of Agents Naturall A naturall agent Agents with an appetite as brute beasts That which worketh with an appetite Men and Divels working with reason but corruptly Men and divels The blessed Angels working with reason also but not corruptly and ever directed by a higher power Angels God working most perfectly directed by none but by himselfe God which three latter sorts are voluntary agents The first therefore is of things which work according to the quality and force of their own nature not being guided by any proper understanding or will of their own such is the operation of fire water medicinable herbs precious stones The actions and operations of these are subject to the rule of those which are voluntary agents and are by them moved and directed to certain uses and to the performing of certain works The second is of those
Lastly God created the world not from everlasting but at a certain and definite time and even in the beginning of times In the beginning God created the heaven and the earth c. namely after the common account this present yeer of Christ Genes 1.1 1601. 5564 yeers since For from the creation of the world to the nativity of Christ According to Melancthons supputation are 3963 yeers Luthers supputation are 3960 yeers Their supputation of Geneva are 3943 yeers The supputation of Beroaldus are 3929 yeers Therefore the world hath continued According to Melancthon 5564 yeers Luther 5561 yeers Them of Geneva 5544 yeers Beroaldus 5520 yeers The supputations accord very well one with another as concerning the grand number though in the lesser number some yeers are either wanting or abounding By these four supputations then of the most Learned of our time compared together shall be apparent that at the utmost God created not the world before these 5564 yeers past and therefore it was not from everlasting but had his beginning 3. For what cause God created the world THe ends of the creation of all things are some generall The ends of the creation of the world some speciall and subordinate The glory of God The first and chiefe end is the glory and praise of God for which cause men and Angels were principally created for he would have his goodnesse wisdome omnipotency justice which his properties hee sheweth in the creation of all things be known and magnified of us The Lord made all things for himself Prov. 16.4 Psal 103.22 Rom. 11.36 Praise the Lord all yee his works Of him and through him and for him are all things The knowledge of God The manifesting knowledge and contemplation of his divine wisdome and goodnesse shining in the very creation of things For that he might be celebrated and magnified for his works hee was to create those things which should know him and should praise and magnifie him being known and manifested unto them in his works And to this purpose created he natures both indued with reason and without reason that there might be both those which should praise him and the matter of his praise The heavens declare the glory of God Psal 19.1 and the firmament sheweth the works of his hands His providence The administration and governing of the world For therefore he created the world that he might by his providence ever govern rule preserve it and so might perpetually shew forth his marvellous works which hee hath done from the beginning of the world and now doth and will do but chiefly that hee might administer the Church and congregation of elect Angels and men Isa 40.26 Lift up your eyes on high and behold who hath created these things This third end is subordinate and serveth for the second end That he might gather a Church To gather an everlasting Church of Angels and men who should agnize and magnifie the Creatour That all things might serve for man That all other things might serve for the safety both of soule and body of man as also for the life necessity and delight of men but especially that they might profit the elect each thing in their due place and might be to them as ministers and instruments whereby God blessing and increasing them might be lauded and praised of them Subdue the earth Genes 1.28 and rule over the fish of the sea and over the foule of the heaven and over every beast that moveth upon the earth Thou hast made him to have dominion over the works of thine hands Psalm 8.6 thou hast put all things under his feet Whether the world or life or death or things present 1 Cor. 3.22 or to come All are yours Only man he created for himself the rest for man that they might serve man and by man might serve God Wherefore when we place creatures in the room of God we cast our selves out of that degree in which we were placed by God Why God would have this doctrine of the Creation to be delivered and held in the Church This doctrine of the creation of the world God would for these causes especially have remain extant in the Church 1. That the glory of the creation might be given wholly to God and his wisdome power and goodnesse therein acknowledged 2. That neither the Son nor the holy Ghost should be excluded but each should have their owne parts yeelded them therein according as it is said That all might honour the Son as they honour the Father 3. That as the world was created by the Son and the holy Ghost so also wee might know that by them mankind is restored For by him were all things made Col. 1.16 18 19. And he is the head of the body of the Church for it pleased the Father that in him should all fulnesse dwell 4. That seeing God created all things of nothing wee may think that hee is able to restore them being corrupted and ruinated 1 Cor. 4.6 into their first state againe For God that commanded the light to shine out of darknesse is he which hath shined in our hearts to give the light of knowledge of the glory of God in the face of Jesus Christ. 5. That wee may not referre the originall of corruption to God but know that it was purchased by the fault of divels and men John 8.44 The divell is a lyar and a murtherer from the beginning and when hee speaketh a lye Rom. 5.12 he speaketh of his own By one man sin entred into the world and death by sin 6. That knowing God as in the creating so also in the maintaining and governing of all things not to be tied to second causes and to the order by him setled in nature but that he may either keep or alter it wee should with confidence and full perswasion look for and crave those things which he hath promised yea those things which Rom. 4.17 in respect of second causes seem impossible Hee calleth those things which are not as if they were 7. That we should celebrate for ever the known goodnesse of God whereby he hath created all things not for his own profit or happinesse for he wanted nothing but for ours and seeing all other things were created for mans use wee above other creatures especially being restored from sin and death to righteousnesse and life should acknowledge that we owe thankfulnesse unto God therefore Psal 8.4 What is man that thou art mindfull of him and the son of man that thou visitest him Thou madest him to have dominion over the works of thine hands 8. That we knowing God inasmuch as of nothing and through his meer goodnesse hee created all things to owe nothing to any but all his creatures to owe themselves and all that they have to him their Creatour should confesse that to be most just whatsoever hee shall do concerning us
duty Whereupon we pray Let thy will be done in earth as it is in heaven They are also called gods 5. Gods Psalm 8.5 Hebr. 2.7 What is meant by the names Gabriel Raphael and Michael Dan. 10.13 12.2 Jude 9. Rev. 12.7 because the nature and Majesty of God shineth in their strength vertues functions and marvellous works Which is also signified both by the name of Gabriel that is the strength of God and by the name of Raphael that is the medicine of God For the same cause also the name of Michael that is who is like God is given to the Son of God an Angel who is called the Arch-angel either because the Son of God is head of the Angels or because God doth according to that measure which seemeth best to him distribute his gifts to the Angels and shew forth his powerfull operation by them 2. Of evill spirits or Angels THey which now are evill spirits or Angels although they also were at their creation good and adorned by God with the same holinesse and righteousnesse and blessednesse wherewith the rest were yet notwithstanding by their owne will and that free and therefore by their owne fault they averted themselves from God and revolted from his love and from obedience due unto him so that they left the habitation of God and no longer continued their conformity with God but ever burn with an horrible hatred of God and men and that they may despight God force men to sin and by force and fleights attempt to cast all down headlong into destruction God spared not the Angels that had sinned 2 Pet. 2.4 but cast them downe into hell and delivered them into chains of darknesse Jude 6. to be kept unto damnation The Angels which kept not their first estate but left their owne habitation hee hath reserved in everlasting chaines under darknesse unto the judgement of the great day Yee are of your father the Divell and the lusts of your father yee will doe John 8 4â— Hee was a murtherer from the beginning and abode not in the truth When hee speaketh a lie then speaketh hee of his owne for hee is a liar and the father thereof 1 John 3.8 Hee that committeth sin is of the Divel for the Divell sinneth from the beginning John 13.25 Sathan entred into Judas Sathan filled Ananias his heart that hee should lie unto the holy Ghost Acts 5.8 Ephes 2.2 and keep away part of the price of the possession According to the course of this world and after the Prince that ruleth in the ayr the spirit that now worketh in the children of disobedience 2 Thes 2.9 The divels appellations with their reasons 1. The wicked 1 Joh. 3.12 Ephes 6.16 It is said of Antichrist Whose coming is by the working of Sathan with all power and signes and lying wonders and in all deceivablenesse of unrighteousnesse among them that perish because they received not the love of the truth that they might be saved And therefore hee is called The wicked Cain which was of the wicked That yee may quench all the fiery darts of the wicked And every where in the Scripture hee is called Satanas that is 2. Satanas 1 Chro. 21.1 the adversary of God and men And Sathan stood up against Israel and provoked David to number Israel And hee is in like manner called Diabolus Divell because hee depraveth the word of God 3. Divell and is a slanderer of men as in Paradise 4. Serpent and Job 1. 2. And the Dragon that old serpent Revel 12. 20. because speaking by a serpent in Paradise hee seduced mankind through his subtiltie neither ceaseth hee to seduce them still The great Dragon that old Serpent called the Divell and Sathan was cast out which deceiveth all the world Again The accuser of our brethren 5. Accuser Rev. 12.10 6. Destroyer Rev. 5.11 7. The god and prince of this world 2 Cor. 4.4 Joh. 12.31 14.30 16.11 which accuseth them before our God day and night And hee is called Abaddon and Apollyon that is destroying Hee is also called The god of this world blinding the eyes of unbeleevers and the prince of the world both for his power and forcible working which hee sheweth on the wicked and for that tyrannie which hee exerciseth against the godly also by Gods permission as withall for that obsequie homage and obedience which is done him by the wicked even those who professe the worship of the true God Ephes 6. 1 Pet. 5. 1 Kings 22. 1 Cor. 10. John 8. The refutation of the Manichees who held two first causes By these places is made manifest the impiety of the Manichees who fained two causes or two gods co-eternall the one good whom they called the light and minde the other evill whom they termed the darknesse and matter the former whereof had created good natures the latter bad abusing those testimonies of Scripture where the Divell is called The god and prince of the world the father of the wicked authour of sin and death the power of darknesse and standing most of all on this argument That a good God should not make the cause of evill For neither hath the Divell any more power either over the godly or over the wicked or over other creatures for which hee is called The prince and god of the world then is granted him of God as appeareth by the first and second Chapters of the story of Job Matth. 31.22 and by the invasion of the swine Neither is the creation of the wicked but the corrupting and enforcing them to evill attributed to the Divell Neither is there any need lest God should be made authour of sinne to make another God of the Divell seeing the Scripture teacheth of Divels and men that both were created good and holy by God but the Divell revolting from God and seducing men corrupted both himself and men The evill spirits are unchangeably evill and damned And although of their own proper and free will they rush and bend themselves against God yet by the just judgment of God they are so forsaken and abjected of him that they are without all change or alteration unrecallably evill and subject to everlasting torments Wherefore Jude saith Jude ver 6. Mat. 15.41 that they are reserved by God in everlasting chains under darknesse And Christ Go ye cursed from me into everlasting fire which is prepared for the Divell and his angels For though doubtlesse these evill spirits were even from their fall dispoiled of the celestiall habitation and blessednesse yet notwithstanding both they and reprobate men shall be at the last judgment adjudged to more grievous punishment as contrariwise the felicity and glory of the godly shall then at length after the resurrection of their bodies be in all respects consummated and made perfect 2 Pet. 2.4 Jude ver 6. Matt. 8.29 Therefore these spirits are said to be reserved unto
not in respect of the maner of his generation Obj. The man Jesus is called the only begotten because he only was begotten of the Virgin by the holy Ghost It is a misconstruing and corrupt interpretation of the word For 1. He is so the only begotten that he is also the proper or naturall Son Now such a one is said to be the only begotten not for the speciall manner only of begetting but because he only was begotten of his substance whose Son he is called or because hee only hath his essence issuing from the substance of the Father 2. Because hee is the very same by whom all things were made and are preserved who is in the bosome of the Father even from the beginning of the world revealing God unto the chosen who being sent from heaven into the world took flesh c. He is called the only begotten Son of the Father John 1.14.18 1 John 4.9 Wee saw the glory thereof that is of the Word but not of the man Jesus as Heretikes would have it For there is no other Antecedent in that place but the Word For these words goe before The Word was made flesh and dwelt among us then followeth and we saw the glory thereof If then the Word it selfe be called and is the only begotten then Christ is called the only begotten in this place not in respect of the maner of his generation of the Virgin but in respect of his generation from everlasting of the Father 3. The Words generation of the Father is often in Scripture discerned and distinguished from Christs generation of the Virgin The Evangelist as we see calleth the Word the only begotten of the Father Of wisedome it is said Prov. 8.25 That before the mountaines that is from the beginning it was formed or as the Chaldee Paraphrast interpreteth it begotten but wee read in Matthew Mat. 1.18 25. that Jesus who is called Christ was borne of Mary 4. The only begotten is opposed to Angels and Men. But Angels and Men are the sons of God either by creation or by adoption or by sanctification after what sort soever this be wrought by the holy Ghost Therefore Christ must needs be called the only begotten for this cause even for that he is his Son by nature For after this manner he is the Son of God onely and truly and simply severed from other sons Wherefore to this third ranke or Classe those places also should be referred which shew that we are the sons of God by adoption by and for that onely begotten Son For seeing grace is opposed to nature and we are sons by grace it must needs be that Christ is the Son by nature 4. Classe Christ the Son of God To the fourth Classe belong those testimonies of Scripture which attribute the name of Son of God manifestly to the other nature also in Christ which subsisted by it selfe before and besides the flesh assumed and did worke all things And seeing Servetus and others are here in an uproare as it were and fight for this that only the man Jesus born of the Virgin but not God or the God-head is called the Son in Scriptures and that therefore before Jesus was born there was not any Son of God subsisting we are diligently to gather and collect those testimonies wherein the name of Son is not attributed to the humane nature onely but also to the divine The argument therefore is this That which subsisting before the flesh born of Mary created the world and from the first beginning hitherto worketh the same things with the Father the same is a person and that without the flesh and before it But the Son of God is called that which subsisting before the flesh created the world and from the first beginning hitherto worketh the same things with the Father Therefore the Son is a person and subsisting even without the flesh and before it that is Christ Jesus born of Mary hath another nature besides his humane nature in respect whereof Christ even before his humane nature was truly existed and is called the Son of God The Major of this reason is manifest For that which worketh all workes and that with the same authority liberty and power wherewith the Father doth must needs be a living and understanding substance that is a person Now the Minor is proved by testimonies of Scripture For the very same who is before all things for whom and by whom all things were created and do consist who doth all things likewise himself which the Father doth is called the beloved Son of God the first begotten of all creatures Col. 1.16 Heb. 1.1 2. 2.10 by whom God spake unto us in the last dayes c. But the flesh or humanity of Christ is not before all things is not Creatresse but created in the last times John 5.19 doth not uphold or sustain all things with its word becke and effectuall will but is it selfe sustained and upheld by the Word who did assume and take it Therefore in Christ besides his flesh is another nature which also before the flesh was miraculously conceived in the Virgins wombe was subsisting did worke and is the Son of God Againe God sent not his Son into the world to condemne it John 3.17 The Father sent the Sonne into the world but the humanity of the Sonne was borne in the world Therefore he was his Sonne before hee was sent into the world John 5.21 The Sonne quickneth whom he will No man knoweth the Father but the Sonne Mat. 11.27 and hee to whom the Sonne will reveale him But in the old testament before Jesus was borne of the Virgin some were raised from the dead and quickned for there were some from the beginning of the world who knew God aright Therefore in Jesus the Son of Mary is another nature besides his flesh which is the Son of God and subsisted from the beginning of the world revealing God unto men not onely to those of the godly who lived since hee took flesh but to those also who lived before it Again He is called the Son who came from heaven who being in earth is in heaven who came into the world not as other men from the earth but from above Joh 3.13 17 19 31. 16.28 out of heaven from the Father So that then he was before he came into the world But the flesh of Christ is not of heaven neither came it from heaven therefore there must needs be another nature in him in respect whereof he is the only begotten Son of God even before he took flesh of the Virgin Again He that was manifested in the flesh is God and therefore another nature from the flesh For God is one thing 1 Tim. 3.16 who is manifested and the flesh another thing wherein he is manifested The Son of God is he that was manifested in the flesh For this purpose appeared the Son of God that he might take away
the flesh which he tooke Repl. 4. But hee is no where said to be invisible John 1.5 10. Ans He is said to have been in the world unknowne and this John speaketh of him as he was before his incarnation And then he was in the world invisible Likewise John 14.21 Mat. 28.20 I and the Father will come unto him And in the same place I will not leave you comfortlesse I will come unto you I am with you alway unto the end of the world that is invisibly as in the Father And if they will deny him to be with us because he is not seen they shall also exclude the Father Repl. 5. He is with us in power and vertue not in essence Ans This objection were rather to be hissed out than to be refuted Jer. 10.17 because he hath not an infinite power and vertue who hath a finite essence The gods that have not made the heavens and the earth shall perish from the earth how much more then the makers of such gods And the Word was with God in the beginning Wee interpret this that the Sonne was co-eternall with the Father and so joyned with him that notwithstanding hee was distinct in person from him They say that this Doctor and Teacher the man Jesus was known of God alone and not men but he was the Messias Answ 1. To be or Not to be with one when it is spoken of a person is never read in this sense as to signifie to be known or not known of one It is therefore an impudent forgery 2. John himselfe expoundeth it The Sonne which is in the bosome of the Father This doth not onely signifie to be known but also to be indeed in the Father to be intirely loved of him and to be fellow and co-partner of the secret and hidden counsels of the Father 3. He saith of himselfe That he came downe from heaven That hee came from the Father and came into the world That he returneth to the Father with whom he was before This doth not signifie a knowing or a not knowing but an existence and being 4. By him all creatures were made of the Father therefore he was present with the Father 5. He was in the world before he being made man came unto his owne and yet not known Therefore to be in the world and to be known of the world are not all one and by consequent neither is it all one to be with God and to be known of God 6. Christ himselfe expoundeth it I in the Father and the Father in mee This signifieth not onely a knowledge but a co-existence and joynt being mutuall And that Word was God Wee interpret That the Word is true God eternall Creatour of heaven and earth the same God with the Father and therefore divers from him as the Word from him that speaketh by him and the Son from the Father but having the same nature and essence of the God-head in him which the Father hath as Christ himself saith I in the Father and the Father in me He is every where in the Father as the Father every where in him But they say that he is God in respect of his gifts worthinesse excellency and office but not by nature Which they prove because others also are in this sense and respect called gods which have not any divinity of themselves therefore Christ also after the same manner seeing hee also hath his divinity from the Father Further they adde that we make two gods and deale contumeliously with the Father Answ Wee make not two gods because the Sonne is one with the Father as God that is having the same essence in him which the Father hath but is diverse and distinct from him as the Sonne and having in him the same Deity which the Father hath communicated But they are blasphemous and contumelious against the Father and the Sonne Because they honour not the Son John 5.23 as they honour the Father Now that Saint John understandeth a Son not a made created and inferiour God to the Father and a diverse God from him is proved and confirmed by many reasons but some few shall now suffice 1. Simply and absolutely without restraint to any certaine circumstance none is called God in the Scripture besides the onely true God eternall creatour of the world 2. That the Word was God before things were created and is the Creatour of all things S. John doth teach 3. He sheweth that he is the authour and fountaine of life and knowledge in men even from the beginning For this signifieth the true light that is which is properly and by it selfe light it selfe and the originall of light in others 4. This Word giveth power to be the sonnes of God John 1.12 This none can doe but the true God alone 5. We are to beleeve in his Name But we must beleeve in none but God only as himself proveth that therefore they must beleeve in him because they beleeve in God 6. John Baptist saith that he baptiseth with the holy Ghost And Christ himselfe often saith that hee will send the holy Ghost from the Father John 1.33 But no man can send the Spirit of God and work by him in the hearts of men but only he whose proper Spirit this is namely God Esay 40.3 Joh. 1.23 3.28 Luke 3.4 8. John 5.13 7. John Baptist is called the fore-runner of Christ who should prepare his way But he prepareth the way of the Lord. 8. Christ himselfe saith That the Father will that all should honour the Son as they honour the Father But no creature albeit excellent can be equalled in honour with the Creatour 9. Every where he is called the true God 1 John 5.20 Rom. 9.5 Act. 20.28 He. 1.8 10. 3.3 and the Lord. This is the true God and eternall life Who is God over all blessed for ever Amen God hath purchased his Church with his owne bloud The scepter of thy kingdome is a scepter of righteousnesse Thou Lord in the beginning hast established the earth and the heavens are the workes of thine hands Christ is counted worthy of more glory than Moses inasmuch as he which hath builded the house hath more honour than the house and hee that hath built all things is God 10. Hee is said to have come downe from heaven yet so that he remaineth in heaven to come unto his together with his Father to be with them unto the end of the world Therefore hee is of an infinite essence every where present and working both in heaven and earth But his humane nature is finite The God-head is after another sort communicated unto Christ than unto creatures Therefore he is God in respect of another nature Now to that which hath been objected concerning the communicating of the Deity unto others whereby they are called gods we answer by distinguishing the diversity thereof For unto others it is communicated by a created similitude of the
it is 1. The very union of the humanity with the Word in such sort as it being created and finite doth together with all the essentiall properties thereof subsist not in a created person of the same humane nature but in the increate and eternall person of God the Word by reason of which union God the Word but not the God-head is and is called truly man and contrary man but not the manhood is and is called truly eternall God No dignity and eminency can be imagined greater than this neither doth it agree to any but to the flesh of Christ only 2. It is the excellency of gifts For these Christs humanity received without measure that is all whatsoever and most great and most perfect that may fall into a created and finite nature 3. The office of the Mediatour to the performing whereof the united but yet distinct properties and operations of both natures doe necessarily concur 4. The honour and worship which by reason of the Mediatourship agreeth and is given to whole Christ according to both natures keeping still as was before said the difference of properties and operations in natures Now whatsoever testimonies some bring either out of the Scriptures or out of the Fathers which were sound in faith thereby to prove that their Eutychian transmutation and a third kind of communicating forged by themselves that is exequation or equalling of natures all those testimonies indeed belong either to the grace of union of the natures which is signified by the communicating of properties or to the grace of Christs headship which compriseth the office and honour of the Mediatour which are affirmed of whole Christ by way of communicating or to the habituall grace that is the created gifts which Christ received without measure which are properly affirmed of the flesh or humanity These gifts which are also called graces are not properly effects of the personall union as are the attributes or properties of the natures and office 1. Because they are communicated to the manhood as well of the Father and the holy Ghost as of the Word or Son For he is said to have received of the Father the spirit without measure that is abundantly likewise to be annointed with the holy Ghost And if the gifts were effects of the union it would follow of necessity that the flesh was united not to the Son onely but to the Father also and the holy Ghost 2. The union of the flesh with the Word was from the very moment of the conception alwayes most perfect But the consummation and perfection of gifts was not untill the accomplished time of his resurrection and ascension For he was indeed humble weake and contemned he was indeed ignorant of some things he did indeed increase in wisdome stature and in favour not with men onely but also with God himselfe 3. The flesh when it was in the state of humility had not immortality or a nature not subject to sufferings or the like and yet remained it alwayes united with the Word Wherefore the habituall gifts or graces of the humanity for which it is also in it selfe really wise mighty just holy follow not the personall union in respect of dependency as the effect followeth and dependeth of his cause but only in respect of order Because indeed the humane nature was first to subsist and be before it were inriched with gifts and it subsisted united to the Word in the very first moment of the conception But after what manner the humanity is united unto the Sonne of God hath been said before For by the speciall and miraculous working of the holy Ghost in the womb of the Virgin of her bloud was the flesh of Christ formed sanctified and united according to subsistence or personally unto the Word 4. Why it was necessary that the two natures should be united in the person or subsistence of the Sonne of God FOr what cause Christ our Mediatour was to be together both a true and perfect just man and true that is by nature man and withall true God hath been declared of us before in the Common-place of the Mediatour For the work of our Redemption could not have been compassed and finished by the Mediatour without the concurrence of divers natures and operations in the same person For albeit he suffered and died in the flesh yet his passion and suffering could not have that force and efficacy to redeem justifie and sanctifie us neither could Christ have applyed those benefits unto us except he had been withall true and naturall God Of the incarnation of the Word the confession made by the Fathers of Antioch against Paulus Samosatenus This confession in taken out of the Acts of the first Ephesâ—â—e Councell WE confesse our Lord Jesus Christ begotten before all worlds of his Father but in the last times borne according to the flesh of the Virgin by the holy Ghost subsisting in one person only made of the celestiall God-head and humane flesh Whole God and whole man Whole God also with his body but not according to his body God whole man also with his God-head but not according to his Godhead man Againe whole adorable also with his body but not according to his body adorable Whole adoring also with his God-head but not according to his God-head adoring who le increate also with his body but not according to his body increated Whole formed also with his God-head but not according to his God-head formed Whole consubstantiall with God also with his body but not according to his body consubstantiall as neither also according to his God-head he is co-essentiall with men but he is according to the flesh consubstantiall unto us existing also in his God-head For when we say he is according to the spirit consubstantiall with God we doe not say he is according to the spirit co-essentiall with men And contrarily when we affirme him to be according to the flesh consubstantiall with men we doe not affirme him to be according to the flesh consubstantiall with God For as according to the spirit he is not consubstantiall with us for according to this he is consubstantiall with God So on the other side he is not according to the flesh co-essentiall with God but according to this he is consubstantiall with us And as we pronounce these to be distinct and divers one from the other not to bring in a division of one undivided person but to note the distinction and unconfoundablenes of the natures and properties of the Word and the flesh so we affirme and worship those as united which make to the manner of the undivided union or composition Vigilius Lib. 4. against Eutyches IF there be one nature of the Word and flesh how then seeing the Word is every-where is not the flesh also found every-where For when it was in the earth it was not verily in heaven and now because it is in heaven it is not verily in the earth and insomuch it is not as
the place and state of the blessed where both of us shall be free from these paines that is he speaketh of felicity and liberty which is not in hell for his meaning is both of us who now suffer shall this day be in Paradise a place of everlasting salvation or happinesse where being delivered from all torments we shall injoy most pleasant quiet and repose But Paradise is neither hell nor in hell which is the place of torment Whereupon also it is cleere that Christ spake this to the Thiefe not of his God-head but of that which suffered which was his soule For the God-head was not with the Thiefe neither did Christ suffer or was elivered as touching his God-head but as touching his soule 2. If Christ did locally descend into hell Because there was no cause why Christ should descend Joâ—â— 39.30 he descended either to suffer or to deliver the Fathers thence as the Papists affirme But he descended not to suffer because now all things were finished on the Crosse as Christ himselfe also hanging on the Crosse said It is finished Hee descended not to deliver the Fathers 1 1. Not to suffer 1. Because hee did this before in suffering for them on the earth 2 2 Not to tree the Fathers out of the Limbo Wisd 3.1 Luke 16.26 2. He did the same by his power and efficacy of his God-head from the very beginning of the world not by the descension of his soule or body into hell The Fathers were not in Limbo Therefore they could not be delivered thence as it is said The soules of the just are in the hand of God Between you and us there is a great gulfe set so that they which would goe from hence to you cannot neither can they come from thence to us And in the same place Lazarus dying is said to be carried by the Angels into Abrahams bosome not into Limbus Patrum Some thinke that Christ indeed descended not into hell either to suffer 3 3. Not to triumph over Death and the Divell and affright them 1 Pet. 3.19 or to deliver the Fathers thence but to shew there the Divell and death his victory and to strike a terrour into them But that Christ descended for this cause is no where found extant in Scripture They object unto us first that place of Peter By the which he also went and preached unto the Spirits that are in prison which were in time passed disobedient Answ Peters meaning in this place is not as these men conjecture but is on this wise Hee saith Christ went that is being sent from the beginning of the Father unto the Church By his Spirit that is by his God-head To the Spirits that are now in prison that is in hell He preached in time passed When as yet they lived and were disobedient namely before the Floud For then hee preached to the disobedient when they were disobedient But they were disobedient in the time of Noah Therefore Christ preached by Noah and by the Fathers inviting the disobedient to repentance Farther if Peter here spake of the descension into hell yet this was not their opinion who pretend the broaching of it but the Papists who affirme and teach that Christ preached in hell unto the Fathers and delivered them 1 Pet. 4.6 They bring another place of Peter The Gospell was also preached unto the dead Answ That is unto those which are now dead or were then dead when Peter wrote this and who then lived when the Gospell was preached unto them They wrest and misconstrue also a place of Paul Ephes 4.9 Christ descended into the lowest parts of the earth Answ Into the lowest parts of the earth that is into the earth which is the lowest part of the world For one part of the earth is not opposed unto another but the earth is opposed unto heaven and the humiliation of Christ is thereby signified This interpretation is proved by the scope and drift of the Apostle who maketh in that place an opposition of Christs great glory and his great humiliation So on the other side Christ ascended into the highest paris of heaven that is into heaven into the highest part of the world These places therefore make nothing for the descension of Christ into hell and were it so that these places alledged to establish this opinion were to be understood of a locall descension of Christ into hell yet would they not make for them but rather for the Papists who teach that Christ preached unto the Fathers in hell and thence delivered them Now if these testimonies help not the Papists much lesse will they help them For it is certaine that it cannot be thence proved that Christ descended into hell to strike a terrour into death and the Divell This opinion indeed is not impious or ungodly and is approved by many of the Fathers so that we are not to contend maliciously with any therein yet I leave it because it is not grounded on any firme reasons neither can be gained by witnesse of Scripture and contrary reasons are at hand easie to be had For 1. After his death when he had said It is finished the soule of Christ rested in the hands of his Father into which he had commended it And 2. If hee descended to triumph this Article should be the beginning of his glorification but it is not likely that Christ took the beginning of his glorification in hell For it is apparent by the opposition of the Article following that Christs descension was the lowest degree of his humiliation And yet I confesse withall that Christ strook a greater terrour into the Divels but that was by his death whereby hee disarmed and vanquished the Divell Sin and death and without doubt the Divell perceived himselfe conquered by the death of Christ Hell signifieth in this place the terrours and torments of the soule What meaneth then this Christs descension into hell It signifieth 1. Those extreme torments straights and griefes which Christ suffered in his soule namely the wrath of God against sinners and that such as the damned feele partly in this life and partly in the life to come 2. The exceeding and extreme ignominy and reproach which Christ suffered That Christ suffered these things is proved by the testimony of David before alledged The griefes of hell caught mee Psal 116.3 which is said of Christ in the person of David There are other the like sayings whereby the same is proved The Lord would breake him and make him subject to infirmities Esay 53.10 Mat 26.31 My soule is very heavie even unto the death The same doe those his vexations also shew in the Garden when he sweat bloud because The Lord hath laid upon him the iniquities of us all Luke 22.44 Esay 53.6 Therefore he crieth out My God my God why hast thou forsaken mee The same is also proved by these reasons 1. Christ was to redeeme not only our bodies
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
feigne and imagine in the Major proposition are altogether the same with the things which are affirmed that is the same in them is affirmed of the same and so these manners are that in which lyeth the contradiction For they say Christs body is every where according to the manner of majesty Being demanded what they meane by majesty they answer omnipotency and immensity To say then Christs body is every-where as touching the manner of majesty not as touching the mannor of a naturall body is nothing else even by their owne judgment than Christs body to be every-where according to the manner of immensity or infinity and not to be every-where according to the manner of finitenesse Now verily they trimly take away the contradiction by thus distinguishing For the manner of immensity is nothing else but immensity and immensity and to be immense are both affirmed of the same Wherefore as these are contradictory To be every-where and To change place or Not to be every-where so are these also contradictory The same body to be immense and To be finite Immensity and finitenesse to agree unto the same or the same body to be every-where or immense according to the manner of immensity or majesty and not to be every-where but to change place and to be finite according to the manner of finitenesse or a naturall body Wherefore it is manifest which was before also confirmed That Christ ascended locally and that therefore this Article is to be understood of Christs locall ascension Object 2. Contraries or opposites ought to be expounded after the same manner that the contrariety and opposition may be kept But these Articles Hee ascended into heaven Hee descended into hell are opposed one to the other Therefore as the Article of Christs descension is taken in a figurative meaning that is of his great humiliation so ought also the Article of his ascension to be taken of his great majesty not of any locall motion Answ We answer first to the Major Opposites are to be expounded after the same manner except such manner of explication be disagreeing from the Articles of faith and from other places of Scripture But this Article the Scripture it selfe understandeth of a locall ascension Acts 1.11 Hee shall so come as yee have seen him goe into heaven howsoever it understand that other of a spirituall as wee have heretofore proved And that thus we understand both these Articles the Analogy of faith requireth 2. We deny the Minor For these two Articles are not opposed For his ascension into heaven is not the furthest degree of his glory as his descension into hell is the furthest degree of his humiliation But the furthest and highest degree of his glory is his sitting at the right hand of the Father Therefore as touching this Article of his sitting at the right hand of his Father we grant the Major For unto this Article is the descension into hell opposed whereupon also the Scripture doth not interpret properly but figuratively these two Articles of Christs descension into hell and of his sitting at the right hand of his Father 3. If Christs ascension be construed of any equalling of his man-hood with his God-head all the other Articles concerning the true humanity of Christ shall be utterly overthrownâ— a Mat. 23.20 Quest 47. Is not Christ with us then untill the end of the world as he hath promised Ans Christ is true God and true man and so according to his man-hood he is not now on earth b Hebr. 8.4 Matth. 26.11 John 16.28 John 17.11 Acts 3.21 but according to his God-head his majesty his grace and Spirit he is at no time from us c John 14.18 Matth. 28.20 The Explication THis Question is a prevention of an objection of the Ubiquitaries who argue thus Object But Christ promised that hee would be with us untill the end of the world Therefore hee did not so ascend into heaven but that hee is now also on earth and that every-where in his humane nature Answ They inferre more in their conclusion then the premisses inforce Christ is with us in that spirituall union whereby wee his members are joyned to him our head And further he speaketh of the presence of his whole person to which he attributeth that which is proper unto the God-head In like manner he saith before his passion when as yet he conversed on earth with his Disciples I and my Father will come unto him and will dwell with him this he speaketh John 14.23 as touching his God head which was and is in heaven and by which as the Father is with us so he is otherwise we might reason also thus I go away saith Christ Therefore he is not at all with us But it is attributed improperly to his other nature namely to his humanity What the personall union of two natures in Christ is that he abideth with us in respect of that personall union which is the secret and wonderfull indissoluble uniting and knitting of the two most diverse natures of Christ divine and humane into one person so that these two natures being in such wise linked and conjoyned absolve the essence of Christs person and one nature should be destroyed if it were sundered from the other both notwithstanding retaining their peculiar and severall properties whereby one is distinguished from another Saint Augustines Explication is on this manner That which Christ saith Loe Tract 50. in Johan I am with you alwayes unto the end of the world is fulfilled according to his Majesty Providence and unspeakable Goodnesse But as concerning that flesh which the Word tooke and after which he was borne of the Virgin taken by the Jewes crucified on the Crosse taken downe from the Crosse wrapped in linnen clothes laid in the Sepulchre manifested in the resurrection as concerning it yee shall not have him alwayes with you Why so Because as concerning the presence of his body he conversed forty dayes with his Disciples and they accompanying him to see him not to follow him he ascended into heaven and is no longer here For He is there sitting at the right hand of God and He is here for the presence of his Majesty hath not left us Againe according to the presence of Christs majesty we have Christ alwayes according to the presence of his flesh it was truly said unto the Disciples Yee shall not have me alwayes For the Church injoyed him a few dayes as concerning the presence of his flesh now it layeth hold on him by faith but seeth him not with corporall eyes Christ therefore is present with us 1. By his spirit and God-head Five manners of Christs presence 2. As touching our faith and confidence wherewith we behold him 3. In mutuall dilection and love because he loveth us and we him so that he doth not forget us 4. In respect of his union with humane nature that is in the conjunction of the soule with the body For
the same spirit is in us and in him who joyneth and knitteth us unto him 5. In respect of that hope which we have of our consummation that is that certaine hope which we have of coming unto him Quest 48. Are not by this meanes the two natures in Christ pulled asunder if his humanity be not wheresoever his divinity is Answ No For seeing his divinity is incomprehensible and every-where present a Jer. 23.24 Acts 7.49 it followeth necessarily that the same is without the bounds of his humane nature which he took to him b John 3.13 Col. 2.9 John 3.13 John 21.15 Matth. 28.6 and yet it is neverthelesse in it and abideth personally united to it The Explication THis Question is another argument and instance of the Ubiquitaries For thus they argue Object In Christs person the two natures are joyned in an unseparable union Therefore wheresoever Christs God-head is there also must his humanity needs be Answ These two natures remain in such sort joyned and united that their property remaineth distinct and neither is turned into other which would fall out if each nature were infinite and every-where Repl. Those two natures whereof one is not where is the other are sundered neither remaine personally united but are separated In Christ are two natures whereof one which is his humanity is not where is the other which is his God-head Therefore the two natures in Christ are not united but separated Answ The Major is true being understood of two equall natures that is either both finite or both infinite but false of unequall natures that is of those whereof one is finite and another infinite For the finite nature cannot be at once in moe places but the infinite nature may be at once both whole in the finite nature and whole without it and this may we indeed consider and observe in Christ For his humane nature which is finite is but in one place but his divine nature which is infinite is both in Christs humane nature and without it and even every-where Repl. There must notwithstanding be made a separation in another part where the humane nature is not though there be no separation where it is Answ Not at all Because the God-head is whole and the same in the humane nature and without it Gregory Nazianzen saith The Word is in his Temple and is every-where but after a speciall manner in his Temple Repl. If Christs humane nature be not adorned with divine properties it followeth that there is no difference between Christ and other Saints For no other difference can be found but the equalling of his manhood with his God-head For the difference between Christ and the Saints is either in substance and essence or in properties but not in substance because the whole God-head dwelleth as well in the Saints as in Christ Therefore in properties Answ We deny that there is any difference between Christ and the Saints either in substance or in properties or gifts for this enumeration or reckoning is not perfect and complete There is wanting a third difference wherby Christ is distinguished from all Saints namely the secret personall union of both natures which is in Christ not in the Saints For in Christ dwelleth the fulnesse of the God head bodily so that Christ-man is God and Christ-God is man and thus the God head dwelleth not in the Saints Repl. It is said God hath given him a name above every name Ans 1. God hath given him such a name that is together with his God-head For as the God-head so the properties of the God-head were given him of the Father Three pestilent weeds growing in the Ubiquitaries garden 2. God gave such a name to him that is to Christ man by personall union not by any exequation or equalling of both natures For as the God-head so are the properties thereof given By these three objections it appeareth that the Ubiquitaries of whom these things are brought fall into foule errours Nestorianisme Into the errour of Nestorius because they sunder the united natures in Christ whilst instead of the union of the natures they substitute the exequation and equalling or the operation and working of one by the other For two things two spirits and two natures may be equalled or mutually work one by another without personall union Iuty chianisme Into the errour of Eutyches because they confound the same natures Artianisine They disarme us of those weapons wherewith we should fight against Arians and Sabellians For they doe foulely enervate and weaken all those places which prove Christs divinity by drawing them to the equalling of his humane nature with his divine 3. Wherefore Christ ascended into heaven CHrist ascended first for his owne and his Fathers glory For his Fathers and his owne glory Ephes 4.10 Phil. 29.10 11. For He was to have a celestiall Kingdome Therefore he might not abide in earth He that descended is even the same that ascended farre above all heavens that he might fill all things Wherefore God hath also highly exalted him that at the name of Jesus every knee should bowe and that every tongue should confesse that Jesus Christ is the Lord unto the glory of God the Father 2. It was meet that the head should be glorified with excellency of gifts above all the blessed as being the members of that head which could not have been done in earth For our sakes He ascended in respect of us and that for foure causes To make intercession for us Rom. 8.3 4. That he might gloriously make intercession for us Christ is at the right hand of God and maketh intercession for us Now he maketh intercession for us 1. By the worth of his sacrifice already offered which is so great that the Father in regard thereof ought to receive us into favour 2. By his owne will whereby he uncessantly desireth that the Father should receive us into favour at the view and remembrance as it were of the sacrifice performed by him in his body 3. By the consent of the Father approving this will and desire of the Sonne accepting the value of his sacrifice as a ransome for our sins and together with his Son receiving us into favour On this wise doth Christ by his intercession apply unto us the benefits and merits of his death To this application was required his whole glorification the parts whereof are his Resurrection Ascension and Session at the right hand of the Father Object He made intercession for us also on earth Answ This intercession was made in respect of the intercession to come For of that condition he made intercession before that having accomplished his sacrifice upon earth he should present himselfe for ever a Mediatour in the celestial Sanctuary That we might also ascend John 14.2 3. That we might also ascend and might be assured of our ascension I will prepare you a place In my Fathers house are many dwelling places that
is places to abide for ever for he speaketh of continuing Christ ascended Therefore shall we also ascend The consequence is good because he is the head and we the members also he is the first-begotten amongst many brethren That he might send the holy Ghost John 16.7 That he might send the holy Ghost and by him gather comfort and defend his Church from the Divell unto the worlds end If I go not away the Comforter will not come unto you Which holy Ghost he shed on us abundantly through Jesus Christ our Saviour Object He gave the holy Ghost both before and after his resurrection wherefore he went not for that cause away as to send the holy Ghost Answ He had given him indeed before but not in such plentifull manner as in the dayes of Pentecost That sending of the holy Ghost which was from the beginning of the world in the Church was done in respect of Christ to come who should at length reigne in humane nature and give largely and in abundant manner the holy Ghost Before his ascension he gave him not in such plenty because of the decree of God who purposed to doe both by man glorified And the sending of the holy Ghost was the chiefe part of Christs glory Therefore it is said As yet was not the holy Ghost that is John 7.39 the wonderfull and plentifull sending of the holy Ghost because Christ was not as yet glorified Except I go away the Comforter shall not come unto you John 16 7. This was the cause why the sending of the holy Ghost was deferred untill the ascension 4. That he might promise for us in the sight of God that he would bring to passe that we should no more offend 4. What is the difference between Christs ascension and ours CHrists ascension and ours agree 1. In that it is to the same place They agree For we shall ascend into the same place whither he ascended 2. In that also it is to be glorified Father I will that they which thou hast given me be with me even where I am that they may behold my glory But they differ John 17.24 They differ 1. Because Christ ascended by his own power and vertue we not by our own but by his No man hath ascended into heaven that is by his own proper vertue but the Son of man We shall ascend by and for him I go to prepare you a place I will that they which thou hast given me be with me John 3.13 John 14.2 17.24 even where I am 2. He ascended to be head we to be his members He to glory agreeable for the head and we shall ascend to glory fit for members He ascended to sit at the right hand of the Father we to sit indeed in his and his Fathers throne but that only by a participation not in the same degree and dignity with him To him that overcometh will I grant to sit with me in my throne even as I overcame Revel 3.11 and sit with my Father in his throne Christ therefore ascended as head of the Church we shall ascend as members of this head that we may be partakers of his glory 3. Christs ascension was the cause of our ascension but it is not so of the contrary 4. Whole Christ ascended but not the whole of Christ because he ascended as touching his humane nature only and not as touching his divine which also is on earth But the whole of us shall ascend because we have only a finite nature and that but one ON THE 18. SABBATH Quest 49. What fruit doth the ascension of Christ into heaven bring us Answ First that he maketh intercession to his Father in heaven for us a 1 John 2.1 Rom. 8.34 Next that we have our flesh in heaven that we may be confirmed thereby as by a sure pledge that it shall come to passe that he who is our head will lift up his members unto him b John 14.2 17.24 20.7 Ephes 2.6 Thirdly that he sendeth us his Spirit instead of a pledge between him and us c John 14.16 16 7. Acts 2.33 2 Cor. 1.21 5.5 by whose forcible working we seek after not earthly but heavenly things where he himselfe is sitting at the right hand of God d Col. 3.1 The Explication 5. What are the fruits of Christs ascension 1 His intercession which hath three parts THe chiefe fruits of Christs ascension are first His intercession which signifieth 1. The perpetuall vertue and strength of Christs sacrifice 2. Both wils in Christ both humane and divine propitious and favourable unto us whereby he will that for his sacrifice we be received of his Father 3. The assent of his Father approving this his Sons will and accepting of the value of his sacrifice as a ransome for our sins and as the Father receiveth us so doth he also In sum it is the will both of the Father and the Son that Christs oblation and sacrifice should be available unto us for ever Object But before Christs ascension yea before his coming there was intercession Ans 1. That depended of this which was to be after the ascension that is it was made in respect of his intercession to come as also the whole receiving into favour from the beginning of the world For he our Mediatour made intercession before with this condition that he accomplishing his sacrifice Hebr. 5.6 should appear for ever in the heavenly Sanctuary Thou art a Priest for ever after the order of Melchisedech 2. That intercession in the Old Testament was not such as it is now in heaven For in the Old Testament the Mediatour made intercession for the worth of his sacrifice and ransome one day hereafter to be paid and the Father received the Fathers of the old Church into favour in regard of this ransome afterwards to be paid but now he receiveth us for Christs ransome already paid So also sins in the time of the Law were remitted and the holy Ghost given for the sacrifice which was to come but now both these are sealed unto us for Christs sacrifice already performed And the value of Christs sacrifice continueth for ever because Hebr. 10.14 With one offering he hath consecrated for ever them that are sanctified And the surcease of Christ from offering any moe sacrifices is no argument of an imperfect but rather of a perfect sacrifice For if he should often sacrifice after the manner of the Levitical Priests he should therefore sacrifice often because he is not able with one sacrifice to make perfect them which come unto God But he made all perfect with one sacrifice wherefore he now executeth the office of his Priesthood not by often offering and meriting but by often applying to us through the infinite worth of his sacrifice grace righteousnesse and his holy spirit which is a weightier work than if he iterated his sacrifice Our ascension into Heaven John
beleeved the Gospel promise that he would beleeve the Church more then the Gospel if the Church determine or propound any thing which is either contrary to the Gospel or can be proved by no testimony of Scripture This doubtlesse Augustine never meant Nay elswhere he denounceth Anathema and biddeth a curse to come to them who declare any thing besides that that we have received in the writings of the Law and Gospel And in the selfe-same place he witnesseth That he because he beleeveth the Gospel cannot beleeve Manichaeus for that he readeth nothing in the Gospel of Manichaeus Apostleship Therefore traditions or ordinances of the Church bring us unto the Scripture and tie us to that voice which soundeth in the Scripture The Papists wrangling about Traditions But here it must be observed how honestly and fairly the Papists deale For wheresoever they meet with the word Tradition that by and by they wrest to their traditions which cannot be proved out of the Word of God as when Paul saith I delivered unto you that which I received Straight-wayes they cry out Heare you traditions I hear but read on there in the words following Paul himself by writing declaring what those traditions are I delivered unto you how that Christ died for our sinnes according to the Scripture And that he was buried and that he arose the third day according to the Scripture Here you heare Pauls traditions to be double things written For first they were taken out of the Scripture of the Old Testament Secondly they were committed to writing by Saint Paul himselfe So Paul saith of the Lords Supper I have received of the Lord that which I have delivered unto you 1 Cor. 11.23 But this traditions after the Evangelists himself also hath set downe in writing 2 Thes 3.16 The Jesuites cite the saying of Paul Withdraw your selves from every brother that walketh inordinately and not after the traditions which yee received of us But a little after in the same Chapter he describeth what tradition he meaneth as it is manifest to him that looketh on the place And yet will they thence prove that many things are to be beleeved which cannot be proved by any testimony of Scripture The like impudency they shew in another testimony taken our of Luke Acts 16.4 They delivered them the decrees to keep ordained of the Apostles and Elders which were at Jerusalem Ibid. 15.23 When a little before he witnesseth that those decrees were set downe in letters written by the Apostles How the Church may be said not to erre That opinion or saying of the Papists The Church doth not erre is true after this sort 1. The whole doth not erre though some members thereof doe erre 2. It doth not erre universally although in some points of doctrine it may 3. It erreth not in the foundation 5. In what the Church differeth from the Common-weale Seven differences betweene the Church and Common-weale THe Church differeth from the Common-weale 1. Because Common-weales are distinct and Kingdomes of the world are in divers places and times The Church is alwayes one and the same at all times and with all men 2. The Kingdoms and States of the world have many heads or one chiefe Head and many other inferiour heads besides and that on earth The Church hath but one and that in heaven 3. The Common-wealth is governed by certaine Lawes made for the maintenance of outward peace and tranquillity The Church is ruled by the holy Ghost and the Word of God 4. The Common-wealth or civill State requireth outward obedience onely The Church requireth both as well inward obedience as outward 5. In civill States and Common-wealths there is power and liberty to make new Lawes positive by the authority of the Magistrate the violating of which Lawes bindeth mens consciences and deserveth corporal punishments The Church is tied to the Word of God to which it is not lawfull to adde ought or to detract ought from it 6. The civill State hath corporall power wherewith it is armed against the obstinate and disobedient for he may and ought by force to curb these and to punish them by the sword The Church punisheth by denouncing Gods wrath out of the Word of God 7. In the Church are alwayes some elect and holy but not alwayes in the Common-wealth 6. Whence ariseth the difference of the Church from the rest of mankinde Three sorts of men in the world THere are three sorts of men very much different one from another For 1. Some men are even in profession estranged and alients from the Church as who deny faith and repentance and therefore are open enemies of God and the Church 2. Others are called but not effectually which are Hypocrites who professe indeed the faith but without any true conversion unto God 3. Others are called effectually which are the elect who are but a little portion according to that of Christ Many are called Mat. 20.16 Election putteth the difference between the Church and others but few are chosen Now the difference being known let us in a word see what is the cause of this difference 1. The efficient cause of this difference is the Election of God willing to gather unto himselfe a Church in earth 2. The Sonne of God is the mediate executor of this his will and purpose the holy Ghost the immediate Acts 14.16 Rom. 9.18 John 6.37 Rom. 8.19 30. 3. The word of God is the instrumentall cause In times past God suffered all the Gentiles to walk in their owne wayes God hath mercy on whom he will and whom he will he hardneth All that the Father giveth me shall come to me Those which he knew before he also predestinate to be made like to the Image of his Sonne and whom he predestinate them also he called c. By these words we are taught that the promise of grace is generall in respect of the Elect or Beleevers God verily would have all to be saved and that 1. In respect that he loveth the salvation of all But the Elect onely have attained to that salvation 2. In respect that he inviteth all to salvation But the rest have beene hardened Rom. 11.7 7. Whether any one may be saved out of the Church NO man can be saved out of the Church None saved out of the Church John 13.5 Because without the Church there is no Saviour therefore no salvation also Without me you can doe nothing 2. Because whomsoever God hath chosen and elected to the end which is eternall life them he hath chosen to the meanes which is the inward and outward calling The elect therefore though they be not at all times members of the visible Church yet they are all made such before they die Object Therefore election is not free Answ It is free because God chose freely both to the end and to the meanes But after he hath once destined and ordained men to meanes he never
bodies or of our bodies blended and mingled with his The same is refuted by that often alledged comparison of the head and members For those are co-herent and grow together but are not in mixture or mingled one with another Whence also we may easily judge of that communion which is in the Sacraments for the Sacraments seale nothing else but that which the word promiseth But to let this passe The same former errour is also hereby refuted in that this communion must be continued for ever for to this end doth Christ communicate himself to us that hee may dwell in us wherefore such as is his abiding and dwelling such is his communion But Christs abiding and dwelling is perpetuall Therefore his communion also is perpetuall This argument is most strong and firm and therefore for the assoyling of it they have been fain to devise their Ubiquity For The originall of the Ubiquity For to obtain that other communion which they would have they must needs affirm that Christ dwelleth alwayes bodily in all his saints The faithfull are called saints in three respects 1. Imputatively that is Why the faithfull are called saints in respect of that Christs sanctity and holinesse is imputed unto them 2. Inchoatively that is in respect of that conformity and agreeablenesse with the law which is inchoated or begun in them 3. In respect of their separation because they are selected and separated from all other men and are called of God to this end ever to worship or serve him By this then which hath been spoken it appeareth what it is to beleeve the communion of saints namely The meaning of the words of the Article to beleeve that the saints of which number I certainly assure my selfe to be one are united by the Spirit unto Christ their head and that from the head gifts are powred down upon them both those which are the same in all necessary to salvation as also those which being diverse and diversly bestowed upon every one are requisite for the edification and building of the Church Quest 56. What beleevest thou concerning remission of sins Answ That God for the satisfaction made by Christ hath put out all remembrance of my sins a 1 Joh. 2.2 1 John 1.7 2 Cor. 5.19 and also of that corruption within me b Rom. 7.23.24 25. Jer. 31.34 Micah 7.19 Psal 103.3 10 12. wherewith I must fight all my life time and doth freely endow me with the righteousnesse of Christ that I come not at any time into judgement c John 3.18 John 5.24 The Explication The chief Questions here to be considered are 1. What remission of sin is 2. Who giveth it 3. For what 4. Whether it agreeth with Gods justice 5. Whether it be freely given 6. To whom it is given 7. How it is given 1. What remission of sins is REmission of sins is the purpose of God not to punish the sins of the faithfull and that for the satisfaction of Christ. Or it is the pardoning of deserved punishment and the giving or imputing of anothers righteousnesse to wit the righteousnesse of Christ. But more fully it is defined on this wise Remission of sins is the will of God which to the faithfull and elect imputeth not any sin but remitteth to them both the blame and punishment of their sin and therefore doth in like sort love them as if they had never sinned and delivereth them from all punishment of sin and giveth them eternall life freely for the intercession and merit of Jesus Christ the Son of God our Mediatour Now albeit God for the merit of his Son remitteth our sins to us yet hee afflicteth us as yet in this life not thereby to punish us but fatherly to chastise us Neither yet because God doth not punish us for our sins must wee therefore think that he is not displeased with them for hee is highly displeased and offended with the sins also of his saints and chosen although he punish them not in them because he punished them in his Son For God doth not so remit sins as if hee accounted them for no sins or were not offended at them but by not imputing them unto us and not punishing them in us and by reputing us just for anothers satisfaction which wee apprehend by faith It is all one therefore to have remission of sins and to be just Object The law doth not onely require us to avoid sin but to doe good also Therefore it is not enough that our sin be forgiven but also good works are needfull and necessary that wee may be just Ans The omission of good is all sin he that can do good James 4.17 and doth it not is a sinner and accursed But God doth not hate us neither hath he a will to punish us for those sins for which Christ hath sufficiently satisfied in whom also we have remission of these and all other our sins so that by his only merit we are reputed just before God 2. Who giveth remission of sins REmission of sins is given of God onely who as the Prophet Isaiah saith putteth away our iniquities Remission of sins is the work of all three persons Chap. 43.25 And this is done both of the Father and the Son and the holy Ghost for we are baptised in the name of all three Now baptism as also is said of Johns baptism Matth. 9.6 is wrought for remission of sins and of the Son the Scripture affirmeth plainly Acts 5.9 That the Son of man hath power to remit sins Likewise it is said of the holy Ghost Ephes 4.30 That he was tempted that he was offended and grieved Wherefore he also hath power to remit sins for none can remit sins but he against whom sin is committed and who is offended by sin And Christ also in plain words in the Evangelists speaketh of the sin against the holy Ghost Now the cause that God only that is Matth. 12.31 Mark 3.29 Luke 12.10 Why God onely can forgive sin the Father the Son and the holy Ghost only remit sins is this Because none but the party offended can remit sins But onely God the Father the Son and the holy Ghost is offended by our sins Therefore God only can remit them and consequently no creature is able to grant ought of this right of God Whereupon also David saith Against thee only have I sinned and done evill in thy sight Object But the Apostles also and the Church remit sins Matth. 18.18 because it is said Whatsoever ye bind on earth shall be bound in heaven and what whatsoever ye loose on earth shall be loosed in heaven Whosesoever sins ye remit they are remitted unto them John 20.23 and whosesoever sins ye retain they are retained Therefore not only God remitteth sins Answ How the ministers the Church are said to remâ—t sins The Apostles remit sins in that they are the signifiers and declarers of Gods remission Likewise
also the Church remitteth sins when according to the commandement of God shee pronounceth remission of sins to the repentant Againe one neighbour remitteth sins and trespasses unto another as concerning the pardoning of the private offence But God onely freeth us from the guilt of sin by his own authority God only washeth us clean from sin in the bloud of his Son In a word God only remitteth unto us all sins that is originall and actuall whether they be of omission or of ignorance Which healeth all their infirmities Psal 103.3 Rom. 8.1 There is no condemnation to them that are in Christ Jesus 3. For what remission of sins is granted REmission of sins is granted not verily of any lenity Remission of sins granted for Christs intercession and ment 1 Pet. 3.18 1 John 1.7 Col. 1.19 20. which is repugnant to justice but 1. Of the free mercy of God and of meer grace and Gods free love 2. For the intercession and merit of Christ applied by faith Christ hath once suffered for sins the just for the unjust that hee might bring us to God The blond of Jesus Christ cleanseth us from all sin It pleased the Father that in Christ should all fulnesse dwell and by him to reconcile all things to himself and to set at peace through the bloud of his crosse both the things in earth and the things in heaven Heb. 12.24 Ye are come to Jesus the Mediatour of the new Testament and to the bloud of sprinkling that speaketh better things then that of Abel By Christ we have redemption through his bloud even forgivenesse of sins Ephes 1.7 according to his rich grace For intreaty cannot be made without satisfaction because that we are to desire that God would yeeld somewhat of his justice 4. Whether remission of sins agreeth with Gods justice Gods justice satisfied for sin by Christ though it be remitted unto us IT is true indeed that it behooveth God as a just Judge not to leave sin unpunished and therefore not to remit it except some satisfaction be interposed But neither doth God leave it unpunished for hee punisheth sins in Christ or in the sinners themselves most sufficiently God pronounceth us in such sort just as he pronounceth us not to be obnoxious to punishment because of the most perfect satisfaction of Christ and this doth not contrary or crosse the justice and truth of God Object The justice of God requireth that they be punished who sin Therefore such a remission of sins as is granted without sufficient punishment of the party sinning is impossible or doth contrary and crosse the justice of God Ans It is contrary to Gods justice not to punish sin at all that is neither in him that sinneth nor in any other who undergoeth the punishment for him that sinneth Repl. To punish one that is innocent in place of him that hath offended is repugnant also to Gods justice Ans True if the innocent party be such a one who 1. Will not undergoe the punishment 2. Is not of the same nature with the offender 3. Is not able to suffer sufficient punishment 4. Is not able to recover out of it for God will not have him that is innocent to perish for an offender 5. Is not able to restore and convert the offender that he may thenceforward cease to offend and further to give him faith which may imbrace and receive this his benefit But all these conditions are in Christ as clearly appeareth by the testimonies following Christ hath loved us and hath given himself for us Ephes 5.2 to be an offering and sacrifice of a sweet smelling savour unto God I lay down my life for my sheep John 10.18 Isa 53.5 2 Cor. 5.15 He was wounded for our transgressions Christ died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again John 2.19 John 10.17 Ephes 5.25 Titus 2.14 Destroy this temple and in three dayes I will raise it up again I lay down my life that I may take it again Christ loved the Church and gave himselfe for it that hee might sanctifie it Hee gave himself for us that he might redeem us from all iniquity and purge us to be a peculiar people unto himselfe zealous of good works 5. Whether remission of sins be freely given Our sins remitted freely in respect of us though they cost Christ full dearly ALbeit God remitteth not our sins unto us except a most sufficient punishment be first paid for them yet he remitteth them freely unto us for Christs sake whom our debt cost enough Object If he pardoned them for Christs satisfaction then doth he not remit them freely Ans He remitteth them freely in respect of us that is without any satisfaction of ours and pardoneth them for the satisfaction made by another Repl. And he that after this sort pardoneth doth not freely pardon for this is a rule What a man doth by another that hee seemeth to do by himself Wherefore we our selves pay it in paying it by Christ Ans God also giveth us freely this price and ransome John 3.16 that is this satisfier and mediatour Christ who is not bought of us So God loved the world that he gave his only begotten Son that whosoever beleeveth in him should not perish but have life everlasting 6. To whom remission of sins is given Remission of sins given unto all the elect and to them only John 3.36 Acts 10.43 REmission of sins is given to all the elect and them alone because it is given to them all and alone who beleeve and none beleeve but the elect onely for the reprobate never have true faith and beleefe therefore they never obtain remission of their sins Hee that beleeveth in the Sonne hath everlasting life To him give all the Prophets witnesse that through his Name all that beleeve in him shall receive remission of sins Yet all the elect have not alwayes remission of sins but all beleevers have it alwayes because they onely have remission of sins who beleeve that they have it But this the elect do not alwayes beleeve but then first when they are converted and indued with faith yet in respect of the secret and fore-determined purpose of God they have alwayes remission of sins Now infants have remission of sins because they have faith and conversion in aptitude and inclination though not actually 7. How remission of sins is given Remission of sins given by faith through the working of the holy Ghost REmission of sins is given by faith alone by which being wrought and kindled in us by the holy Ghost we receive the same Therefore it is then also given when by faith it is received God verily decreed from everlasting to pardon in Christ for his satisfaction the sins of the elect but he doth actually forgive all and every faithfull man their sins then when reputing them for just he
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 light 1 John 1.7 we have fellowship one with another and the bloud of Jesus Christ his Son cleanseth us from all sin And further this communion whereof Saint Paul speaketh is our union with Christ and fruition of all his benefits by faith Hither belongeth the similitude of the body and the members the vine and the branches which have nothing to doe with any corporall eating This communion was and is common to all the faithfull from the beginning unto the worlds end But they could not eat the body of Christ corporally by their mouth That we might grow up unto him by whom all the body is coupled and knit together Eph. 4.15 16. He that is joyned unto the Lord is one spirit 1 Cor. 9.17 And by one spirit are we all baptised into one body Hereby know we that we dwell in him and hee in us 1 John 4.13 because hee hath given us of his Spirit This union therefore is that communion which is wrought by the holy Ghost wherefore it is spirituall For bread cannot be this communion but by a figure as it is a signe Repl. He that is guilty of the body of Christ eateth it They who receive unworthily are guilty of the body of Christ Therefore they eat it corporally for spiritually they cannot because if they could so eat it they should not be guilty Answ The Major is false For he is guilty of Christs body who by his sins hangeth it on the crosse again and despiseth Christs benefits For any reall eating is not required to this guilt but he that will not receive Christ offered by faith is thereby made guilty So the injury done unto the Ark is said to be done unto the Lord. Repl. They that discern not the Lords body eat it But the guilty discern it not Therefore they eat it Ans It the Major be taken sacramentally as of the bread which is called and is the body of Christ it is true but if properly it is false For not to discern his body is not to give due honour to it to contemn it yea not to receive the thing signified So They are said to tread under foot the Son of God Heb. 10.29 and to count the bloud of the testament as an unholy thing who contemn him 5. They reason from the testimony of the Fathers and the godly of ancient times in the purer state of the Church Ans The sayings of the Fathers are to be understood sacramentally or of our spirituall communion Repl. 1. Augustine saith Thou shalt receive this in the bread which hung on the crosse and this is the cup which was shed out of Christs side Answ In the bread as in the signe that is together with the signe thou shalt receive the thing signified When we receive the bread we are certain that wee have Christ Repl. 2. Cyril upon John saith By naturall participation not onely spiritually but also corporally not onely according to the spirit but also according to the flesh corporally and essentially Answ Cyril speaketh not of the manner of eating but of the thing which was to be eaten He sheweth that we are made partakers not only of Christs spirit but also of his humane nature Now he understandeth a spirituall communion 1. Because hee citeth those places concerning it John 6. 1 Cor. 10. where no mention is made of corporall eating 2. He speaketh of the presence of Christ not in the bread but in us 3. He proveth the abiding of Christ in us by the use of the Supper not by any corporall eating 4. He so describeth it that hee saith It shall continue in the life to come 5. Hee speaketh of that communion which is proper unto the saints Now this is spirituall for otherwise it should befall also to the wicked The shifts of Consubstantiaries whereby they go about to elude and shift off certain of our objections not all for moe are objected against them 1. WEe make not say they any Capernaiticall eating Ans We demand of them whether Christ be eaten by the bodily mouth be it after a grosse or after a finer manner But how ever they answer in that opinion which they hold there is too too much idolatry for Christ refuting the Capernaites doth not distinguish the eating of him into a grosse and a finer manner but saith simply That his body cannot be eaten with the bodily mouth for he saith that he must ascend And that the words which he speaketh are spirit and life 2. We maintain not Ubiquity for there is not a word thereof to be found Ans Here is to be observed the dissention of the adversaries about Ubiquity But neither is a word to be found hereof That the body of Christ is together in two places And further of this their opinion followeth Ubiquity For he that is together and at one time in moe places must needs be infinite and therefore every-where 3. Wee overthrow not the article of Christs ascension Ans Yea but they doe overthrow it For while they hold that as often as the Supper is celebrated Christ is corporally eaten they must needs say that he remaineth and is invisible on earth But he is said to have left the world to have ascended from a lower place into an higher and to remain in heaven untill he come to judgement Now that some except that Christ doth descend from heaven as often as the Supper is administred it is already refuted 4. We take not away the doctrine of the properties of Christs humanity Ans They altogether take it away For they will have his humane nature to be such as is not seen nor felt nor limited in place Rep. But Christ did put off these infirmities and retained the essentiall properties Ans But these are very essentiall properties which being taken away the verity also and truth of his humane nature is taken away Augustine saith Take away from bodies their spaces and they shall be no where 5. Wee abolish not the doctrine concerning the communicating of properties of both natures Ans Yea but they endeavour it For they apply those properties of his divine nature which are affirmed of the whole person in the concrete to both natures I will be with you to the end of the world This they understand of both natures which is all one as if when it is said Christ God and man was circumcised one should thus conclude Therefore the God-head of Christ was circumcised as well as his flesh Repl. This only we adde That those articles belong not unto them Ans After this sort all sects may shift off all testimonies of Scriptures But they belong hither and that by a double right 1. Because they are written of the body of Christ But the body of Christ belongeth to the Supper Therefore these articles also belong hither for they shew how Christs body is to be eaten 2. They belong hither because no article of faith is at variance with another So
belongeth hither also the doctrine of Justification because in the Supper no other justice or righteousnesse is to be sought for but by the bloud of Christ 6. The manner how we eat it is not to be defined Ans They commit a double fault in so saying 1. When they deny that the manner is to be defined and so contradict and gainsay the Scripture which defineth it and sheweth that it is spirituall and that there is wrought an union with Christ by faith through the holy Ghost 2. They themselves define the manner as it cleerly appeareth by their writing 7. The saying of Durandus is true We hear the words wee perceive the motions we know not the manner we beleeve the presence Ans Durandus maketh nought either for you or against us or for himself because he was a Papist And again if his saying be rightly understood we may admit it We hear the words This is my body not that we eat with our mouth the body of Christ in the bread We perceive the motions that is we perceive the bread to enter into our mouth not the body of Christ Wee know not the manner that is not perfectly to wit after what manner the holy Ghost is every where whole in Christ and in all the Saints and how he uniteth us in Christ We beleeve the presence namely such as is the eating and as is the union of the members and in the head 8. Wee teach this only That the body and bloud of Christ is truly substantially and naturally exhibited Wee grant that wee eate the true body of Christ So then is their disputation vaine and frivolous 1. Because they confesse that wee are made partakers of the true body of Christ and that wee must not question of the manner for this wee grant 2. Because the reasons and refutation which they bring are of no weight or moment Certain reasons whereby is proved That the body of Christ is not present either In or Vnder or At the bread of the Lords Supper neither is corporally eaten Vnder With In or At the bread 1. BEcause hee took a true humane nature Whereupon we adde also that we cannot eate him otherwise than his disciples did in the first Supper 2. Hee truely ascended out of earth into heaven 3. Such is our eating of him as his abiding is in us 4. All the Saints of the Old and New Testament have the same union with Christ 5. Christ onely is able to offer himself unto the Father Now it is necessary in the use of the Supper to crave of God remission of sins Wherefore if he be present at the bread we must crave of him and so we offer the bread But in the New Testament it is not lawfull to direct our prayer to any certain place 6. The blessings which are promised unto the godly only are spirituall Unto these and other fore-alledged reasons cometh the consent of the ancient Fathers Ambrose Athanasius Austine Basil Bede Bertram Chrysostome Clement Alexandrinus the Councell of Nice Cyprian Cyril Denis Gelasius Gregorie the Great Gregorie Nazianzene Hesichius Hierom Hilary Irenaeus Justine Leo Macarius Origen Procopius Gaza Tertullian and so forth THE SECOND APPENDIX OR ADDITION Arguments whereby the opinion of the Vbiquitaries is refelled and the truth of sound doctrine confirmed THE FIRST ARGUMENT THE Marcionites and Manichees imagined that Christ had not a true and solid body but onely made shew of the shape of a body so that hee seemed onely to have flesh and bones whereas indeed hee had them not And further that the very incarnation and all the motions and operations of Christ did but onely seeme so in outward appearance whereas in the truth of the thing there was no such thing done Now the opinion of the Vbiquity and of the reall communicating of the properties of both natures doth raise againe from hell that fantasticall dotary and frensie of those heretickes Therefore it is no lesse to be abandoned and banished out of the Church to hell than that heresie of the Manichees That this opinion of Ubiquity doth give life againe to the former wee prove The Ubiquitaries are of opinion and so teach that all the properties of the God-head were presently from the very point of Christs conception really effused from the God-head of the Word into the humane nature which Christ took Hence these absurdities will follow 1. Christ shall not be truly born of the Virgin if as touching the nature of his humanity hee was truly and essentially without the wombe of his Mother before hee was born and after hee was born hee remained no lesse truly and substantially as touching his humanity in that selfe same womb than before 2. Christ was not truly weak in his humane nature and subject to passions if hee were then also as touching the same nature partaker of the divine majesty and omnipotency 3. Hee was not truly dead if also in the time of his death as touching his soul and body hee were essentially present every where together with his God-head For the soul being every where present could not be really separated in distance of places from the body which also should be every-where present and so neither could the body die but onely in outward appearance and imagination 4. Hee ascended not truly into heaven but it shall be said to have been onely a vaine and imaginarie and fantasticall spectacle if he were in his body substantially there before he visibly ascended thither and after he was ascended thither he remained yet in the substantiall presence of the same body no lesse truly than before on the earth yea in the very bodies also of the faithfull If these things so fell out in the truth of the thing it will follow that the same body of Christ was indeed at once and together both weak and omnipotent base and glorious subject to sufferings and not subject dead and alive limited and unlimited which is horrible to affirm For avoiding therefore of these prodigious and impious absurdities they will except that hee was not as touching his body otherwise than limited weak subject to passions and mortall in the time of his humiliation because hee had debased himself and would not shew forth that Majesty communicated unto his body before his resurrection Ans They interpret amisse that debasing of himself of all the glory and Majesty of his humanity hidden and kept close for a time whereas it is to be understood in respect of the Divinity of the Word in that he would take the forme of a servant that is the masse of our nature and become man Moreover it will follow that Christ did shew forth the communicated power and Majestie of his flesh even then when he was indeed weak and limited or circumscribed in body as when shedding tears he raised Lazarus from the dead and when being apprehended by the Jews he healed Malcus whom Peter wounded Now what is it else to raise the Marcionites up againe from
in remembrance of him and to shew forth his death 7. That Christ in his Supper doth not command and require a dissembled and hypocriticall remembrance of him and publishing of his death but such as imbraceth his Passion and death and all his benefits obtained by these for us by a true and lively faith and with earnest and ardent thankfulnesse and applieth them unto those which eat and drinke as proper unto them 8. That Christ will dwell in beleevers only and in them who not through contempt but through necessity cannot come to the Lords Supper yea in all beleevers even from the beginning of the world to all eternitie even as well and after the same manner as he will dwell in them who came unto the Lords Supper They disagree in these points 1 THat one part contendeth that these words of Christ This is my body must be understood as the wordes sound which yet that part it selfe doth not prove but the other part that those words must be understood sacramentally according to the declaration of Christ and Paul according to the most certain and infallible rule and levell of the Articles of our Christian faith 2. That one part will have the body and bloud of Christ to be essentially In or With the bread and the wine and so be eaten as that together with the bread and the wine out of the hand of the Minister it entreth by the mouth of the receivers into their bodies but the other part will have the body of Christ which in the first Supper sate at the table by the Disciples now to be and continue not here on earth but above in the heavens above and without this visible world and heaven untill he descend thence again to judgement and yet that we notwithstanding here on earth as oft as we eat this bread with a true faith are so fed with his body and made to drink of his bloud that not only through his passion and bloud shed we are cleansed from our sins but are also in such sort coupled knit and incorporated into his true essentiall humane body by his Spirit dwelling both in him and us that we are flesh of his flesh and bone of his bones and are more neerly and firmely knit and united with him than the members of our body are united with our head and so we draw and have in him and from him everlasting life 3. That one part will have all whosoever come to the Lords Supper and eat and drink that bread and wine whether they be beleevers or unbeleevers to eat and drink corporally and with their bodily mouth the flesh and bloud of Christ beleevers to life and salvation unbeleevers to damnation and death the other holdeth that unbeleevers abuse indeed the outward signes bread and wine to their damnation but that the faithfull only can eat and drink by a true faith and the fore-alledged working of the holy Ghost the body and bloud of Christ unto eternall life Quest 83. What are the keyes of the Kingdome of heaven ON THE 31. SABBATH Ans Preaching of the Gospel and Ecclesiasticall discipline by which heaven is opened to the beleevers and is shut against the unbeleevers Quest 84. How is the Kingdome of heaven opened and shut by the preaching of the Gospel Answ When by the commandement of Christ it is publikely declared to all and every one of the faithfull that all their sins are pardoned them of God for the merit of Christ so often as they imbrace by a lively faith the promise of the Gospel but contrarily is denounced to all Infidels and Hypocrites that so long the wrath of God and everlasting damnation doth lie on them as they persist in their wickednesse a John 20.21 22 23. Mat. 16.19 according to which testimony of the Gospel God will judge them as well in this life as in the life to come Quest 85. How is the Kingdom of heaven opened and shut by Ecclesiasticall discipline Ans When according to the commandement of Christ they who in name are Christians but in their doctrine and life shew themselves aliens from Christ b Rom. 11.7 8 9. 1 Cor. 12.28 after they have been some time admonished will not depart from their errours or wickednesse are made knowne unto the Church or to them that are appointed for that matter and purpose of the Church and if neither then they obey their admonition are of the same men by interdiction from the Sacraments shut out from the Congregation of the Church and by God himselfe out of the Kingdome of heaven And againe if they professe and indeed declare amendment of life are received as members of Christ and his Church c Mat. 18.15 16 17. 1 Cor. 5.3 4 5. 2 Thes 3.14 15. 2 John 10.11 2 Cor. 2.6 7 10 11. 1 Tim. 5.17 The Explication SEeing it hath bin shewed in the Treatise next going before who are to be admitted by the Church unto the Lords Supper very commodiously and fitly shall this doctrine follow concerning the power of the keyes wherein besides other things this chiefly is taught How they who are not to be admitted must be restrained and excluded from the Sacraments lest approaching unto them they profane them The chiefe questions are 1. What the power of the keyes given unto the Church is and what are the parts thereof 2. Whether Ecclesiasticall discipline and excommunication be necessary 3. To whom that power is committed against whom and in what order to be used 4. To what ends it is to be directed and what abuses therein are to be avoided 5. What that power of the keyes committed unto the Church differeth from the Civill power 1. What the power of the keyes given to the Church is and what are the parts thereof THe power of the keyes of the Kingdome of heaven which Christ gave to his Church is the preaching of the Gospell and Ecclesiasticall discipline whereby heaven is opened to the beleeving and shut up against the unbeleeving and unfaithfull Or it is the office or charge imposed on the Church by Christ of denouncing by the preaching of the Gospell and Church discipline Gods will and even of declaring the grace of God and remission of sins unto the penitent that is to them who live in true faith and repentance but of denouncing unto the wicked the wrath of God and exclusion or banishment from the Kingdome of Christ and of casting such out of the Church as long as they shall shew themselves in doctrine and life estranged from Christ and of receiving them againe into the Church when afterwards they shall repent It is called the power of the keyes by a Metaphor or borrowed speech taken from the Stewards of mens houses Why this power is called the keys to whom the keyes are delivererd in charge and the keyes import a Steward-ship by a Metonymy or change of names between the signe and the thing signified thereby as we use to say The Scepter
an oblation as if hee offered swines bloud hee that remembreth incense as if hee blessed an Idoll Jerem. 6.20 In the sixth of Jeremy he sharply reproveth those who being defiled with their abominations yet durst appeare in his Temple Ezekiel the 20. he threatneth that he will not answer Ezck. 20.31 when he is asked by them who goe after other gods and then present themselves in Gods Temple when they are polluted In the same Chapter he saith verse 24. that they profane his Sabbaths and pollute his Sanctuary who when they have gone a whoring after Idols appeare in his Temple Amos the fifth Amos 5.21 hee rejecteth the sacrifices and worship of transgressors I hate and abhorre your feast-dayes and will not smell in your solemne assemblies Haggai the second he prohibiteth the uncleane in soule once to touch holy things where he speaketh of morall and ceremoniall uncleanenesse Prov. 15.8 The sacrifice of the wicked is abomination to the Lord. In the New Testament John admitteth them only to baptisem who confessed their sins and repented Bring forth fruits worthy amendement of life Leave thine offering before the Altar and goe thy way Mat. 3.6 first be reconciled to thy brother and then come and offer thy gift Therefore whosoever reconcileth not first himself unto his brother hee is to be debarred the Sacraments For Christ will that all submit themselves first unto God according to all his commandements before they approach to any Sacrament For by the name of Altar here are understood any Sacraments whatsoever Amend your lives Acts 2.38 8.37 1 Cor. 10.20 21. 11.27 and be baptised every one of you If thou beleevest with all thine heart thou mayest be baptised Therefore if thou beleevest not thou mayest not The things which the Gentiles sacrifice they sacrifice to divels and not unto God Yee cannot be partakers of the Lords Table and of the Table of Divels Whosoever eateth unworthily is guilty of the Lords body But the wicked eating without faith and repentance eate unworthily Therefore they are guilty We ought not to partake in other mens sins and we ought not to wink at any mans destruction therefore wee may not admit the wicked to the Sacrament lest they eat unto themselves damnation 2. In respect of Christ and his Apostles speciall commandement If thy brother trespasse against thee goe and tell him his fault between him and thee alone Mat. 18.15 16 17 18. if hee heare thee thou hast wonne thy brother But if he heare thee not take yet with thee one or two that by the mouth of two or three witnesses every word may be confirmed And if he will not vouchsafe to heare them tell it unto the Church and if he refuse to heare the Church also let him be unto thee as an Heathen man and a Publican Verily I say unto you Whatsoever yee bind on earth shall be bound in heaven and whatsoever ye loose on earth shall be loosed in heaven But Christ will not that his Sacraments which he instituted for the faithfull alone be made common with Pagans and Publicans And lest this Mandate might be understood of some private and speciall judgement it is expresly added Whatsoever yee shall bind c. which words cannot be otherwise understood but of the publike power of the Keys I verily as absent in body but present in spirit 1 Cor. 5.3 4 5. have determined already as though I were present that hee that hath done this thing when ye are gathered together and my spirit in the name of our Lord Jesus Christ that such one I say by the power of our Lord Jesus Christ be delivered unto Sathan for the destruction of the flesh Ibid. ver 11 13. that the spirit may be saved in the day of our Lord Jesus And againe With such a one eate not Put away therefore from your selves that wicked man For what concord hath Christ with Belial 2 Thes 3.6 14. or what part hath the Beleever with the Infidels We command you brethren in the name of our Lord Jesus Christ that yee withdraw your selves from every brother that walketh inordinately and not after the instruction which yee received of us If any man obey not our sayings note him by a letter and have no company with him that hee may be ashamed 2 John ver 10. If there come any unto you and bring not this doctrine receive him not to house neither bid him God speed for he that biddeth him God speed is partaker of his evill deeds 3. The power of the Keyes is necessary in respect of Gods glory For God is reproached and despited if without difference wicked blasphemers goe in the number of his Children and his Kingdom and the divels be confounded 4. Lest the Sacraments be profaned and that given the wicked in the Supper which is denied them in the Word 5. That the purity of Gods doctrine and worship be preserved 6. For the safety of the Church which shall be punished if she wittingly and willingly profane Christs Sacraments or suffer them to be profaned 7. For the safety of the sinners that they being often admonished and put to shame may returne to repentance 8. For avoiding of offence in the Church that others weaklings be not corrupted by evill example 4.1 Cor. 5.6 Know ye not that a little leaven leaveneth the whole lump 9. For avoiding of offence among those that are without lest they who are not as yet members of the Church come not to it 10. That the name of God might not be blasphemed and evill spoken of by others and his Covenant despited and reproached 11. That from the sinners themselves punishment may be averted because the wicked approaching unto the Lords Table eate their owne damnation Wherefore that this may not come to passe the Church is bound to provide that such approach not thither 12. They who deny the faith and doctrine of Christ are to be excluded from the Church and from the use of the Sacraments For the Faithfull or Christians are not to be confounded or mingled with those who are not members of the Church or with those who are professed ungodly persons blasphemers revolters to Arrianisme Mahumetanisme and the like But they that deny and refuse to repent deny the faith and doctrine They professe that they know God but by workes they deny him And he that denieth the faith Tims 1.16 is worse than Infidels Therefore they who persist in their wickednes and deny to repent are to be shut out of the Church neither are they to be admitted to the use of the Sacraments 13. And here hath place that saying of Christ Give not that which is holy to dogges Wherefore neither to the Sacraments are dogges to be admitted namely those which persist in their wickednesse and make a mocke of Gods Word For if Christ speaketh this of his audible Word to wit the Word preached which yet was instituted
tell it unto the Church Mat. 18.17 Luke 22.25 26. The Kings of the Gentiles reign over them but ye shall not be so Wherefore the consent and decree of the Church is to be expected 1. Because of Gods expresse commandement to this purpose 2. That no man be injured 3. That the processe may be better authorised 4. That the Ministery of the Church grow not unto an Oligarchy or a Papisticall soveraignity of some few persons 5. That the condemnation of the rebellious may be the more just The last abuse to be prevented by Excommunication is 5. That we kindle no schismes not give occasion of scandall and offence in the Church whilst good men see many at variance between themselves that grievous evils follow one another on the head and that the Church is divided These evils if the Ministers see or feare they may not proceed but warne and exhort both privately and publikely If they profit nothing hereby they are held excused Blessed are they which hunger and thirst after righteousnesse Mat. 5.6 for they shall be filled Others shall give an account of their obstinacy 5. How the power of the Keyes committed to the Church differeth from the Civill power THe differences are many and manifest 1. Ecclesiasticall discipline is executed by the Church the civill power by the Judge or Magistrate 2. In the civill state judgement is exercised according to civill and positive lawes in the Church judgement proceedeth according to Gods Lawes and Word 3. The power of the Keyes committed unto the Church dependeth on Gods Word and the Church exerciseth her authority by the Word when it denounceth the anger and wrath of God against Infidels and unrepentant persons and punisheth the obstinate with the Word only yet so as that this punishment pierceth even unto their consciences the civill power is armed with the Sword and punisheth the obstinate with corporall punishments only 4. The judgement of the Church hath degrees of admonition and if repentance interpose it selfe it proceedeth not to punishment the civill judgement and the Magistrate proceeds to punishment though the offender repent 5. The end and purpose of the Church is that hee which hath offended should repent and be saved for ever the end and purpose of the Magistrate is that the offender be punished and so peace and externall order and discipline be maintained in the Common-wealth 6. As the Church proceedeth against refractary and obstinate persons only so it is bound to reverse and retract her judgement and punishment if there come repentance but the Magistrate when he hath once punished is not bound to recall his judgment and punishment neither is hee able sometimes to revoke and repeale it The Thiefe repenteth on the Crosse and is received of Christ into Paradise neverthelesse the Magistrate goeth on to execute this penalty adjudged unto him and putteth him out of the Common-wealth So oftentimes the discipline of the Church hath place where there is no place for civill judgement as when the Church casteth out of her congregation the impenitent and accounteth them no more for her members whom notwithstanding the civill Magistrate tolerateth And contrariwise the civill government oft-times exileth those whom the Church receiveth as when the Magistrate punisheth Adulterers Robbers Theeves and doth no more reckon them for members of the Common-wealth whether they repent or continue obstinate whom yet the Church if they repent abandoneth not but receiveth Wherefore the difference of the Ecclesiasticall and civill power is apparent and manifest There remaine objections of the Adversaries of Ecclesiasticall Discipline whereunto wee will in few words make answer Object 1. The charge and office of the Keyes is no where commanded Therefore it is not to be ordained in the Church and by consequent no man ought to be excluded from the Sacrament Ans The Antecedenc is false because frequently in Scripture manifest testimonies of this charge and commission are extant Matth. 16.19 I will give unto thee the keyes of the kingdome of heaven and whatsoever thou shalt bind upon earth shall be bound in heaven Here in plain words is expressed the power of the keyes committed to all ministers of the word Moreover what this office or charge of the keyes committed to the Church is and how the Church must discharge this charge and function Christ likewise plainly advertiseth and declareth If he will not vouchsafe to hear them tell it to the Church Mat. 18.17 1â— and if he refuse to hear the Church also let him be unto thee as an heathen man and a publican Verily I say unto you Whatsoever ye bind on earth shall be bound in heaven and whatsoever ye loose on earth shall be loosed in heaven These things given thus in precept by Christ Paul also doth in the thing it selfe confirm 1 Cor. 5.1 5. 11.20 Let such a one be delivered unto Sathan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus When yee come together into one place this is not to eat the Lords Supper 2 Thes 3.14 If any man obey not your savings note him by a letter and have no company with him that he may be ashamed Of whom is Hymeneus and Alexander whom I have delivered unto Sathan 1 Tim. 1.20 that they may learn not to blaspheme In the Prophets also are manifest testimonies in which this is apparent to have been commanded by God Isa 1.11 What have I to do with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of rams and of the fat of fed beasts and I desire not the bloud of bullocks nor of lambs nor of goats Isa 66.3 Hee that killeth a bullocke is as if he slew a man he that sacrificeth a sheep as if he cut off a dogs neck he that offereth an oblation as if he offered swines blond he that remembreth incense as if he blessed an idol I spake not unto your fathers nor commanded them Jerem. 7.22 when I brought them out of the land of Egypt concerning burnt-offerings and sacrifices Psal 30.16 Unto the wicked said God What hast thou to doe to declare mine ordinances that thou shouldst take my covenant in thy mouth Wherefore Christ also saith Matth. 5.24 Leave there thine offering before the Altar and goe thy way first be reconciled to thy brother and then come and offer thy gift There are other places also of Scripture besides these where it is commanded that all professed wicked persons be excluded from the Church and the use of the sacraments as wheresoever is reprehended the unlawfull use of the sacraments Likewise wheresoever the Ministers are commanded to receive only such for members of the Church as professe faith and repentance Rep. God indeed forbiddeth the ungodly to come unto the Sacraments but he willeth not that the Church should forbid them Ans What God forbiddeth to have done in the Church
death which thing Pilate also himself confirmeth saying Joh. 19.10 Knowest thou not that I have power to crucifie thee and have power to loose thee Repl. 6. It is said in the Gospel Take ye him and judge him after your own law Ans He meaneth the law of Moses as if he should say If he be a blasphemer stone him to death you have my good leave and warrant Repl. 7. Josephus saith That their lawes were granted unto them by Claudius Ans Then before-time they had them not Moreover Claudius is said in this sense to have granted them their lawes because hee permitted them to observe their own lawes and rites in religion Joseph lib. 19. Antiq. cap. 5. I will saith Claudius the Emperour that their lawes be no longer infringed through my predecessour Caius his folly but by the publication of this my Edict that other of Caius be repealed and they have free liberty to persist in the ancient religion of their Fathers Repl. 8. Their Councell was taken away by Herod the Great Therefore before time they had civill jurisdiction and at that time when Christ commanded to signifie it unto the Councell they had none but the civill Wherefore by consequent it was to be signified to the civill Senate for that there was no councell but the Civill For in all there were three councels or assemblies 1. Of the whole kingdome as the high courts of Parliament in England 2. A lesse councell which was the Senate of the city of Jerusalem and that was civill and ecclesiasticall 3. The Triumviri All these were civill The Councell then was civill Christ sendeth to the councell Therefore to the civill Senate Ans 1. By retortion If the Jews lost their civill Jurisdiction under Herod the Great then they had it not in Christs time for it is cleere that Herod the Great died before Christ began to teach Ans 2. The councell was civill but not only civill for it had also Ecclesiasticall power because it handled and decided matters of religion It consisted of Pharisees and Scribes of Divines and Lawyers For they had morall and judiciall lawes The lesse Councell therefore whereof Christ speaketh was not meerely Civill but Ecclesiasticall also Now then the question is Whether Christ commanded to tell the Councell as it is Civill or as it is Ecclesiasticall That he will have it signified unto the Councell as it is Ecclesiasticall we prove out of the text 1. Because we are commanded to account the excommunicated person for an heathen and publican that is for an alien from Christs Kingdome Now to pronounce a man to be a Publican and an alien from Christs kingdome belongeth unto the Ecclesiasticall Magistrate not unto the Civill because a publican and an heathen may be a member of the City but not of the Church of Christ 2. Christ addeth Verily verily I say unto you whatsoever ye bind on earth shall be bound in heaven Here Christ meeteth with an objection For the excommunicated person may object what doth this touch me Although the Church account me for an Infidell for a Heathen man and publican I wil notwithstanding in the mean season ear and drink Christ answereth therefore that this judgement shall not be frustrate or of no effect for I my selfe will be the executor of it Before he said I will give thee the keyes of the Kingdome of heaven Chap. 16. but there he speaketh of the common and generall authority of the Ministery here he speaketh namely and particularly of the Ministers authority in this case To bind loose therefore is not belonging unto the Civill Magistrate but unto the Church Thus farre concerning the first member That in the name of the Church mention is made of the Seniory Now as touching the other member that there is mention of Excommunication in those words Let him be unto thee as an heathen or publican The excommunication is contained in the place of Scripture before alledged Repl. 1. To be accounted for an Heathen man and To be excommunicated are not all one Therefore the word Excommunication is not contained here in words of like force Now the Antecedent is proved thus Let him be unto thee as an heathen man and a publican There he speakes not of the publique judgement of the Church but of the private judgement of each man Therefore he is not presently excommunicated by the whole Church who is accounted for an heathen by private men Ans Whom each in severall account for an heathen man him the whole Church so accounteth of Therefore he speaketh of the judgement of the Church Rep. 2. But it is not said there in the text whom the whole Church accounteth for an heathen man but He that heareth not the Church account him for a heathen man Therefore thou accountest him not so according to the Churches judgement but according to thine owne judgement Answ Well I account him so because he heareth not the Church But Not to heare the Church and To be a publican and estranged from the Church are not these all one But I adde another thing which admitteth lesse questioning He saith not onely to every private man but the whole Church For To thee and To the Church are of like force For when Christ commandeth that I account a man for a publican and a Heathen doth he in the meane time will that the Church account him for a Christian No because then he would have contrary judgements to be at once given of the same man Wherefore to be accounted of one for a publican is so to be accounted of all even of the whole Church and if that denunciation should not be done in speciall and particular no man should be accounted for a Publican But To be accounted of the Church for a publican and an heathen is to be excommunicated and to be out of the communion of the Church wherefore this later member standeth still that in the Scripture alledged mention is made of Excommunication and that it is committed to the Church Repl. 3. The wicked may be accounted for heathens and publicans without any Excommunication Therefore a publican and an excommunicate are not all one Ans I deny the Antecedent because To account one out of the communion of the Church and To excommunicate are all one Rep. 4. But we may account one that is think one in mind to be such a person Ans If he hear not the Church thou art to know not what the Church thinketh of him in mind but what they publikly determine of him whether thou maiest account him for an heathen and publican And furthermore Paul else-where forbids us to eat and drink with a wicked person 1 Cor. 5.11 but conversing with a wicked man cannot be avoided on the secret cogitation but on the publick determination of the Church therefore it is not a knowledge only in the mind Thirdly in the same place he saith Put away from among your selves that wicked man that
God alone who saith That he will not give his glory to another Esay 42.8 3. The hearing of our secret and inward groanes which God hath by his owne power and nature is communicated to the Saints by grace Therefore they are to be prayed unto by us Ans The Antecedent is false For God doth not communicate these properties unto others whereby he will be discerned from others as his infinity his omnipotency his infinite wisdome his beholding of the hearts and therewithall his hearing of such as call upon him these properties he communicateth to no creature neither by nature nor by grace Thou onely knowest the hearts of the children of men 2 Chron. 6.30 4. The Saints have by the grace of God wrought miracles whereby also God is discerned from creatures Therefore God hath communicated some of his prerogatives and properties unto the Saints and by consequent the knowledge of the thoughts and affections of all that pray unto them Answ This reason is doubly faulty 1. The consequence is not of force from a generall particularly put unto a certaine speciall wherefore it followeth not that God hath communicated with his Saints a knowledge of hearts universally or of the hearts of all that make invocation albeit it were true which yet we grant not to be true that he did communicate some of his prerogatives or essentiall properties with the Saints except it may be proved by certaine testimony of Scripture that amongst those some communicated prerogatives this is also contained But the contrary hereof hath beene already proved 2. The proofe of the Antecedent drawne from the example of miracles is of no force For there is not any power of working miracles transfused by God into the Saints neither do the Saints worke these by their owne vertue or by any vertue communicated unto them by God but are only Ministers of the externall works that is of fore-tellings or tokens which when the Saints do God doth manifest unto them that he will by his owne vertue not transfused into them nor by the like vertue created in them but by his owne proper vertue being and remaining in himself alone worke those wonderfull works and proper unto an omnipotent nature and if we speake truly and properly he it is alone that worketh them The Saints are said to worke them by a figure of speech as being the Ministers of the outward worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which God addeth unto the working of the miracle as a signe of his presence power and will Wherefore it doth not hereof follow that either the infinite wisdome and universall knowledge of hearts or other essentiall properties and prerogatives of God are communicated with the Saints 5. Some Prophets saw the thoughts and perceived the privy devises of other men 1 Kings 14.6 2 Kings 6.12 Acts 5.2 as Ahijah knew the thoughts of Jeroboams wife Elizeus knew the thoughts of the King of Syria Peter knew the cousenage and fraud of Ananias and Sapphyra Therefore God hath communicated the knowledge of minds and hearts unto Saints Answ 1. A few extraordinary examples make not a generall rule 2. They knew these things by the gift of prophecy wherewith they were indued by reason of their office and calling which they had and bare for the edifying of the Church neither yet did they know alwaies neither the thoughts of all neither by any power within them to behold hearts and minds but through a divine relelation from God they knew only at such a time and such things as was requisite for the prosit and utility of the Church to be revealed unto them But hereof it doth not follow that the Saints departed also are indued with the gift of Prophecy because there is no need thereof in the life to come and they beare no longer that office which they beare in this life neither doth it follow that they behold the minds and hearts of men or understand from God the thoughts affections and necessities of all men 6. Christ saith Luke 15.10 That the Angels of God rejoyce for one sinner that converteth Therefore the Angels behold the hearts of men The same is likewise proved of the Angels out of Daniel Cap 9. 10. Therefore the Angels being in heaven behold repentance and other desires in mens hearts which are on earth Answ A cause is ill gathered and concluded of an effect when that effect may come of other causes For it is not necessary that Angels should know those things by the beholding of mens hearts which they may know either by effects or by signes and tokens or by divine testimony and revelation For it agreeth not to the Angels onely but unto all the godly also on earth to rejoyce for the conversion of one sinner neither yet doe they behold the hearts of men 7. The soule of the rich Glutton saw from hell Abraham and Lazarus being in heaven implored Abrahams help Luke 15. â—3,25 and knew the state of his five brethren in this life and Abrahams soule likewise did heare and see the soule of the rich man Therefore the soules of the Saints in heaven see and heare the state and prayers of them that converse here on earth and therefore are to be invocated Answ First they do amisse to take that properly which Christ spake allegorically and by the way of parable in translating his speech from corporall things unto spirituall things not thereby to shew that these are like unto them but applying his speech as might best fit our capacity to advertise us of the estate of the godly and wicked after this life For soules have not either bosomes wherein to receive one another or eyes to lift up or tongues to be dried with thirst or fingers to dip into water neither doe they use any mutuall parly or conference from hell and heaven Christs purpose therefore is by these figures of words to expresse the thoughts affections torments and state of the wicked abiding in paines after this life Moreover were it so that these things had beene in such wise done as they are reported against which yet the very words themselves are yet could nought be hence proved for the beholding of mindes neither yet for the knowledge of all externall things For neither Abraham nor the Glutton is said to have understood the secret thoughts and cogitations of each other but to have knowledge of them by speech And Stephen also being on earth saw Christ being in heaven and Paul heard Christ speaking from heaven neither yet do all the Saints see or heare what is done in heaven neither did Stephen and Paul see or heare these things at all times 8. Christ according to his humanity maketh request unto the Father for us all and therefore according to his humanity he knoweth the desire and necessity of them that call upon him in all places and at all times Wherefore the Saints also have communicated unto them from God the beholding of
Christ sheweth that even then also the name of God is sworne by when heaven and earth is named because there is no part of the world no creature wherein God hath not engraven some worke of his glory And when men sweare by heaven and earth Why we are said to sweare by God when we sweare by creatures in the sight and hearing of the framer of them both the religion of the oath is not in the creatures by whom they sweare but God himselfe onely is called to record and for a witnesse by the citing of these symboles and badges of his glory Neither doth God stick in the words but respecteth the mind of him that sweareth neither doth the honour or dishonour of Gods name consist so much in the naked and bare letters and syllables as in the sentence and meaning of those signes and symboles like as Christ also teacheth the same in expresse words Matthew 23. Mat 23.16 17. c. which words are to be conferred with this place which now we have expounded The meaning of S. James in the place alledged out of his Epistle is also all one with the meaning of Christ already expressed Repl. But Christ saith Sweare not at all And James saith Nor by any other oath Therefore all oathes are forbidden amongst Christians Answ Here is a fallacy of Composition namely a mis-joyning of words in this clause or sentence which are not to be joyned together For that particle at all is referred to the diverse formes of rash swearing which the Pharisees averred to be lawfull not to the very word of swearing it selfe as if he should say Sweare not falsly or rashly at all to wit neither directly nor indirectly So saith S. James nor by any other oath to wit rash or false by naming of certaine kinds whereof he sheweth that all such like are forbidden Else should Christ himselfe offend against his owne commandement Mat. 5.37 whereas he here saith Let your communication be Yea Yea and Nay Nay and yet else-where oftentimes in his most grave and reverend speech and doctrine useth this asseveration Verily Verily I say unto you Likewise else should James condemne Paul who by an oath tooke God to witnesse unto his soule and the holy Ghost should contradict himselfe in condemning all manner of oathes by James and commending an oath by another Apostle as a ready remedy profitable and necessary for the preservation of humane society to determine and end all strifes and controversies from which in this frailty mans life cannot be free Repl. 2. The permission of oathes in Scripture and the examples of such as have taken them concerne publique oathes onely that is such as are given and taken in some publique behalfe Therefore at least private oathes such as passe betweene private men are wholly forbidden Esay 65.16 Jer. 4.2 Ans 1. We deny the Antecedent because this restraint is not only not found specified in these grants and examples in Scripture but farther also can have no places in either of them as the view and scanning of the places doth prove 2. There are manifest examples of a private oath as of Jacob and Laban Boos Abdias Abigail and David 3. The same is proved also by the end of an oath for the end thereof which is the confirming of faith and truth and the deciding of debates belongeth privately also to all Christians and therefore so doth an oath it self also whereby we confirme and establish faith and truth 4. Of what things we are to sweare or what oathes are lawfull and what oathes are unlawfull Lawfull oathes THose oathes onely are lawfull which disagree not with Gods word and which are taken of things true certainely knowne lawfull possible weighty necessary profitable and worthy of such and so great a confirmation that is such as require a confirmation by oath for the glory of God and safety of our neighbour Of these only must we sweare Unlawful oathes Vnlawfull oathes are such as are contrary to Gods word and are taken of things either false or uncertaine or unlawfull or impossible or light and frivolous Of such things we may not sweare For he that sweareth of things that are false maketh God witnesse of a lie He that sweareth of uncertaine things sweareth with an evill conscience and with a contempt of God when as he dareth to make God a witnesse of that thing which he knoweth not whether it be a truth or a lie and he that so sweareth it is all one to him whether he make God witnesse of a lie or of a truth and withall he desireth that either God will beare witnesse to a lie or if he will not be accounted the witnesse of a lie that then he will punish him that sweareth He that sweareth of unlawfull things maketh God both a favourer and an approver of that which he hath forbidden in his law and so he maketh God contrary to himselfe because he desireth God to punish him if he doe that which God commandeth or if he doe not that which God hath forbidden and furthermore either he hath a purpose to doe against Gods commandement or if he swear in earnest he alledgeth God for a witnesse of a lie He that sweareth of impossible things either is mad or mocketh and derideth God and Men seeing he cannot have an earnest purpose of performing that which he sweareth or sweareth hypocritically and so sweareth of a lie namely he sweareth that he will doe that which neither he will doe neither shall at all be done He that sweareth lightly sheweth no reverence that he hath of God and he that doth easily sweare doth easily also forsweare But the principall and chiefe cause of an oath ought to be 1. The glory of God Two principall causes to be respected in swearing 2. The safety and welfare as well private as publike of our neighbours Object Of uncertaine things we may not sweare Things to come such as those are which men promise to performe are uncertaine Therefore we must not sweare of things to come Ans We must not indeed sweare of the event as which is not at all in our power but of our owne present will of doing either now or hereafter that which is just and lawfull and of the present and future binding of our selves to it whereof every man may and ought to be certaine And so sware Abraham Isaac Abimelech David Jonathan Booz and others binding themselves to a future performance of certaine duties 5. Whether all oathes are to be kept OAthes conceived or made rightly of things lawfull true certaine weighty and possible are necessarily to be kept For if once thou hast acknowledged and testified thy selfe to be justly bound to keep thy promise and hast called God to record hereof when as afterwards thou wittingly and willingly breakest thine oath thou doest violate and breake a just bond and doest either accuse God the witnesse and maintainer of this bond of vanity and lightnesse or
instituted of God or is altered or changed in them or when some are excluded from the Sacraments which should be admitted or are admitted which should by Gods ordinance be driven from them or when the people is not instructed concerning the right and lawfull use of them 3. Diligently to learne the doctrine of the Church that is daily to frequent the publike assemblies of the Church III. Vertue and there attentively to give eare unto the heavenly doctrine plainly opened and delivered and diligently to meditate after thereon and examine it but especially to spend those daies which are deputed unto the ministery and service of God in reading meditation and in discoursing of divine matters These things are made manifest by the nature and necessary dependency of correlatives For if God will have some to be diligent teachers on the Sabbath he will also have some to be diligent hearers and learners of this doctrine on the Sabbath And the study of learning is not without private meditation Therefore have the men of Beroea their commendation Acts 17.11 thus They received the word with all readinesse and searched the Scriptures daily whether those things were so But unto them especially is the study of knowing the doctrine of God enjoyned who either serve or hereafter are to serve and minister unto the Church Give attendance to reading to exhortation and to doctrine 1 Tim. 4.13 1 Tim. 3.6 2 Tim. 2.24 25. The contrary vices And Paul will have the Minister of the Church to be fit and able to instruct and to refute the adversaries Unto the study of learning the doctrine is repugnant 1. A contempt and neglect of the doctrine that is either not to afford our presence in sacred assemblies when there is no just cause to hinder us and to busie our selves in such works on the Sabbath day as might have been deferred or not to give eare and attendance to Sermons and the preaching of Gods Word or not to meditate consider and examine the doctrine of the Church 2. A neglect of learning the doctrine in Ministers or in them who of God are called to the study of learning and either are one day to serve for the propagation of the doctrine or have greater occasion and ability of learning it than others have To whomsoever much is given of him shall be much required Luke 12.48 c. 3. Curiosity which is a desire and study of knowing or hearing those things which God hath not revealed unnecessary strange and vain Prov. 25.27 Sirac 3.22 23. To search their own glory is not glory Seek not out the things that are too hard for thee neither search the things rashly which are too mighty for thee But what God hath commanded thee thinke upon that with reverence Hereof S. Paul speaketh 1 Tim. 4.7.2 Tim. 2.23 2 Tim. 4.3 Tit. 3.9 4. To use the Sacraments according to Gods institution The first day of the week the Disciples being come together to break bread IV. Vertue Acts 20.7 Paul preached unto them c. So God commanded the Passeover to be celebrated in a solemne assembly of the people and unto other holy daies and Sabbaths he assigned certaine sacrifices And in like manner God will that as his doctrine should be heard so also the right and lawfull use of his Sacraments should be seen and be held in the publike meetings and assemblies of the Church because God will have both these to be marks whereby his Church may be known and discerned from other sects and peoples Againe as the Word so also the Sacraments are an instrument or exercise to stirre and maintaine in us faith and godlinesse They are also a publike profession of our faith and thankfulness towards God and a part of Gods publike worship in the Church Therefore the use of them is most agreeable and fit for the Sabbath day Unto the right use of the Sacraments is contrary The contrary vices 1. The omitting and contempt thereof 2. The profaning of them when they are not received as God hath commanded neither by them for whom they were ordained 3. A superstitious using of them when as salvation and the grace of God is tyed to the observation of the rites and ceremonies or when they are used to such ends as God hath not appointed The uncircumcised man-child shall be cut off from his people Gen. 17.14 Esay 66.3 He that killeth a bullock is as if he slew a man He that sacrificeth a sheep as if hee cut of a dogs necke c. 5. Publike invocation on God V. Vertue whereby we joyn our confession thanksgiving prayers and desires with the Church For God will be invocated not onely privately by every one but also publiquely by the whole Church for Gods glory and our comfort that so we may the lesse doubt that God will heare us seeing he hath promised to heare not only us but also others and the whole Church praying for us together with us For therefore God hath annexed a speciall promise unto publique prayers If two of you shall agree on earth upon any thing whatsoever they shall desire Mat. 18.19 20. it shall be given them of my Father which is in heaven For where two or three are gathered together in my Name there am I in the middest of them And giving of thanks and praise unto God is promised to God as a speciall worship Psal 22.22 In the middest of the Congregation will I praise thee And the same is commanded 1 Cor. 14.16 When thou blessest with the spirit how shall he that occupieth the roome of the unlearned say Amen at thy giving of thankes seeing he knoweth not what thou sayest I exhort that first of all supplications prayers 1 Tim. 2.1 intercessions and giving of thanks be made for all men Now whereas Christ else-where commandeth that when a man prayeth he enter into his chamber Mat. 9.9 and when he hath shut his doore pray unto his Father which is in secret he by these words doth not condemne and forbid publique prayers but hypocrisie and ostentation and feigned godlinesse which the words testifie which goe before When thou prayest be not as the Hypocrites Now hypocrisie is a feigning and ostentation or shew of godlinesse We are here further to observe that in this Commandement is prescribed the publique invocation of the Church but that which was in the former third Commandement prescribed is the private invocation which concerneth every particular man Unto publique prayers is opposed 1. A neglect of the prayers of the Church The contrary vices 2. An hypocriticall presence at them without any attention and inward devotion 3. Such a reading or praying as serveth not for any edifying of the Church Thou verily givest thankes well but the other is not edified 7. Charity and bountifulnesse towards the poore that is to bestow almes VI. Vertue and performe the duties of love and charity towards the needy thereby
pray according to faith and without faith no man can be assured that he shall be heard neither receiveth he what he asketh Considence in the Mediatour A confidence in the Mediatiour that we may resolve that both our person and our prayers please God not for our owne worthinesse but for Christs sake our Mediatour So Daniel prayeth that hee may be heard for the Lords sake Dan. 9.17 John 16.23 Heb. 13 10. and Christ willeth us to pray unto his Father in his Name Our prayers are to be put on our Altar Christ so shall they be acceptable to God Confidence of being heard Confidence of being heard In the former Faith is required whereby we with full confidence resolve that we are through Christs merit just before God and that God is reconciled unto us by Christ Here the faith of being heard is required which cannot stand without the former faith of being justified Because yee are sons God hath sent forth the Spirit of his Son into your hearts which crieth Abba Father Hee that cometh to God must beleeve that God is and that hee is a rewarder of them that seeke him But here in this full perswasion of being heard A difference of things to be prayed for wee are to observe the difference of such things as are to be desired Some gifts are necessary to salvation as spirituall gifts Some are corporall without which wee may be saved Spirituall blessings are simply to be desired with a trust and full perswasion of being heard even that we shall receive them as we desire that is in speciall But gifts which are not necessary to salvation whether they be corporall or else such spirituall as without which wee may be saved these are to be desired verily but with a condition of Gods will and pleasure that he will give them us if they serve for his glory and be profitable for us or that he will give us other of better quality either at this or some other time Wee must follow in asking these benefits the Leper which said Lord if thou wilt thou canst make mee cleane For neither doe the Elect when they aske such things desire simply to be heard For oftentimes wee aske things Matth. 8.2 not knowing what and what manner of things they be and so neither know wee whether the obtaining of them in speciall if we should be heard in them will profit us or be pernicious and hurtfull to us Object Hee that asketh doubtfully asketh not according to faith neither is heard Wee aske corporall blessings doubtfully because wee aske them with condition Therefore not according to faith Answ 1. The Major is either particular or false For the nature of faith requireth that wee be certaine not of all corporall benefits but onely of spiriâ—uall blessings which are necessary to salvation as of remission of sinnes and of life everlasting In corporall blessings it sufficeth if faith submit it selfe to Gods Word and crave and looke for such things as are availeable to salvation Answ 2. The Minor also may be denied For albeit we aske corporall blessings with a condition yet do we not simply doubt of obtaining them For wee beleeve that wee shall receive those corporall blessings which wee aske of God so that they be expedient for us unto salvation and otherwise if they are like to prove hurtfull unto us wee desire not to be heard in that which we pray Therefore we neverthelesse aske in faith while we submit our selves to the Word and Will of God and desire to be heard according to his good pleasure For faith submitteth it selfe to every word and will of God and the will of God is this That wee aske spirituall things simply and corporall conditionally and that we resolve with our selves that we shall receive the former in speciall but the latter as farre forth as they serve for Gods glory and our salvation And thus if wee pray wee doubt not to be heard A confidence in Gods promise A confidence and trust in Gods promise that wee know and think that God hath promised to heare as many as call upon him with those conditions before alledged Call upon mee in the time of trouble Psal 59.15 Esay 65.24 so will I heare thee and thou shalt praise mee Before they call I will answer and whiles they speake I will heare Without this promise of hearingâ— there is no faith without faith prayer is but vaine Except wee give faith and credit to Gods promises and think of them while we are praying they availe us nothing neither can we desire ought with good conscience but rather when after this sort we know not what we aske doubting of Gods hearing of our petition we doe not pray but mock God Now the confidence which we have of Gods promise in heaâ—ing us breadeth in us a certainty of his hearing and our salvation and this certainty kindleth in us a study of invocation and of making supplications unto God By these conditions and circumstances of sincere and true prayer it doth easily appeare A difference between the prayer of the godly and the wicked how much the praying of the godly and the wicked differ The godly endeavour to observe all these conditions in their praying The wicked contrarily either omit and neglect them all or keeping one or two conditions erre in the rest Some erre in the knowledge of the nature and will of God therein omitting the first condition some erre in the things which are to be asked when they aske either evill things or uncertaine or nor approved by God Some aske these hypocritically some without a feeling of their want some not with a confidence in the Mediatour some persisting in their wickednesse thinke yet that God heareth them some desire things necessary to salvation with a distrust and diffidence some lastly aske not thinking of Gods promise and therefore not according to faith ON THE 46. SABBATH Quest 119. What Prayer is that Ans Our Father a Mat. 6.9 10 11 12 13. Luk. 11.2 3 4. which art in heaven Hallowed be thy Name Thy kingdome come Thy will be done in earth as it is in heaven Give us this day our daily bread And forgive us our trespasses as we forgive them that trespasse against us And leade us not into temptation but deliver us from evill For thine is the kingdome the power and the glory for ever and ever Amen The Explication THe forme of prayer prescribed by Christ unto us is recited by the two Evangelists Matâ—hew and Luke This questionlesse is the best most certain and most perfect forme of prayer for it was delivered by Christ who is the Wisdome of God and his words his heavenly Father alwaies acknowledgeth and heareth Moreover it containeth most briefly all things that are to be desired necessary for the soule and body Lastly it is a rule whereby all our prayers must be directed Two causes why Christ delâ—vered unto us this form
shall be glorified in the second coming of our Lord. Revel 22.20 Even so come Lord Jesus 11. Why we are to desire that the kingdome of God come WE ought to desire that the kingdome of God both that which is here begun and that which is else-where to be perfected come 1. For the glory of God or in respect of the first petition because that we may sanctifie and hallow his Name it is required that he rule us by his word and spirit For except God erect in us this his kingdome and deliver us out of the kingdome of the Devill we shall never hallow and sanctifie his Name but rather shall defile and pollute it 2. Because God will give his kingdome onely to those that aske it like as he giveth the holy Ghost unto them only that ask him Out of these premisses we plainly perceive what it is which we ask him in this petition Here therefore we desire that God will by his Son The summe of this petition our Mediatour sent from the very beginning into the world 1. Preserve the Ministery which he hath ordained 2. Gather his Church by the Ministery of his word and the working of the holy Ghost 3. Rule his Church gathered and us the members thereof with his holy Spirit who may conforme us unto him soften our hearts regenerate our wils 4. Defend us and his whole Church against our enemies and tyrants 5. Cast away his and our enemies into eternall paines wherewith he may punish them for ever 6. And at length deliver his Church from all evils and glorifie it in the world to come with life everlasting Object That which cometh neither sooner nor later for our prayers is in vaine desired of us and therefore we are not to desire it But the kingdome of God that is the delivery of the Church from all evils and miseries shall come neither sooner nor later for our prayers then God hath decreed it Therefore we are not to desire the delivery of the Church Answ The Major is false For so then might we conclude or reason of all Gods benefits that they are not to be desired seeing they all remain in the counsell and purpose of God Repl. 1. But God hath promised other benefits with this condition that we must aske and desire them Answ So also shall full delivery from all evils befall them only in that day who in their afflictions and crosse wish for and desire that delivery and pray that this delivery may come speedily according to the decree of God Revel 22.20 and that no one elect may be excluded Repl. 2. But we must not desire that God would hasten the delivery of his Church because that would be with losse of many of the elect who are not as yet borne Answ When we desire that God would hasten the delivery of his Church we desire also that whosoever of the elect are as yet remaining may be all speedily gathered not one of them being excluded and this we crave Why we desire the speedy comming of Christs Kingdome 1. That the Church may speedily be delivered that all the godly may rest from their labours 2. That there may be a swift end of wickednesse and impieties and the enemies may be cast into everlasting pains 3. That the glory of God may soone be manifested in this perfect delivery of the Church and finall abjection of the enemies thereof This delivery therefore of us and of the whole Church we must crave of the Lord with daily prayers if so we will our selves at the length be delivered with the Church But they which desire not the Lords coming to them he also shall not come Seeing then we must desire that his kingdome may come and therefore must withall desire our full delivery hereby it is evident how impious a thing it is to be afraid of the judgement of God and the last day of doome because such as do this shew themselves not to be godly neither to desire the full deliverance and glorifying Object But terrible will the day of judgement be Therefore we are not to desire it Answ It will be terrible but to the wicked only For unto the godly it is said Lift up your heads Luke 21.28 Therefore God will have them to rejoyce and to wish for the approaching of that day For what thou rejoycest in that also thou wishest Come Lord Jesus Revel 22.17 ON THE 49. SABBATH Quest 124. What is the third petition Answ Thy will be done in earth as it is in heaven that is Grant that we and all men renouncing and forsaking our owne will a Mit. 16.24 Tit. 2.11 12. may readily and without any grudging obey thy will which onely is holy b Luke 22.24 Ephes 5.10 Rom. 12.2 and that so every of us may faithfully and cheerfully performe that duty and charge which thou hast committed unto us c 1 Cor. 7.24 even as the blessed Angels do in heaven d Psal 103 20 21. The Explication HEre we are to consider 1. What the will of God is 2. What we here desire and how this petition differeth from the second 3. Why this petition is necessary 4. Why that clause is inserted As it is in Heaven 1. What Gods will is THe Will of God signifieth in Scripture Psal 103.21 1 Thes 4.3 1. The Commandment of God Ye his servants that do his will This is the will of God even your sanctification 2. It signifieth the events or rather Gods decree concerning future events in which that his decree is daily revealed Mat. 25.30 Esay 46.10 Rom. 9.19 Not as I will but as thou wilt My counsell shall stand and I will do whatsoever I will Who hath resisted his will 2. What we here desire and how this petition differeth from the second THy will be done that is Cause and grant that we men may do not our will but thy will which only is just and holy and that we may obey thee We desire then A deniall of our selves which consisteth of two parts The deniall of our selves which is two-fold 1. That we may be ready to renounce all our own affections which are dis-agreeing from the law of God A right and ready execution of our duty Our duty is twofold 2. That we may be ready also to undergo our crosse and to ascribe and submit our selves willingly unto God in all things We therefore desire that God will give us his grace whereby we may be able to deny our own corrupt will and forgo all things which are repugnant to the will of God We desire a right and ready execution of our duty that every man in his vocation may cheerfully serve God and execute his will as well in common as generall duties and in his proper and speciall duty Common Our common duty is that which is required not of us only but of all Christians also and compriseth vertues necessary for all the
we may execute his will as the holy Angels fulfill it in heaven Object Vnpossible things are not to be desired for he that desireth things unpossible desireth in vaine But to desire that Gods will be done in earth as it is in heaven or that we may do our duty like as doe the Angels in heaven is to desire a thing unpossible yea it is to desire that which is contrary to Gods decree Therefore that is not to be desired seeing God will have this to be our state in the life to come not in this life Ans 1. The Major is to be distinguished Unpossible things are not to be desired except God will at length grant them to those that desire them but God will give the performance of this will to those that desire it and that in this life as concerning the beginning thereof and in the life to come as concerning the consummation and full accomplishment Wherefore this consummation is to be desired and the impossibility is patiently to be suffered in this life And the consummation is therefore to be desired in this life that we may at length obtaine it because he that doth not now desire it shall doubtlesse at no time obtaine it It is one thing Not to be able to attaine unto this consummation and another thing Not to desire it 2. We deny the Minor wherein is a fallacy putting that for a cause which is no cause For neither do we desire that in this life the consummation or perfection of our obedience towards God may be accomplished but that here may be wrought the beginning and continuance and increase thereof and after this life our obedience being here augmented with continuall increases may be at length perfected and consummated that so we then may no lesse do the will of God then it is alwaies done of the Angels in heaven When therefore we pray That Gods will be done in earth as it is in heaven this particle as doth not betoken the degree but the kind of doing it which is the beginning of performing Gods will And to crave and obtaine this at Gods hands is not against Gods decree And as touching our consummation it is our part to pray every moment that we may be altogether freed from sin For God will that we wish it though he will not performe it unto us in this life For it belongeth nothing at all unto us to search what things God hath decreed seeing we have this prescribed us for a rule that we pray for things on condition of Gods will We must therefore submit our selves unto Gods will and desire what God willeth us to desire whether God hath decreed it or no. God will have our Parents to die and yet will he not have us to wish their death God will have his Church to be under the crosse and yet he will not have us to desire her crosse but to pray for her delivery and patiently to beare it if it afflict her In like manner God will not in this life give us perfect deliverance from sin and yet will he have us to wish it and every moment to desire that we may be wholly delivered from sin Wherefore some things are to be desired which God will not do and some things which he will do are not to be desired but patiently to be suffered And yet hereof it followeth not that we aske contrary to the will of God because in our prayers we alwaies submit our selves to Gods will ON THE 50. SABBATH Quest 125. What is the fourth Petition Ans Give us this day our daily bread that is give unto us all things which are needfull for this life a Psal 145.15 16. 104.27 28 Mat. 6.26 that by them we may acknowledge and confesse thee to be the only fountaine from whence all good things flow b James 1.17 Acts 17.28 14.17 and all our care and industry and even thine own gifs to be unfortunate and noysome unto us except thou blesse them c 1 Cor. 15.58 Deut. 8.3 Psal 37.16 127.1 2. Wherefore grant that turning our trust away from all creatures we place and repose it in thee alone d Ps 55.23 62.11 146.3 Jer. 17.5 7. The Explication THis petition concerning our daily bread should it seemeth have been placed after the petition following touching remission of sinnes For the greater and more excellent benefits are first to be prayed for and the lesse and lesse worth at last to be sought for But Christ respecting our infirmity allotted to this petition of our daily bread the fourth and as it were middle place The reason of the order and place of this petition that so we might both begin and shut up our prayer with petition of spirituall blessings as the most principall and that the obtaining of corporall benefits might more and more confirme in us a confidence of obtaining spirituall graces In this petition we desire corporall blessings concerning which we are to observe these questions 1. Why corporall blessings are to be desired 2. How they are to be desired 3. Why Christ compriseth corporall blessings under the name of bread 4. Why he calleth it Our bread 5. Why he calleth it Daily bread 6. Why he addeth This day 7. Whether it be lawfull to desire riches 8. Whether it be lawfull to treasure up any thing for the time to come 1. Why we are to desire corporall blessings WE must desire corporall blessings at Gods hands as well as spirituall Gods Commandement 1. Generall In respect of Gods commandement which may suffice us albeit there were no other cause And we have a Commandment hereof from God both generall and speciall For Christ saith in generall Aske and ye shall receive Mat. 7.7 2. Speciall And a speciall Commandment he setteth down before this forme of prayer which himself prescribeth unto us After this manner therefore pray ye Mat. 6.9 by which Commandment Christ also willeth us to desire bread or corporall blessings of God Now whereas Christ saith Mat. 6.32 33. Seeke first the kingdome of God and the righteousnesse thereof and all things shall be ministred unto you And againe Take no thought what ye shall eate he doth not therein forbid us to desire our daily bread even corporall blessings but he forbiddeth this distrustfulnesse Gods promise In respect of Gods promise because God hath promised that he will give us things necessary for our life and he promised these to no other end then that we should desire them of him and he promised them that we should thereby have a spirituall not a fleshly security of obtaining them Mat. 6.32 Your Father knoweth what ye have need of Gods glory In respect of Gods glory that namely there may be a knowledge and profession of Gods providence especially towards his Church God will have us to ascribe this praise unto him because he is the fountaine of all blessings and benefits and
wickednesse of mans nature ariseth pag. 45. Will. See the word Free-will pag. 75. 76. c. Will-worship is false worship 540. What GODS will is 638. How wee pray that that will may be done in earth as it is in heaven 638. 639. Of whom Gods will is to be done 640. Wisdome Christ is the wisedome of God 255. Wish How God is said to wish any thing pag. 87. Word Vide Scripture abundantly Why Christ is called the Word 230. 249. The word made flesh expounded 242. 254. See the word Flesh The word was a teacher from the beginning of the world proved by sundry testimonies pag. 234. The Word a person before Jesus was borne of the Virgin Mary pag. 248. The Word is equall with the Father pag. 258. The Word is consubstantiall with the Father pag. 261. A confession of the Incarnation of the Word made by the Fathers of Antioch pag. 289. How the Word of GOD doth absolve and condemne pag. 485. Workes Two reasons why the vertues of Ethnickes please not GOD. page 44. Our good workes that are praise-worthy proceed not from our selves but are Gods gifts pag. 87. Good workes how said to be Ours how not page 89. Not perfect in the Regenerate yet their imperfection pardoned page 93. How Christ will render to every man according to his workes page 94. No good worke of the creature meriteth reward page 217. Evill workes merit punishment justly ibidem Why our workes are imperfect pag. 387. Ten causes why wee cannot bee justified by workes ibidem The reward of workes are not of merit but of grace ibidem c. Three causes why GOD promiseth to reward our workes page 388. Wee must not be carelesse of doing good workes page 389. With what difference faith and good workes are required in them that are to be justified page 392. Concerning the impulsive cause of good workes page 499. A Table of their kindes page 509. Three things make a good worke page 508. Three sorts of workes failing in the former conditions page 509. A Table of the kindes of good workes ibid. c. Whether the Saints workes bee perfectly good page 510 How they please GOD though they bee not perfectly good page 511. Why wee are to doe good workes and whether they bee necessary page 512. 513. Whether they can merit of God page 514. World Five significations of the word World page 181. The Creation of the world proved by Scripture and Reasons pag. 181. 182. How GOD made it pag. 185. It was created of nothing ibid. 168. Reasons why not made in a moment pag. 168. For what causes God created the world pag. 187. Worship What the true worship of GOD is pag. 540. Will worship is false worship ibidem Things indifferent are to be diligently discerned from Gods worship page 541. Z ZEale What. pag. 599. A Table of the most choice places of Scripture which are occasionally handled by way either of Explication Controversie or Reconciliation or by way of Vindication from all Adversaries especially Papists Anabaptists and other Heretikes A work which was never done before but now composed and compiled with great labour and industry for the conscionable Readers satisfaction and benefit GENESIS Chapt. Ver. Page 1 31 50 2 7 335  15 101  17 297. 366 4 13 506  16 169 6 9 94 7 1 169 15 6 391  16 53 28 12 191 32 30 152 45 5.7 209  8 202 48 16 567 Exodus 3 14 173 12 2 210 21 6 320 31 27 581 32 7 384 33 11 152  19 201 Numbers 15 30 482 23 19 207 DEUTERONOMY Chapt. Ver. Page 4 10 152 5 24 152 15 8 156  â—0 490 17 â—â— 483 27 â—â— 387 32 29 87 Josua 9 15 574 1 Samuel 16 14 345 2 Samuel 12 11 202 16 10 202 24 1 97. 202 1 Kings 22 23 2â—0 2 Kings 19 34 566 2 Chronicles 15 17 94 Job Chapt. Ver. Page 5 1 567 7 7.10 369 10 20 368 12 25 202 14 2 367 17 1 369 19 1 368 Psalmes 8 6 169 10 4 147.283 14 1 147 32 1.2 382 37 24 140 45 8 228 51 4 507  12 345 55 2 147 82 6 169 88 10 368 104 4.29 335 106 31 392 110 1 251 115 3 205 116 3 303  11 94 119 2.9 94  10 202 143 3.22 382 146 4 368 Proverbs  25 246 8 4 166.207 16 15 384 17 1 209 21   Ecclesiastes 1 4 207 7 3 84 9 1 141 Esay 1 19 90 10 5 209 20 6 202 40 6 367 45 7 199 61 1 128 63 17 202 Jeremy Chapt. Ver. Page 1 5 420  7.13 90 18 8 199 23 6 392 31 31 622 48 10 202 Lamentation 3 37 202 Ezekiel 8 14.19 554 12 25 206 14 9 167 18 13 199  20 53  24 141 33 11 102.165.199 43 7 521 47 1 521 Daniel 4 32 209 9 24 392 Hosea 13 9 199 Joel 2 28 344 Amos. 3â— 6 101.186.199 Zachary 1 3 90  11 567 12 10 331 Malachy 3 1 256 Matthew 1 21 222 3 11 235 4 3.6.9 193 5 6 490  19 58  25 56  48 94 6 24 446  34 646 7 17 56  18 389 10 16 353 12 37 384  31 57.558 13 15 353  30 489 15 41 192 16 19 489 18 16 420 Chapt. Ver. Page  17 491  18 362.483 19 12 511  17 91 20 15 201 22 30 84.98  38.39 36.37 23 35 53  37 165.168 24 25 367 25 40 567 26 53 214 27 46 291.292 28 10 565  19 410.412.414  20 429 Marke 5 36 386 10 14 26 12 30 36.37 13 32 334 14 25 439 16 16 414.420 Luke 1 34 271 337  37 215 10 21 91  27 36.37 14 23 490 15 10 564 16 21 366  23.25 564 17 10 383.387 22 25 487 23 43 304.365  46 274 24 26 325 John 1 3 340  5.10 249  12 250  13.14 166.239.241.246  16.18 231  18 129.130  26 258  51 191 2 19.21 243 3 16 246.353.357.298  17 277.330  18 332  36 299 4 1 412  21.22.23 458  24 335 Chapt. Ver. Page 5 17.19 245.252  19 247.252  19.20 252  21 253  22.27 330  23 250  26 252.263 6 40.54.56 447  51 434  54 373  62.63 440.446 7 39 319 8 41 244  44 218  46 152 9 3 73 10 16 359  26 253  29 263 12 40 249  47 330  6 130 14 17 344  21 249 15 5 130.389  16 356  26 337.343 16 7 319.343  11 331 17 3 266.267  5 265  9 353  24 319  26 265 19 30 305  36 468 20 23 363 Acts. 1 11 315.316.320 2 3 344  23 202.293  33 343  38 337 4 28 202 5 4 609  3.38 218  28 214 7 6 366  56 325 10 43 298  44
every day more and more deviate from that primitive simplicity But why do I wonder 2 Thes 2.1 Hom. 3. in Rom. Hom. 3. in Tit. 3. seeing God punisheth the world by sending upon it strong delusions in that it loves not the truth But because as Chrysostome saith Errour is various and intricate and hath a restlesse and unstable quality it is no strange thing that of one errour many do arise and that out of one Controversie ten doe proceed At the first the onely Controversie was about the tenth Article concerning Christs body lurking under the bread as also of the orall manducation in the Lords Supper which Controversie was long in agitation amongst the Lutherans but in all the other Articles here set downe by us there was a full consent as the Acts of the Conference at Marpurge Anno 1529. do witnesse yea Divines began to agree in the doctrine of the Lords Supper Anno 1536. but this agreement was quickly broke because after Luthers death some could not handsomely maintainer their opinion of Christs corporall presence in the Bread seeing none of the Evangelists did utter these words of Christ This is my body after this manner This bread is my body or under the bread or under the species of bread lurks my body Besides Christ whom they include in the Wafer or Host according to our Catholick beliefe is not now upon the earth but in heaven sitting at the right hand of God from whence he will come to judge the quick and the dead they were in good hope to shelter their opinion under some other Articles of faith and chiefly under that of the personall union of the two natures in Christ Hence they went about to establish his Ubiquity and Omnipotency hitherto unheard of in the world using this shift If Christs body be every-where it will be also in every Host if it be in every Host then it will be every-where Then they fondly imagined the Article of Christs sitting at the right hand of the Father to be the same with that of the personall union of the two natures as if you would say Christs humanity with the Sonne of God which is that very right hand of God every-where present is personally united and filleth heaven and earth Thirdly because they saw that the Article of Christs Ascension did overthrow the Ubiquity and corporall presence in the Bread by an unheard of and Allegoricall way they expounded Christs Ascension to be meant of nothing else but of his vanishing into the aire of his advancing unto the Divinity and of his Ubiquity To these new monsters of opinions as well the Pontifician Doctors as those of our profession besides divers of the Lutherans did stoutly oppose themselves defending the ancient simplicity and truth of these Articles of our faith which the new Artists of Ubiquity perceiving and finding that they failed here of their purpose they found out new engines and began to accuse those whom they stile Calvinists of other errours to provoke them to Conference and Disputation not onely about the Person of Christ but also about the other Articles of Christianity bragging they could convince them of many fundamentall errours taught in the Reformed Churches Concerning Predestination That all men were not elected but that many were called and few elected Concerning the merit of Christs death That the wicked and incredulous so long as they remained such were not partakers thereof but onely the Elect that beleeved That the promises of the Gospel were universall in respect of the faithful but not of unbeleevers and Epicures Concerning faith That it is the singular gift of God That it is given onely to the Elect in whom onely it is rooted and permanent That the same can never be finally lost because it proceeds of the incorruptible seed of Gods word Concerning the Ministery That Ministers were onely outward dispensers of the word but God wrought inwardly by his Spirit Concerning Sacraments That Christ was yesterday to day and the same for ever and that therefore he was the matter or subject of all Sacraments both of the Old and New Testament Besides that no man either by the word or Sacraments could be partaker of Christ without faith Concerning Baptisme That there was a two-fold washing one outward of water by which the filth of the body is washed away the other inward of the bloud and Spirit of Christ which is the Covenant of a good conscience with God That the Minister baptised onely with water but Christ in the true administration of Baptisme did baptise with the holy Spirit Also that Infidels were not regenerated by Baptisme Also that the children of Christians were children of the promise and of the Covenant even before Baptisme and that for this cause they were to be baptised This doctrine since the yeare 1586. hath beene not onely condemned as Calvinisticall and Hereticall but also reproached and accursed by them who glory in the name of Lutherans And when among the ignorant Vulgar they traduce these Articles as errours of Calvinisme they thinke they have bravely maintained their Cause in defending their fictions of Ubiquity and of a carnall presence in the Lords Supper which now we leave for a while committing our whole cause of God But it is certaine that they have so farre relapsed into the sinke of Pelagianisme and Popery that it is to be feared they will overwhelme the Lutheran Churches with greater darkenesse then ever heretofore and yet alas they stick not to call this the true Evangelicall doctrine and that of the Augustan Confession teaching concerning predestination that in God is no election but that he did promiscuously choose all men Concerning Christs death that he by his death redeemed all men and reconciled them to God that he hath sanctified them and hath received them into favour whether they beleeve or not Concerning remission of sins that a generall pardon is given to all men both faithfull and Infidels Concerning the promises of the Gospell that they belong to all both faithfull and Infidell Concerning Faith that it is the cause of Election that God did first foresee who were to beleeve and persevere that faith is not in our power that notwithstanding it is a worke which God promotes in us and that it may be lost and may be in hypocrites Concerning the Ministery that Ministers may by their preaching conferre divine efficacy and that they are dispensators both outwardly and inwardly Concerning Sacraments that the Sacraments of the Old Testament were onely shadows without Christ the body Concerning Baptisme that there is a mysticall efficacy in the water to wash away sinne and to regenerate that the holy Ghost and his efficacy are annexed to the water that the water and Spirit have the same effect that hypocrites and Infidels in Baptisme are regenerated by the holy Ghost that the Minister doth not onely baptise with water but conferres also the holy Ghost that Christian Infants before Baptisme belong no more to
what the highnesse of the Divinity is abased what it is that flesh without the Word acteth not what it is that the Word without the flesh effecteth not Cyrillus Thes l. 10. c. 11. Therefore even as when he wrought miracles by the Flesh we did not attribute those things to him as Man but as God So when after the manner of men he speakes any thing of himselfe which seems inconsonant to his Divinity we ought to attribute that to his Flesh for so by a congruous distribution of all his words and works we shall not deviate from the true knowledge of our Saviour V. If we consider the properties of both natures in the personall union for out of this they are not in the abstract that is in the names of the natures they cannot be changed no more then the natures themselves For we must not say The Deity is the humanity or man or created corporeall visible finite circumscribed dead buried c. neither can we say The humanity is the Deity or God or eternall uncreated incorporeall invisible infinite omnipresent omnipotent c. but we must attribute to each nature what properly belongs to it to the Divinity the divine properties to the Humanity the humane without this the essentiall difference of the natures is confounded and is changed into an Eutychian and Swenkfieldian mingling of natures for in the distinction of the properties consists the distinction of the natures and so the two natures which have the same propertie whether it be by nature or by communication shall be no longer two natures but one nature a only for it cannot be that one nature together can containe two contrary b properties Testimonies of the Ancient Doctors a Damascen l. 3. c. 14. 15. Whose nature is the same their will and action is the same but their will and action is different whose nature is different And again whose will and action is the same their nature is the same but whose will and action is different their nature is also different b Ibid. 3. c. 3. How can the same nature according to the same respect be both created and uncreated mortall and immortall circumscribed and uncircumscribed Theodoret Dial. 11. If Christ is onely one nature how can contraries be attributed to him for to be in the beginning and to take beginning from Abraham and David are altogether contraries VI. Hence it appeares that the humanity of Christ remaines not but is changed into the Divinity and so that nature is confounded Also that in Christ there remaine not the two distinct natures but that the two are changed into one if these positions be true that the humanity in and by the personall union did assume with the Word all the properties and operations of the Word that it is and operates all which the word is and operates that it is invisible uncircumscribed omnipresent c. let these positions be palliated which way you will Yea so much the rather if it be affirmed that in the humanity there are three sorts of properties to wit supernaturall preternaturall and divine and therefore we reject these subsequent doctrines of the Ancient and Moderne Hereticks as unknowne to the Scriptures and to the Catholicke faith as 1. That Christ is not truly God but meerely Man 2. That Christ according to his Deity is onely a spirit created before all that have been made of nothing 3. That he is not a true and perfect man of the same soule and body with us remaining also in glory 4. That in Christ there is one person of the Son of God another of the Sonne of Mary 5. That the personall union began in the Mothers womb but by the resurrection ascension and sitting at the right hand of the majesty of God hath its perfect consummation by equalling the two natures in glory so that the flesh body and bloud of Christ are perfectly of one essence power and efficacy with God and with the Word 6. That Christs humanity is equall with God by reason of the glory and majesty communicated to it but in the nature thereof is not God 7. That the specificall difference of the union is the reall communication of all the divine properties with the humanity so that the omnipotency omnipresence justice and majesty of the Word is really diffused into the Son of man 8. That in Christ there is a double Deity the one communicating and the other communicated or the one participating and the other participated 9. That the specificall difference of the inhabitation of the Word in the man Christ and in other holy men is placed in this that onely some of the divine properties are truly communicated to the Saints but they are all bestowed on the man Christ 10. That Christs humanity is really every-where yet not the essence of his soule and body 11. That the flesh of Christ is God 12. That the man Christ is not God naturall 13. That Christs humane nature did visibly die on the Crosse at Hierusalem and yet at the same time it was invisibly dead and alive every-where within and without the Sepulchre before and after the Resurrection 14. That Christs flesh in respect of its union with the Word which is illocall hath farre surmounted all locality and hath obtained an illocall kinde of existence in the Word 15. Adde this falshood of the Ubiquitaries that not all but halfe Christ is suffers doth that which Christ is suffers and doth according to either nature and not according to both Upon this ground they have falsly accused the Nestorian Churches of Nestorianisme for it would necessarily follow that onely halfe Christ from eternity was begotten of the Father borne of Mary walked on the earth died for us was buried rose againe and ascended to heaven which opinions we condemne and reject as hereticall ARTICLE II. of Christs death and merit I. WE beleeve that Christ our Redeemer did truly a die in the b flesh for our c sins and that with one oblation he hath for ever consecrated those who are d sanctified Testimonies of Scripture a Mat. 27.50 When Jesus againe cried with a great voice he gave up his Spirit b 1 Pet. 3.18 Christ was mortified in the flesh 1 Pet. 4.1 Seeing then Christ hath suffered for us in the flesh c Rom. 4.25 Christ was delivered to death for our offences d Heb. 10.14 Christ with one oblation hath consecrated for ever those that are sanctified II. We beleeve also that this death of Christ alone is a perfect and sufficient ransome to expiate and abolish all the a sins of the whole world that the merit of his justice is immense that the medicine of his death is universall the ever-flowing and inexhausted spring of life b eternall Testimonies of Scripture a Acts 4.12 Nor is there salvation in any other nor is there any other Name under heaven which is given among men by which they can be saved b John 1.29 Behold that Lamb of God who takes away the sins
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
breadth move his body from the earth 6. To ascend to heaven is to put off infirmity to passe to a heavenly and immortall state to vanish to be united to God to sit at Gods right hand to be raised to high honours 7. That Christ in his Ascension hid himselfe in a cloud and Proteus-like turned himselfe into shapes or as they say he put on a cloudy hood as the Poets feigne of Venus Hom. Illiad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who when she delivered Paris hid him in a thick cloud So Jeremie Lament 3.44 Thou hast opposed to thy selfe a thick cloud that the speeth may not passe through 8. We will not omit these bitter scoffes of the Brentians that by Mathematicall computation Christ in regard of the bulke and violent motion of his body upward hath not as yet perhaps pierced the planeticall Spheres and arrived unto his Fathers house 9. That there he is walking up and downe or perhaps laid downe to rest ARTICLE IV. of Christs sitting at the right hand of God I. CHrists sitting at the right hand of God is not the ascension it selfe into heaven for they differ 1. In order of time for he first ascended before he sat downe at Gods right a hand 2. In their forme Ascension is a locall motion b upward Session is the glorious condition of the person c ascending 3. In their proximate ends Ascension was performed for the d Session but Session for the e Church 4. In duration Ascension was done but once as being a transient act but Session as an immanent act the Kingdome and glory of Christ indure for f ever Lastly in their subjects for Ascension belongs also to the g Saints but the Session at Gods right hand is the glory of the exalted Mediatour h alone Testimonies of Scripture a Mark 16.19 After that the Lord had spoken to them he was received up into heaven and sits at Gods right hand b Acts 1.9 Whilst his Disciples beheld he was lifted up c Heb. 8.1 We have such an High-Priest who is set downe at the right hand of the throne of the majesty in the heavens d Phil. 2.9 Wherefore God hath highly exalted him and hath given him a name above all names that at the name of Jesus every knee should how 1 Pet. 3.22 Christ at the right hand of God is gone into heaven Heb. 9.24 Christ is entred into heaven that he might appeare in the sight of God for us e Ephes 4.10 Christ hath ascended far above all heavens that he might fill all things c. f Luke 1.33 Of his Kingdome there shall be no end 1 Cor. 15.25 He must reigne till he hath put all his enemies under his feet g 1 Thes 4.17 We shall be caught up together with them in the clouds to meet the Lord in the aire and so shall we ever be with the Lord. h Heb. 1.13 To which of the Angels said he at any time Sit at my right hand II. Neither is this sitting of Christ the Incarnation it selfe or the personall union of the flesh with the Word as some giddy heads contend because 1. In the Symbole in which is no tautologie these are distinguished 2. No where in Scripture is the humanity said to sit at the Word but to be assumed by the a Word 3. The union was made in the womb of the mother the sitting is in b heaven 4. The union was in the first minute of the conception but the sitting began after the e ascension 5. The union is simply immutable the sitting is in some sort mutable in respect of the externall forme of the Kingdome which as the Apostle d witnesseth when death is abolished shall be altogether immediate and without enemy for now Christ being in the midst of his enemies as a Rose among thornes reignes by divers media or governes by divers meanes but then he shall reigne without any medium or enemy because God shall be all e in all Testimonies of Scripture a Heb. 2.16 For he did not assume the Angels John 1.14 The Word was made flesh bc Luke 1.31 Thou shalt conceive in thy womb and shalt bring forth a Son Ephes 1.20 God hath placed Christ at his right hand in heaven d 1 Cor. 15.25 He must reigne till he hath put all his enemies under his feet the last enemy that shall be destroyed is death e Rev. 21.23 Esay 60.19 The Sun shall no more be thy light by day nor shall the brightnesse of the Moone enlighten thee but the Lord shall be thy everlasting light III. But the full and absolute glory of Christ being exalted in his heavenly Priesthood and Kingdome is expressed by this phrase taken from humane affaires and applyed to divine because Kings do most honour those whom they place at their right hand for by the right hand of God who is a spirit we cannot understand any corporeall member or place neither doth the sitting at Gods right hand signifie the corporall situation of Christ for except we understand this spiritually Tom. 6. contra Scr. Arian saith Austine the Father will be upon the Sons left hand IV. And this glory is so proper to Christ the Mediatour that it belongs not to the Father nor to the Holy Ghost much lesse to any creature for it was not said to the Father nor to the Holy Ghost nor to any Angel Sit at my right hand Heb. 1.13 untill I make thine enemies thy foot-stoole But of the Son only it is said 1 Cor. 15.25 He must reigne untill c. Whence it followes that to sit at Gods right hand is not the same that Christs humane nature omnipotent omniscient omnipresent or lastly to be equall with God or to be God himselfe whether he hath obtained that dignity by the personall union or by his ascending into heaven or by other cause V. But albeit this glory of the Mediatour is to us ineffable while we are in this life yet if we carefully compare the Apostles three places by which he chiefely describes it we shall in some manner conceive it that it principally consisteth in these Testimonies of Scripture touching Christs sitting at Gods right hand Ephes 1.20 21 22 23. God raised Christ from the dead and set him at his own right hand in the heavenly places Far above all principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come And hath put all things under his feet and gave him to be head over all things to the Church Which is his body the fulnesse of him that silleth all in all 1 Cor. 15.24 25 26. Then cometh the end when he shall have delivered up the kingdome to God even the Father when he shall have put downe all rule and all authority and power For he must reigne till he hath put all his enemies under his feet The last enemy that shall be destroyed is death Phil. 2.9 10. Therefore God hath highly
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
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
by the changing of names to beleeve that change which is made of grace Here Theodoret himselfe in the same Dialogue teacheth that a sacramentall change is to be understood thus speaking He honoured the visible signes by the name of Christs body and bloud not changing nature but adding grace to nature Propos 2. The signes and things signified are not united by consubstantiation that is in the reall existence of two bodies in the same place under the same accidents or under the lurking of the one within the other such as is that of oates in the sacke of mony in the purse of the infant in the cradle or of wine in the pot which are like to things consubstantiated Reason 1. Because the words of Christ This is my body shew to us not where the bodie of Christ is nor what it is in with or under the bread but what the bread it selfe is and should be to godly men in this Sacrament to wit his bodie Reas 2. The bodie of Christ is a true organicall finite and visible bodie not present or every-where upon earth since the Ascension but existing and remaining in heaven even till his last returne As the Apostle tells us Declare the Lords death untill his coming againe Reas 3. The orthodox Fathers teach that the bodie and bloud of Christ are in the bread and wine not as in lurking places but as in a mysticall or in a mysterie Chrysostome in that imperfect work Matth. Hom. 11. In the consecrated vessels not the true body of Christ but the mysterie of Christs body is contained Propos 3. In the sacramentall Supper the signes and things are united by a sacramentall union This is it which is common to the whole kind of Sacraments otherwise this union were not sacramentall or of a Sacrament but of a Supper Now in all other Sacraments there is a relative union that is a mysticall signification obsignation exhibition and reception of the thing signified by externall symbols in the right use which is not without faith and repentance in the receivers Reason 1. From the genus in all Sacraments there is such an union therefore in this Supper also The Antecedent is manifest out of the definition and chiefe end of Sacraments Reas 2. The bread is the bodie of Christ either in the truth of the thing as Austin speaks in the sentence of Prosper or in a signifying mysterie not in the truth of the thing or essentially because there is no transubstantiation therefore in a signifying mysterie Reas 3. Hither belong all the Arguments by which a sacramentall phrase is proved to be in the words of the Supper for a sacramentall union begets sacramentall phrases Reas 4. The testimonies of Fathers that the bread is a signe a figure a sacrament of Christs bodie August contra Adim c. 12. The Lord doubted not to say This is my bodie when he gave the signe of his bodie The Objection of Papists for Transubstantiation out of the words of the Supper That which Christ gave and the Priest consecrates is Christs bodie Ergo it is not bread It followes because these are disparata As this thing is a man Ergo it is not an oxe I answer by denying that this argument is grounded upon the position of one species to the removing of the disparate species of the same genus because it is vicious proceeding from the position of a sacramentall relation to the negation of the subject or fundamentall Such as if I would say This man is a father Ergo he is not a man This man is Cesar Ergo he is not a man So they This bread is Christs bodie Ergo it is not bread It is therefore fallacia accidentis no lesse absurd then if you should reason from the position of the forme to the negation of the matter This thing is a table Ergo it is not wood For though Christs bodie is not the forme or accident of bread yet the relation which the bread by vertue of the promise hath to Christs bodie is the forme of the Sacrament So it doth not follow The Dove is the holy Ghost Ergo this is not a Dove Circumcision is the covenant Ergo it is not circumcision The cup is the New Testament Ergo it is not the cup. As for the testimonies of the Fathers which the Papists object concerning the changing of the symboles the common answer is That they are to be understood of a sacramentall not of an essentiall change which is manifest out of the orthodoxall consent of the Fathers on this Sacrament Quest 2. How as well the symboles as the celestiall things signified in the Supper are exhibited and received About this question we are at controversie both with the Pontificians and Ubiquitarians because both of them will have the things signified to be secretly and miraculously present in the signes or species of the signes and to be carried in and handled by the Ministers hands and to be received into the mouths of the communicants Wee teach on the contrary that the things are exhibited with the signes and are received together with them in the lawfull use of the Supper but in a different manner The symboles are touched by the hands of the Minister and received by the mouths of the communicants but the things themselves are exhibited by Christ himselfe our high-Priest and by faith are received of us Which also may be explained in three Propositions two negative and one affirmative Propos 1. The body and bloud of Christ which are the things signified are neither handled nor exhibited by the hand of the Ministers to the end that they should in these symboles be corporally received Reas 1. Is negative from the whole kind of Sacraments In no Sacrament doth the Minister handle or give spirituall things signified therefore neither in the Supper The antecedent is proved both by induction which is also plaine by the Adversaries confession as also by the analogie of Sacraments and of the Word Mark 1. I am the voice of a crier John 1. I baptise with water Hee that cometh after mee shall baptise you with the holy Ghost and with fire 1 Corinth 3.7 Neither is he that watereth nor he that planteth any thing but God who giveth the encrease Therefore it is so in the Sacraments which are the visible word Reas 2. The things signified are not in with or under the symboles being there corporally present as was shewed Quest. 1. Propos 2. therefore they are not handled by the Ministers fingers nor distributed Reas 3. The things signified in the Supper are spirituall which are offered to the faithfull in the promise of grace annexed to the symboles but the promise of grace is not touched by the hand c. Reas 4. The testimonies of Fathers as Chrysoft serm de Euch. in encaen Doe not thinke you that come to these mysteries that you receive from man the divine body that is from the Minister and many such like Propos 2. The
is the most proper effect of predestination so that without perseverance predestination cannot be fulfilled 4. Because Christ prayed Coll. p. 344. and doth pray for the perseverance not of Peter alone but of all who were to beleeve by the Apostles preaching but the Father alwayes heares the Son Luke 22.32 Joh. 17.20 John 11.42 c. 5. Because they that are ingraffed into Christ by true faith Coll. p. 344. pray incessantly for their owne perseverance but whatsoever they aske of God by faith they obtaine it And this was Austines second Argument for the good of perseverance 6. Because they that are ingraffed by faith into Christ truly Coll. p. 345. are by the power of God faithfully preserved in faith persevering to the end Coll. p. 345. 1 Pet. 1.5 7. Because they that are by true faith ingraffed into Christ have their salvation sealed in their hearts by the earnest of the holy Ghost and consequently their faith and perseverance are sealed too Coll. p. 346. 2 Cor. 1.21 Ephes 1.13 c. 8. Because true beleevers are like a tree that doth not wither the wise man that built upon the rock the seed cast into the good ground c. according to Scripture Coll. p. 346. 9. Because true beleevers are distinguished from temporary back-sliders by reason the faith of those is rooted in their hearts but the faith of these hath no roote 10. Because the Scripture expresly confirmes Coll. p. 347. that the true beleevers can or shall never utterly fall away Rom. 6.2 8 9 10 11. 1 Joh 3.9 1 Joh. 5.4 Against these points all that with much verbosity are handled by the Novelists in the Conference from page 414. to page 459. come to this one point of the condition required in the faithfull which exception wee have already shewed both to be weake and also to be overthrowne by the promises themselves now all are reduced to this one solid and unanswerable demonstration from the position of sufficient causes to the position of the effect thus To whom God hath promised to give certainly perseverance in faith and who are kept by the power of God in faith to the end and for whose perseverance Christ hath prayed and doth pray and who pray themselves incessantly for the same and whose perseverance is grounded in Gods eternall predestination their perseverance in true faith unto the end is not doubtfull but sure according to the Scripture All ingraffed into Christ by true faith are such to whom God hath promised to give perseverance Jer. 32.40 Psal 25.1 c. and who by the power of God are preserved by faith unto salvation 1 Pet. 1.5 and for whose perseverance Christ did and doth pray John 17.20 Rom. 8.34 and who daylie in the Lords Prayer call upon God for the same whose perseverance at length is founded in Gods eternall predestination Mat. 24.24 Rom. 8.30 Ephes 1.11 14. 1 Thes 2.13 14. c. Therefore the perseverance of all those who are inserted by true faith into Christ is not doubtfull but certaine according to Scripture No lesse firme a demonstration doth the proximate cause yeeld which begets true faith alwayes remaining in the Elect out of two sayings in Scripture joyned together 1 Pet. 1.23 You are renewed not of mortall seed but of immortall by the word of God which abideth foe ever And 1 John 3.9 He that is borne of God sinneth not because the seed of God remaineth in him nor can he sin because he is borne of God Hence we reason thus They who are borne of the immortall seed of Gods word and in whom this immortall seed notwithstanding their infirmities doth remaine in them also faith abides nor doth it finally faile and consequently perseverance which is faith it selfe not failing but remaining and persevering the reason of this is the individuall knitting of the cause and the effect because the immortall seed of Gods word remaineth not in whom it doth remaine but by faith All that are ingraffed into Christ by true faith are borne againe of the immortall seed of Gods word as Peter the Apostle witnesseth and in them abideth this immortall seed not withstanding their infirmities witnesse John the Apostle In all then that are by true faith ingraffed into Christ faith remaines neither doth it ever utterly faile and consequently perseverance c. What need many words If the perseverance of the Saints be doubtfull then is it not given certainly by God to all them that aske it daylie praying with all their heart Hallowed by thy Name thy Kingdome come thy will be done on earth as it is in heaven Leade us not into tentation Cyp. de Orat. Aug. de bono persev c. 2.3.6 but deliver us from evill c. In which Petitions Cyprian and Austine learnedly and religiously teach that perseverance is begged of God then 2. this promise of God besides others will be vaine Heare O house of Jacob who have beene carried by me from the wombe even to your old age I am with you and till you be hairy I will carry you Isaiah 46.3 Phil. 1.6 I have made I will beare I will also carry and will deliver 3. In vaine will the Apostles most hearty perswasion confidence and promise be I am perswaded that he who hath begun a good worke in you will perfect it Rom. 8.33 1 Cor. 1.8 untill the day of Jesus Christ For I am perswaded that neither life nor death c. can separate us from the love of God in Christ Jesus God will confirme you to the end unblamable untill the day of our Lord Jesus Christ 4. In vaine will be the prayer and confidence of the Saints praying with David O God forsake me not in mine old age and when my head groweth gray Thou hast shewed me many and great afflictions but thou hast returned and quickned me 5. Justifying faith will be in vain or the assurance of the remission of sins for the time present for he that doubteth of Gods promise for the time to come feignes that he beleeves the promise of the time present Isai 46.3 Isai 43.25 for these are conjoyned I did beare you I will beare you till your old age I I am he who blot out thine iniquities c. and will not remember thy sins any more 6. In vaine finally is the faith of eternall life and salvation because he that doubts of his perseverance in faith without which life eternall is not obtained how can he be confident of life eternall for he that doubts if he shall live till the morrow how can he be assured he shall live eternally so instead of faith a fallacious opinion shall take place in mens consciences hesitation doubting feare anxiety undermining and overthrowing all Christian comfort and confidence will domineere These are the fruits which the deniall of perseverance will bring forth all which are false impious blasphemous against which the perseverance of the Saints stands as a strong
that as touching it we look for Christ to come from heaven whom as touching the Word we beleeve to be in the earth with us Wherefore according to your opinion either the Word is contained in place with the flesh or the flesh is every-where with the Word whereas one nature receiveth not any contrary or divers thing in it selfe and it is a thing diverse and far unlike to be circumscribed in place and to be every-where and seeing the Word is every-where and the flesh is not every-where it is apparent that one and the same Christ is of both natures and is every-where as touching the nature of his God-head but is not every-where as touching the nature of his man-hood is created and hath no beginning is subject to death and cannot die the one he hath by the nature of the Word whereby he is God the other by the nature of his flesh whereby the same God is man Wherefore that one Son of God and the same made the Sonne of man hath a beginning by the nature of flesh and hath no beginning by the nature of his God-head was created by the nature of his flesh and was not created by the nature of his God-head circumscribed in place by the nature of his flesh and not contained in any place by the nature of his God-head is lower also then the Angels by the nature of his flesh and is equall with the Father according to the nature of his God-head died by the nature of his flesh and never died by the nature of his God-head This is the Catholike faith and confession which the Apostles delivered the Martyrs established and the faithfull hitherto hold and maintaine ON THE 15. SABBATH Quest 37. What beleevest thou when thou saiest He suffered Answ That he all the time of his life which he led in the earth but especially at the end thereof sustained the wrath of God both in body and soule against the sin of all mankind a Esay 53.4 1 Pet. 2.24 3.18 1 Tim. 2.6 that he might by his passion as the only propitiatory sacrifice b Esay 53.10 Ephes 5.2 1 Cor. 5.5 1 John 2.2 Rom. 3.15 Heb. 9.28 10 14. deliver our body and soule from everlasting damnation c Gal. 3.13 Colos 1.13 Heb. 9.12 1 Pet. 1.18 19. and purchase unto us the favour of God righteousnesse and everlasting life d Rom. 3.25 2 Cor. 5.21 John 3.16 9.51 Heb. 9.15 10.19 The Explication NOw have we in few words expounded those Articles of the Apostolike Creed which intreate of the person of Christ and have withall declared in the exposition thereof those things which are necessary for us to know both of the Divinity of Christ and of his humane nature which was taken by the Word of the seed of David united personally with the Word by the vertue of the holy Ghost and begotten in marvellous manner of the Virgins substance The course of order requireth that now consequently we expound and declare those Articles which treat of the office of Christ and first of all of his Humiliation or humbling which is the former part of Christs office whereunto belong these Articles He suffered under Pontius Pilate was crucified dead and buried He descended into hell After we have expounded these we will come unto the rest of the Articles which speak of his Glorification which is the other part of Christs office The Passion of Christ doth follow next his Conception and Nativity Two causes why Christs passion followeth his nativity immediatly in the Creed The fruits to be gathered out of the story of Christs life 1. Because in his Passion and Death consisteth our salvation 2. Because his whole life was a continuall passion suffering and calamity Yet notwithstanding many things may and ought to be profitably observed out of the story of the whole race of his life on earth set downe by the Evangelists For that doth shew 1. This person to be the promised Messias seeing in him concurre and are fulfilled all the prophecies 2. That story is a consideration or meditation of that humility or obedience which he performed unto his Father Hither belong those things which are especially to be considered in Christs Passion 1. The history it selfe of Christs Passion agreeing with Gods sacred Oracles and Prophecies 2. The causes or fruits of Christs Passion 3. His example that we are also to enter into eternall life heavenly glory by suffering death as did Christ But for fuller explication these foure Questions touching Christs Passion are to be considered 1. What is understood by the name of Passion or what Christ suffered 2. Whether he suffered according to both natures 3. What was the impellent cause of Christs Passion 4. What the finall causes or ends and fruits thereof 1. What is meant by the name of Passion or what Christ suffered BY the name of Passion is understood the whole humiliation or the obedience of Christs whole humiliation all the miseries infirmities torments ignominies paines and griefs unto all which Christ for our sakes was subject and obnoxious as well in soule as in body from the point of his nativity untill the houre of his death and resurrection For the chiefe part of his paines and dolours were the torments in his soule wherein he felt the ire and wrath of God against the sin of mankind But principally by the name Passion is signified the last part of his humiliation even the last act of his life Mat. 26.38 27 46. Esay 53.4 6 10. Christs sufferings wherein he suffered extreme torments of soule and body for our finnes My soule is very heavie even unto the death My God my God why hast thou forsaken me Surely he hath carried our sorrowes The Lord hath laid upon him the iniquities of us all The Lord would break him and make him subject to infirmities What then did Christ suffer He suffered 1. A privation and want of incomparable happinesse joy and all other heavenly blessings which he should have injoyed 2. All the infirmities of mans nature sinne onely excepted he hungred thirsted Mat. 8.17 John 4.7 19.28 Hebr. 4.15 was weary was stricken with sadnesse and griete c. 3. Extreme need and poverty The sonne of man hath not whereon to lay his head 4. For infinite injuries contumelies slanders layings in wait for him back-bitings reproaches blasphemies annihilating Luke 9 58. Mat. 12.24 and contempt I am a worme and not a man He hath neither forme nor beauty when we shall see him there shall be no forme that we should desire him Psal 22 7. Esay 53.4 5. The temptations of the Devill He was in all things tempted in like sort yet without sinne 6. The death of the body and that reproachfull and contumelious even the death of the Crosse 7. The most grievous torments of soule that is Hebr. 4.15 he found the sense and feeling of the wrath of God against the sins
not to the Latine Church but by the Greeke Church and those words are found in the Greeke Testament when first it was written in Greeke And therefore wee have no Hebrew words derived unto our Church which the Greeke Church had not before us If also wee seek the Greeke Fathers the word Missa will never be found to have been used by them Therefore I think not that the word Missa was taken from the Hebrewes but Missa which doubtlesse is a Latine word by originall seemeth to have taken from the Fathers who used Remissa for Remissio as Tertullian Tertul. lib. 4. cont Marc. Cypr. debono patient Epist 4. lib. 3. Wee have spoken saith hee of a De remissa peccatorum remissio of sinnes And Cyprian Hee that was to give b Daturus remissam peccatorum remission of sins did not disdaine to be baptised And again he useth the same word Hee that blasphemeth against the holy Ghost hath not c Remissam peccatorum non habet remission of sins Wherefore as they say Remissa for Remissio so they seem also to have said Missa for Missio But herein againe they much vary For some will have the word Missa to be used as it were Missio from an ancient custome of Ecclesiasticall rites and actions which came from the Greeke Churches to the Latine because Sermons and Lectures being ended before the Communion a Deacon did send forth that is did command the Catechumenes the possested with spirits and the excommunicated persons to depart crying with a loud voice If any Catechumene be yet abiding within the Church let him depart and so the word Missa seemeth to be used as it were a Mission or sending away because it was the last part of divine Service Others will have it to be so called from a Dimission or from the manner of dimissing the congregation because Service being ended a Deacon dimissed them with these words Ite missa est that is Goe you may depart Or as others interprete it Go now is the collection of almes which they will have to be called Missa of the sending it in as we may so speake or throwing or casting it in for the poore Lombard hath a new conceit hereof Lib. 4. dist 15. It is called the Masse saith hee because an heavenly Messenger cometh to consecrate Christs quickning body according to that prayer of the Priest Almighty God command that this be carried by the hands of thine Angell into thine high Altar c. Therefore unlesse an Angell come it cannot rightly be called a Masse Loe the folly of the man Againe The Masse is so called either because the host is sent whereof mention is made in that Service whence it is said Ite missa est that is Follow the host Lib. 4. dist 24. which is sent up to heaven trace yee after it Or because an Angel cometh from heaven to consecrate the Lords body by whom the host is carried and conveyed to the heavenly Altar Whence it is also said Ite missa est Goe it is sent Wee reject both the name and the thing For this word the Masse doth not agree to the Lords Supper because the Lords Supper hath nothing common and agreeing with the name of Missa albeit it was used of the ancient Writers Moreover we have no need of this name for wee have other words for this purpose extant in Scripture where it is called The Lords Supper The Lords Table Breaking of bread c. Now let us see the differences of the Supper and the Masse and those most contrary one to another and such as in respect whereof the Masse ought to be abolished They are especially three and are desciphered in the Catechisme 1. The Lords Supper testifieth unto us That wee have full remission of sinnes and justification freely by faith for Christs one and onely sacrifice finished on the Crosse according to these sayings of Scripture The bread is the body of Christ given for us Heb. 7.27 Heb. 9.12 26. The cup is the bloud of Christ shed for us for remission of sinnes Doe this in remembrance of mee Shew forth the Lords death till hee come That did hee once when hee offered up himselfe By his owne bloud entred hee in once into the holy place and obtained eternall redemption for us For then must hee have often suffered since the foundation of the world but now in the end of the world hath hee appeared once to put away sinne by the sacrifice of himselfe Heb. 10.10 12 14. By the which will wee are sanctified even by the offering of the body of Jesus Christ once made This man after hee had offered one sacrifice for sinnes sitteth for ever at the right hand of God With one offering hath hee consecrated for ever them that are sanctified Contrariwise the Masse denieth that both quicke and dead have remission of sins by and for Christs oblation except also he be daily offered by the Massing-Priests to God his Father For thus hath that their Canon which they call the lesse Holy Father Almighty and Eternall God receive this immaculate host or sacrifice which I thy unworthy servant offer to thee my living and true God for my innumerable sinnes offences and negligences and for all that stand about me here present yea and for all faithfull Christians quick and dead that it may be profitable to me and them to everlasting salvation And their greater Canon hath Remember Lord thy servants and handmaids N. and all here present whose faith and devotion is well knowne unto thee for whom we offer or who offer unto thee this sacrifice of praise for themselves and all that are theirs for the redemption of their soules for the hope of their safety and salvation What need was there that Christ should offer himselfe at all if the oblation of a petty Masse-Priest may serve for the redemption of soules 2. The Lords Supper witnesseth unto us That Christ according to the Articles of faith as concerning his humanity is in heaven at the right hand of his Father and is not shrouded under the bare accidents of the elements or signes in the Supper and that he exhibiteth unto us in the Supper his body and bloud to be eaten and drunken by faith and that he ingraffeth us into himselfe by his holy Spirit that we may abide in him and have him abiding in us as it is said He that is joyned unto the Lord 2 Cor. 6.17 10.16 Heb. 1.3 8.1 4. is one spirit The bread which we breake is it not the communion of the body of Christ We have such an high-Priest that sitteth at the right hand of the Throne of the Majesty in the heavens For he were not a Priest if he were on earth Contrariwise the Masse teacheth us That bread and wine by force of consecration is changed into Christs body and blood and that this his body and bloud in the act of consecration
is conveyed by an Angel into heaven lyeth corporally under the formes of bread and wine is really carried up and downe in the hands of the Minister and received by the mouth of the Communicants These forgeries are repugnant to the Articles of Faith the Incarnation the Ascension and Intercession and the returne of Christ unto Judgement and to the nature of Sacraments in which the signes must needs remaine and not lose their nature 3. The Lords Supper teacheth us That Christ is to be worshipped in heaven at the right hand of his Father For it overthroweth not but establisheth and ratifieth the Articles of Faith and doctrine of the whole Gospel which sheweth that Christ is to be sought and worshipped Above Colos 3.2 Seek the things which are above where Christ sitteth at the right hand of God Acts 7.55 And Stephen when he was stoned saw Christ and worshipped him Above standing at the right hand of God The ancient Church also sang in their Liturgy or common Service and Prayer Sursum corda Wee lift up our hearts unto the Lord. On the other side the Masse telleth us That Christ is to be worshipped in the bread which adoration and worship questionlesse is idolatrous For To worship Christ in the bread is to direct our worship in soule minde cogitation and as much as may be in the motion of our bodies to the place in which the bread is and turning hereto to yield reverence unto Christ as if he were present there more than else-where So of old they worshipped God at the Arke turning thereto with their minds and as much as might be with their externall grace and inclination of body That this is idolatry we prove 1. Because no creature hath power to tie the worship of God to any thing or place Exod. 25.22 29.42 1 King 8.33 12.29 10 31. Dan 9.11 2 Kings 12.13 Amos 4.4 wherein God hath not commanded by expresse word himselfe to be worshipped and wherein God hath not promised to heare us And hereby is the cause of that difference plainly seen why the Jews directing their prayer to the Propitiatory or Mercy-seat did notwithstanding withall in spirit worship the true God and were by promise from him assured to be heard but worshipping in Dan and in Bethel and in the high places and in the Temple of Samaria were Idolaters not knowing what they worshipped and the cause of this thing is more at large declared 1 Kings 17.9 2. Because in the New Testament all worship which is tyed to any certain place on earth is utterly taken away and spirituall worship only required stirred and kindled by the holy Ghost and done with a true faith and knowledge of God Joh. 4.21 22 23. So Christ teacheth Yee worship that which yee know not wee worship that which wee know But the houre cometh when ye shall neither in this mountaine nor at Jerusalem worship the Father But the true worshippers shall worship the Father in spirit and truth Whereas Christ saith in spirit not in this mountaine nor at Jerusalem he doth plainly take away worship tied and restrained to any certaine place on earth Wherefore we must also take away and have in detestation this impious invention of Christs corporall presence in the Mass or in the bread and wine which is the foundation of idolatrous adoration or worship For this being put that Christ is in body present in the bread whether it be said to be done by Transubstantiation or Consubstantiation the Popish adoration standeth fast For as in ancient times before the Ascension it was not only lawfull but behoovefull also to worship Christ wheresoever he was so now also if he be in the bread he must be worshipped in the bread whether he be there seen or not seen For much more were we to beleeve the voice of God then any sense of ours if it expressed and specified any such matter Likewise of the contrary side the presence of Christs body in the bread is taken away if we take away by Gods commandement this foule and shamefull Popish adoration of Christs body lying covertly by their judgements under the formes of Bread and Wine Here the Ubiquiraries except against us on their behalfe that Christ is present in the bread not to be worshipped but to be eaten and that he commanded not himself to be adored but to be eaten Answ In both these asseraions they conclude no more then that which is in controversie for Christ commanded neither of these If he be in the bread he must there be worshipped because of the generall commandement Let all the holy Angels of God worship him Thou shalt worship the Lord thy God They therefore imagine Christ in the bread and yet say it is not lawfull to worship him which is an open deceit and mockery Wherefore Musculus and others to salve this sore are content to fall downe before the Bread and worship Christ therein But Heshusius replyeth against us thus The Divinity is not adored in all the creatures though it be present in all Therefore neither is it necessary that the humanity should be adored in the bread though it be corporally present therein Ans The examples are not alike The adoration of the Divinity is not tyed to all creatures but it is tyed to the humanity assumed as to a proper peculiar Temple Wheresoever then Christs humanity is there the Divinity will be worshipped in it and with it And indeed by this their own maine argument The Ubiquity of Christs manhood confuted by the Ubiquitaries own argument the Ubiquity of Christs manhood is quite overthrowne For seeing the manhood is not to be worshipped in all creatures and every-where it followeth that it is not present in all peares apples ropes cheeses c. as the Ubiquitaries write thereof These differences did D. Vrsine in the yeare of our Lord 1569. thus inlarge and deliver 1. The Supper testifieth that Christs onely sacrifice justifieth The Masse-Priests say that the Masse justifieth for the very worke done as they use to speake that is through the externall rite and action 2. The Supper teacheth us that Christ redeemed us by offering himselfe for us The Masse-Priests say that we are redeemed by Christ offered by them 3. The Supper telleth us that our salvation is perfected by Christs owne sacrifice The Masse-mongers report that it is perfected by infinite numbers of Masses 4. The Supper instructech us how we are ingraffed into Christ by faith by means of the holy Ghost The Masse falsly feigneth that Christ entreth into us corporally or wee are ingraffed into Christ by his corporall conveyance into us 5. The Supper teacheth us that Christ having ended his sacrifice ascended into heaven Our Massemongers tell us that he in his body is on the Aliar 6. In the Supper bread and wine remaine and change not their substance because Sacraments retaine and change not the substance of the signe The Masse-Priests declare unto us that