manifest vnto thee Vnto the manifestation of God is subordinated the preseruation of societie in mankinde For except there were men God shoulde not haue whom to manifest himselfe vnto The preseruation of the society of men I will declare thy name vnto my brethren To this preseruatiō there folow next in order the duties of nature and the mutuall good turnes and benefites of one man towards an other For no societie or coniunction or conuersing of men together can be or consist without mutuall dueties passing enterchangeably betweene them Wherefore the societie of men and mutuall communicating and imparting of dueties betweene them are the subordinate endes of man created seruing for the obtaining of the principall end which is the manifestation participation or fruition knowledge praise and worshippe of God When therefore God is saide to be the ende of man it is meant of him manifested participated knowne and worshipped And in this end as being the chief and last the whole felicitie and blessednes and glorie of man consisteth 1. Obiect Heauen earth and other creatures which are void of reason Other creatures are said to praise God as being the matter of his praise which yet they shoulde not bee if man and Angels were not are said to worshippe and magnifie God Therefore the worship and praise of God is not the proper end why man was created Answere This reason hath a fallacie of equiuocation or ambiguitie Creatures voide of reason are saide to worship and praise God not that they vnderstand ought of god or know and worship him But because they bearing certain prints and steps of Diuinitie in them are the matter of gods praise and worship But the creatures endewed with reason are said to praise and magnifie god not onely because in them are extant most conspicuous and notable testimonies of god but chiefly because they beeing endewed with a power facultie of vnderstanding of conforming themselues to the will of god know by the beholding contemplation of gods works in thēselues other creatures the infinite goodnes wisedome power iustice bounty and maiestie of god and are raised and stirred vp to worship god aright both in minde and in worde and in the whole obedience according to his diuine law And if god had not created creatures of reason and vnderstanding who might beholde consider and with thankefull minde acknowledge his workes and the order and disposing of thinges in whole nature other thinges which are voide of reason might no more be saide to praise and worship god that is to be the matter and occasion of praising him than if they had neuer beene at all 2. Obiection The felicitie and blessednes of man is a qualitie or condition and estate in which or with which man was created that is it is a part of the image of God and a forme or propertie of man Therefore it belōgeth to the first question what man was created and not to this of the end of mans creation Answere This hath no contrarietie in it for the same may be in diuers the finall cause the formal For the soule and the properties or faculties thereof are both the formal and final cause of a liuing bodie the forme as they actuate and giue life vnto the bodie the ende as the bodie is framed of nature for this that the soule may informe it and exercise by it his operations actions In like sort the blessednes of man or participation or fruition of god as also the knowledge of god is a propertie and part of the image of god in man in respect of the beginning when man by his creation beganne both to bee and to bee iust and blessed it is the ende of man in respect of continuance perseuerance that is as god created man wise iust and blessed for this that hee shoulde continue so for euer that is man was created iust and happie he was created for this that he might be iust and happie Wherefore albeit the existence of blessednesse and the continuance abiding of the same are the same in the thing it selfe yet in consideration and respect they are diuers By reason of which diuers respects felicitie wisedome holines are both a qualitie and an end of man that is are referred to the questions WHAT and FOR WHAT man was created This first creation of man is diligently to be compared with the miserie of mankinde as also the end for which we were created with the aberration and swaruing from the end that so by this meanes also wee may know the greatnes of our miserie For howe much the greater wee see the good was which wee haue lost so much the greater wee know the euils to be into which we are fallen OF THE IMAGE OF GOD IN MAN The chiefe questions hereof are 1. What the image of God in man is 2. How farre forth it is lost and how farre it remaineth 3. How it is repaired in man 4. How it is in Christ and how in vs. 1 What the image of God in man is The image of god to be considered not in the body but in the soule SEing god is not corporeal neither hath a body we must consider this image not in the body but in the soule of man and because it is very much darckened and almost blotted out by sinne wee must iudge of it not by that state in which men began to be after sinne was committed but by the repairing which commeth by Christ that is by the nature of man regenerated And to conclude whereas there is but a small beginning of regeneration in this life we shall at length in the euerlasting life and glorie behold and vnderstand perfitely the image of God wholy restored shining in vs. It is not to be sought onely in the substaunce but chieflie in the qualities and giftes of the soule Further that wee are not to seeke the image of God in the substaunce alone of the soule but chieflie in the vertues and giftes with which it was adorned of God in the creation it is euen thereby manifest for that the nature and substaunce of the soule remaineth euen in the vnregenerate but the image of God for the most part is lost yet notwithstanding because the soule is an vnderstanding spirite the more excellent spirite the more excellent part of mans substance separable from the body immortal the beginning and cause of life and mouing in a liuing body wee must confesse that the nature thereof though vnregenerat is some shadow of that Diuinitie But the image of God seeing the substance as of spiritual natures in generall so of the minde of man is vnknowne to vs in the mist and darkenes of this life is to be considered in those faculties and operations in which wee see man to excell other creatures and know him by the word works of God to bee agreeable and conformed vnto God These faculties are especially two The vnderstanding and will The
order of his minde declared in the nature of thinges and in his woorde and what agreeth therewith and disagreeth and all his woorkes and the works of all creatures past present and to come all the causes and circumstances of all things And moreouer That al Angels and men haue no more knowlege of diuine and humane matters than God doth woork maintaine in their minds For among other thinges the most beutiful and sightlie order which is in the nature of thinges the endes and vses of all things the signification of future euents arts and sciences the euerting and ouerturning of those deuises which the Diuell and wicked men haue most craftily contriued against God and all the godly doe enforce all men to confesse that these things could not proceed but from a most wise artificer and author Wherefore also the scripture it selfe willeth vs to consider the wisedome of God shining in these his woorks Eccle. 3.11 God hath made euerie thing beutiful in his time Isai 44.7 Who is like me that shal cal shal declare it set it in order before me since I appointed the ancient people Ioh. 5.13 He taketh the wise in their craftinesse And of these hee concludeth that the wisedome of God is immense vnconceiueable As Ps 145 7. His wisdom is infinit Rom. 11.32 O the deepenesse of the riches both of the wisedome and knowledge of God! But here again is to be obserued a difference betweene Philosophie and the word of God First that euen in the creation the knowen or legall wisedome was darkned and maimed in men through sinne and therefore needeth a renewing by the woorde deliuered to the Church And then that men without this heauenlie doctrine are altogether ignorant of that especial wisedome of God reuealed in the gospell whereby he saueth the Church gathered from amongst mankind by the son As it is said Mat. 11. I giue thee thanks O father bicause thou hast hid these things from the wise men of vnderstanding and hast opened them vnto babes The Goodnes of God diuerslie taken in scriptures The goodnesse of God signifieth sometimes his bountifulnes as Psa 106.1 Praise the Lord because he is good sometimes all the vertues and whatsoeuer is spoken of the nature of God As Psalm 14. Let thy spirite leade mee thorough the right waie That which also is meant by the name of holines or sanctity and light 1. Iohn 1. So in this place first by the name of goodnesse are vnderstoode al those thinges which are attributed to god in his woorde and are represented and resembled in his image as those thinges which are termed good in Angels and men as life power wisedome ioy righteousnesse c. For such is the nature of God as it hath manifested it selfe in the Lawe and Gospel and the goodnesse of the reasonable creature is an image of the diuine goodnesse And therefore here also differ philosophy and the Scripture in that Philosophy attributeth onely to God that his goodnesse which was opened in the Lawe and yet neither that wholie but of his goodnesse reuealed in the Gospell it is altogether ignoraunt Secondly by reason of the great and huge difference betweene the creatour and the creature we vnderstand those good thinges to bee in GOD which are agreeing to his diuine nature and maiestie For those which are proper vnto created natures woulde not bee good in GOD but rather a diminishing of his goodnesse Thirdly By reason of the immensitie of his diuine nature those things which are finite in creatures are in GOD infinite And therefore against sundry and diuerse disputes of Philosophers concerning the chiefest good we learne in the Church that GOD is the chiefest good Fourthly because nothing is vnperfect or not subsisting by it selfe in GOD whatsoeuer is attributed vnto him is not in him as formes or accidentes in creatures but such is his essence and nature in a manner not able to bee comprehended by our knoweledge and vnderstanding Fiftly His nature and will is a rule of that goodnesse and vprightnesse which is in creatures For so farre foorth thinges are and are called good as they agree with the wil of God Sixtly GOD is the onelie fountaine of goodnesse and the first cause of all good thinges So that all thinges haue so much goodnesse as God dooth create and maintaine in them And in this sense is it said Luke 18. There is none good but God onelie euen so as hee is most perfectly good and the fountaine of goodnesse The righteousnesse of God sometimes in Scripture signifieth that which is accounted righteousnesse before him The righteousnes of God both generall and particular and whereby he maketh vs righteous that elsewhere legall which is holines of life or conformity with the law of God which God worketh in vs by his spirit begun in this life to be perfected in the life to come as Iam. 1.20 The wrath of man dooth not accomplish the righteousnesse of God Or sometimes Euangelicall which is the righteousnesse of Christ imputed to beleeuers of the free mercy of God As Roman 3.21 But now is the righteousnes of God made manifest without the Law hauing witnesse of the Lawe and of the Prophetes to witte the righteousnesse of God by the faith of Iesus Christ vnto all and vppon all that beleeue Sometimes is meant that righteousnesse whereby himselfe is righteous and then also in many places it signifieth the faithfulnesse or mercie and benignitie of GOD who according to his promises preserueth defendeth and deliuereth the faithfull as Psalm 31.1 Deliuer mee in thy righteousnesse But when it is properly spoken of the righteousnesse of GOD whereby himselfe is righteous as in this place First hee is called iust in respect of his generall iustice and righteousnesse which is the order or nature of this diuine vnderstanding and will whereby GOD will and approoueth doth himselfe and woorketh in others vnchaungeablie and vnspeakeablie such thinges as hee hath commaunded in his Lawe and neither will nor approoueth nor woorketh nor causeth nor furdereth any thing whatsoeuer disagreeth from this order but horribly hateth and detesteth them as it is said Psalm 11.17 The righteous Lord loueth righteousnesse Secondly In respect of his particular iustice and rightiousnesse which is the vnchaungeable will of God whereby God giueth to himselfe and will haue giuen him by others that glory which is due vnto the chiefe good as he saith I wil not giue my glory to another punisheth al sin with such punishment as is equall to the offence that is with eternal as in them who perish or with equiualent as in his Sonne Christ susteining the punishment for al those who are saued by him according as it is saide Thou shalt not depart thence vntill thou host paied the vtmost farding and cannot iniury anie creature whatsoeuer he determineth of him or doth vnto him because he oweth no man any thing as it is said Psa 45. God is iust in
easily imagine in him the gouernment of al things in the woorlde as being partly hard or impossible and partly as vnwoorthie of God and lastly by reason of confusions sins al which euils would seeme to haue God their author if it should be granted that God gouerned all thinges we find experience euerie one both in our selues and others how hardly the true Doctrine concerning Gods prouidence getteth place in the minde and that naturall light sufficeth not to the right vnderstanding thereof so great varietie of opinions and errors concerning this point of doctrine dooth sufficiently declare Now there are of these three sorts especially 1 The Epicures will haue either no prouidence at all Errors concerning Gods prouidence or onely of those thinges which are and are doone in the lower partes of the world 2 The Stoickes haue deuised in steede of prouidence an absolute necessitie and order of all thinges being in the verie nature of things whereunto not onlie al other things but god himselfe also is subiect 3 The Peripatetiques did imagine that God indeede dooth beholde and vnderstand all thinges but yet dooth not order and rule all thinges but mooueth the celestiall motions and dooth by them send downe by waie of influence some power and vertue vnto the lower partes of nature but the operations themselues or motions depend of the matter and of the wils of men that is they will haue the prouidence of GOD to bee a prescience or foreknowlege in god of al things but not a will decreeing causing and ruling al things Contrarily The Church teacheth out of the worde of God that nothing is extant and commeth to passe in the whole world but by the certaine and definite though yet most free and most good counsail and purpose of God Which that it may the better bee vnderstoode these three questions are to bee considered 1 Whether there be any prouidence of God 2 What the prouidence of God is 3 Why the knowledge thereof is necessarie 1 WHETHER THERE BE ANY PROVIDENCE OF GOD. The prouidence of God certaine and not to bee doubted of It is manifest that they who deny Prouidence take away religion and the whole woorshippe of God For if God dooth not respect and rule humane affaires then neither were good things to be desired of him neither were hee to be praised for them receiued who doth not giue them neither his anger to be feared who doth not punish neither were we to liue according to his will who requireth not obedience nor maketh or keepeth anie difference betweene the good and bad These therefore are the first and most knowen and most certaine grounds and principles of al religion That there is a God and that there is prouidence that is that God knoweth and ruleth those thinges which are and are done in the world and especially mankinde as beeing the chiefe and principall part of the world Neither yet doth the whole Scripture therefore so many waies inculcate Gods gouernment of all thinges as if their own conscience did not conuince euerie man of it but that it might the more confirme in vs the beleefe perswasion of a thing most certaine and most necessary to be knowen teach vs that which men know not of it and correct that which they vnderstand amisse Testimonies of scripture for Gods prouidence There are two sorts of arguments proofs whereby is confirmed that there is a prouidence of God First it is proued by testimonies of Scripture Act. 17.21 He giueth to al life breath and all thinges and a little after In him wee liue and mooue and haue our being Matth. 10.29 Are not two Sparrowes sold for a farthing and one of them shal not fall on the ground without your father Yea and all the haires of your head are numbered Like to these are found infinite testimonies in the Scripture not onely as concerning the generall rule but also as concerning particular examples For there is almost no point of heauenly Doctrine which is more diligently inculcated vrged in the old Testament than the Doctrine of Gods prouidence So in Ier. 27. God reasoneth from the generall to the particular that is from the rule it selfe to the exāple The general is I haue made the earth the man and the beast that are vpon the ground and haue giuen it vnto whom it pleased me And presently he adioyneth the particular Now haue I giuen all these landes into the handes of Nabuchadnezzar the king of Babel my seruant Moreouer the prouidence is confirmed by reasons Reasons of philosophie for proofe of the same which are in such sort Philosophicall as that also the Scripture often vseth the same Of these there are two sorts whereof one demonstrateth the thing that is in question from the woorkes or effectes of GOD the other from the attributes or properties or nature of God whereon as their proper cause those effects depend Yet more knowen proofes and more common and obiect are those which are drawen from the woorkes or effectes of god For by these as being more knowen vnto vs we learne and knowe the cause it selfe euen the nature and properties of God then after wee knowe the cause we returne backe againe from it to the effectes and demonstrate them by this and haue distinct and perfect knowledge thereof And both these proofes and reasons are demonstratiue necessarily and irrefragably proouing that which is in question and common to Philosophy with Diuinity But the properties and workes of God are better knowen of them which are in the Church than of them which are without And furder the prouidence of God is proued almost by the same arguments whereby it is shewed that there is a God The reasons drawen from the workes or effects of God for proofe of his prouidence 1 THE order which is in the nature of things that is 1 Order the most apt disposing of all the parts the succession of motions and actions continuing by certaine and perpetual Laws and courses and seruing for the preseruation of the whole and for those ends whereunto thinges were ordained This order proceedeth not from a mere sensible nature neither commeth it by chance or fortune but contrarie hee must needes be most wise who appointed and setled this order in the nature of things and so he also who by his prouidence gouerneth and ruleth nature Psal 8 19.135.147.148 2 Th◠minde 2 The minde and vnderstanding which is in Angels and men Man which is as it were a litle worlde is ruled by a minde and vnderstanding much more then is the great woorlde gouerned by diuine prouidence as in the administring whereof more wisedome is required Whence it is saide Psalm 94.9 Hee that planted the eare shall hee not heare Or hee that formed the eie shall he not see 3 The natural knowledge of the law 3 The naturall notions of principles engraffed in our minds o the Lawe of nature or the difference betweene
passed his substaunce into the flesh begotten but because in miraculous sort hee formed in the Virgins wombe of her substance the body of Christ so that it should not be contaminated or polluted with original sinne For neither could Christ bee in that sort conceiued by the holy Ghost as that his fleshe shoulde issue from the spirits substance and that for these causes 1. Because if this were graunted then were he not borne man of the Virgin or propagated of the Virgins substance 2. Because God is not changed into flesh 3. Because the Word tooke the flesh but was not changed into it 3 Obiection Jn God are not two natures Christ is God Therefore there are not two natures in him Aunswere Meere particulars doe enforce nothing For if the Maior bee taken vniuersallie it is false whosoeuer is God in him are not two natures this generall proposition is false The Maior therefore is true as touching God the father and God the holy Ghost but not as touching God the sonne incarnate Replie 1. But nothing can bee added vnto God by reason of the great perfection and simplicitie of his nature Christ is God therefore the humanitie could not be added vnto his diuine nature Aunswere Nothing can be added to God whereby his essence may bee changed and perfected But in that God the Word ioined the humane nature vnto him personallie there came no chaunge or great perfection thereby to the Word which tooke it but to the nature which was taken Replie 2. Humane nature cannot come vnto him who dwelleth in the light that none can come vnto 1. Tim. 6.16 Aunswere This is true if so God doth not assume and take it vnto him Replie 3. But it is ignominious for God to be a creature Christ man is God Aunswere The chaunging of the Godhead into a creature woulde haue beene ignominious and reprochful vnto the Word but that the godhead shoulde bee vnited vnto a creature is is most glorious vnto god as who by that meanes hath demonstrated and made knowen his infinite both goodnesse and wisedome and iustice and power to the whole world 2 Whether Christ be one person or mo IN Christ are two perfect natures whole and distinct and double properties also and operations naturall but one person which subsisting in both these natures diuine and humane is truely designed by the concrete termes or voices of both natures For it was requisit that one the same should be Mediator both by merit by power But they who make two persons make also two Christs with Nestorius the one a man passiue and crucified the other God not crucified and onelie assisting the man Christ by his grace 1 Obiection Jn whom are two things which in themselues make two whole persons in him also are two persons But in Christ are two things which make two whole persons namely the Word which is by it selfe a person subsisting from all eternitie and the bodie and soule which beeing vnited make likewise a person Therefore in Christ are two persons Aunswere We denie that part of the Maior to wit That the bodie and humane soule doe as in other men so also in Christ concurre to make a created person of the humane nature and diuers from the person increate and eternall of the Woordc For albeit the humane nature in Christ compounded of a bodie and a reasonable soule is an indiuidual and particular or singular substance as being from other indiuiduals of the same nature distinguished by certaine properties and accidents yet neither was it or is it a person or subsistence For first A person is that which is not onelie a particular or singular thing but also it selfe consisteth and subsisteth in it selfe and by it selfe not susteined in or of anie other But CHRISTS humane nature now from the verie first beginning thereof dependeth and is susteined by the person of the Word For it was at once both formed and assumed of the Word into vnitie of person and made proper vnto the Word before and without which assumption or personal Vnion it neither was nor had beene nor shoulde be so that this Vnion being dissolued and loosed it must needes follow that that this flesh and this soule should be brought to nothing Therfore Christs humane nature hath not any subsistence or person proper vnto it selfe Secondly Jt belongeth to the nature or definition of a person that it be an indiuidual incommunicable and also no part of another But the nature which the Word took and assumed belongeth to the substance of one Christ a part also of whom it is after a sort Therefore in it selfe and by it selfe it is no person Reply That which appertaineth to the substance of a person and is a part thereof cannot be a person The word appertaineth and belongeth to the substaunce of Christ and is after a sort a part of him as well as the humanitie Therefore neither shall the word be by this reason a person Ans The Maior proposition if it bee vnderstood simplie or vniuersally is false For a reasonable soule existing in the bodie is not a person but a part of an humane person which the soule together with the bodie doth make yet notwithstanding the same soule being loosed from the bodie is a person by it selfe not that compound and mortall person whereof it was a part that is an humane person but a person most simple and immortall such as are the Angels because it subsisteth out of the bodie by it self neither is part of another So may it be said of the Word if it be constred aright with indifferencie that the Word in it selfe and by it selfe is not the whole person of Christ or the Mediatour as he is Christ and Mediatour that is is not that whole thing which is Christ who is not onely God but also man and yet is in it selfe and by it selfe the perfect and whole person of the Godhead truelie subsisting before the flesh was that is the onelie begotten sonne of God For this selfe same person existing in it selfe from euerlasting and remaining for euer most simple and vncompound is by the assuming of humane nature made in time after a sort compound that is the Word incarnate Wherefore in respect of the person considered in Vnion or incarnate the Word is rather considered as a nature and both it selfe and the humane nature may be called as it were the parts of whole Christ are so called also of many of the auncient Fathers which were sound in faith not that the flesh assumpted did adde any part to the subsistence of the Word or as if of the Persons of the Word and the humane nature as being vnperfect parts was made another perfect person of a certaine third Essence consubstantiall with neither of those natures of which it is compounded but because the person of the Word altogether one and the same which before the flesh was taken consisted in the diuine nature onely doth now after the taking
of the flesh subsist in two perfect natures diuine and humane suffering no commixtion confusion or mutation that is The person of the Mediatour is saide to bee constituted of two natures diuine and humane as it were of partes because those two are necessarilie required and doe concurre to the absoluing and accomplishing of the woorke of our redemption In this sense therefore both by auncient and latter Diuines and also by Schoolemen are vsed well and without daunger these Phrases and speeches Christs person is compounded The two nature are as it were the partes of Christ The person of Christ is consisteth is constituted is made of or in the two natures of God and man the two natures concurre come together into one person and subsistence they make one hypostasis or subsistence Both natures belong and concur to the substance of one Christ Both are of the substance of Christ the humanitie with the Worde or contrarie the diuine person or subsistence with the humane nature doth constitute or make the substance of one Christ Of the worde and the flesh assumpted as of substantial parts doth one Christ consist By these and the like phrases of speech vsed of this mysterie singular and surpassing all capacitie of mans wit the Orthodoxal that is men of a right and sound iudgement in pointes of faith will signifie and some way expresse this onely that the two natures are so vnited and linked in that one person of Christ as that they exist wholy in the same person or subsistence which is perfect and whole proper vnto the word from euerlasting by nature and is whole made in time the person of the humanitie also now assumpted and destitute of the proper personalitie thereof and this it is made by grace of vnion so that the diuine subsistence or person of the Word being in it selfe most simple and most perfect doth notwithstanding subsist truely and indiuiduallie in the two natures Wherefore seeing the thing it self is cleare agreed vpon among them who are of right iudgement and sound in faith wee are not odiously to iar about words especially since that concerning these supernatural thinges no wordes of humane speech can be found which way at all suffice for the expressing of them But as it is not well said the person took the person or the nature took the person So these speeches are true agreeable to faith The person tooke the nature Likewise the Nature tooke the Nature For the diuine Nature is not here considered absolutely or essentially but in the person of the word or personallie 2 Obiection That which subsisteth not by it self is more vnperfect than that which subsisteth by it selfe Christes Humanitie doth not subsist by it selfe and ours doth subsist by it selfe therefore Christs humanitie is more vnperfect than ours Aunswere First if that which subsisteth by it selfe be opposed to an accident which existeth by being in another this part of the Minor Proposition is false that Christs humanity doth not subsist by it selfe because that also is a substance But in this disputation Subsisting by it selfe is opposed to that which is indeede substance but yet dependeth of another and consisteth in another So we say that mankinde and the vniuersall or generall kindes of all thinges doe not subsist in themselues but in their singulars as the common nature of all men consisteth not by it selfe but in particular men Wherefore for further aunswere wee say that the Maior proposition beeing simplie and generallie taken is false For the soule of man beeing loosed from the bodie dooth subsist by it selfe the same while it remaineth in the bodie consisteth not by it selfe but vnited with the bodie Neither yet is it therefore to bee thought more vnperfect when this rather dooth most make to the perfection thereof For it is created of GOD to this purpose that it shoulde together with the bodie constistute and absolue the Essence of man and shoulde bee a part thereof So the soule and bodie of CHRIST were created to that ende as to bee the proper soule and bodie of the sonne of GOD and to depende personallie of him That therefore CHRISTS humanitie hath his subsistence not in a created person proper vnto it by nature but in the eternall hypostasis and person of the Worde it is so farre from bringing any imperfection thereunto for the subsistence or manner of subsisting doth not change the nature or essence of a thing that rather the greatest ornament glorie and eminencie commeth thereby vnto it and this is the chiefe and principall difference whereby it differeth and is discerned from all men and also from the blessed Angels 3 Obiection A dead and an euerliuing thing are not the same subsistent or person Christ was dead and yet euer-liuing Therefore hee is not one person Aunswere The Maior is either particular or beeing taken generallie it is false For one and the same subsistent truely and indiuidually subsisting in diuers natures euen as Christ is may bee saide dead and euerliuing as one and the same man is both mortall and immortall in respect of diuers natures whereof he is made and doth consist 3 What manner of Vnion this is of the two natures in Christ and how made THE Vnion of the flesh with the Worde was not made in the Essence or nature or in any essentiall property but in the person of the Word That this may be the better vnderstood we must obserue 1 What is to bee vnited in nature or into nature 2 What likewise to be vnited in person or into or vnto one person or according to subsistence 1. WHAT IS TO BE VNITED IN NATVRE FIRST Those thinges are saide to bee vnited in nature or Essence which as essentiall partes are coupled to the ful perfection or constitution of one nature or essence or kinde that is which make a perfect and whole essence or kinde and are one essence or substaunce So the soule and bodie are vnited to constitute or make the kinde or essence or nature of man that is are some one and perfect man Whatsoeuer thinges then are essentiall partes of a perfect thing they are saide to bee vnited in nature and vnto or into one nature Secondly those things also are saide to bee vnited in nature or essence which are one in nature essence or kinde or which are one essence or of one essence and nature or haue one common-essence or vnitie of nature or are ioined and agree in one essence So two men are saide to bee vnited in nature that is are one in kinde or of the same humane nature The three persons of the God-head are vnited in essence that is are one in Essence or are of one and the same diuine essence in number or haue the same Godhead in common So likewise To bee vnited in properties or perfections naturall or essentiall is to gette or haue the same or like equall properties essentiall Which is indeede nothing else than to bee made and bee one nature
or moe substaunces of the same nature and essence So two men are vnited in naturall properties and perfections because they haue the same in kinde or the like and therefore are of the same humane nature The Aire in the Chimney which getteth the perfections or qualities of the fier as beeing nowe become a flame and the fier of the burning coales which fiereth and inflameth the Aire next vnto it are two substaunces of the same properties and fierie nature and therefore are saide to bee vnited in nature and essentiall properties that is they are two fiers in number but in kinde and nature they are one Likewise the three diuine persons are vnited in essential properties that is haue the same essentiall properties which is nothing else but that they are one essence one and the same God 2 WHAT IS TO BE VNITED IN PERSON THOSE things are said to bee vnited in person which are one person that is which although they differ in naturall properties yet exist in one and the same indiuiduall subsistence or haue altogether the same subsistence So the soule and bodie of man are vnited and concurre vnto one person because they beeing vnited doe make one person or one subsistent incommunicable not susteined in another or of another The Father the Sonne and the holy Ghost are not vnited in person or personall properties because they haue these not the same but distinct By this which hath beene saide it is manifest That the Vnion in nature and naturall perfections is an equalitie of properties and nature but the personall Vnion is when two vnlike natures are coupled so that each reteineth his naturall properties and operations whole and distinct but yet haue both one and the same subsistence wholie or it is the ioining of two natures different in properties to constitute the substaunce of one indiuiduall or person that is such a connexion and knitting of them together as that they are one indiuiduall subsisting by it selfe or the substaunce of one indiuiduall But that in Christ the Vnion of the flesh with the Woorde is not essentiall made in the nature or anie essentiall propertie of the God-head is shewed by these reasons First Of the God-head and the fleshe assumpted there ariseth not anie third Essence but eache is and abideth an Essence so perfect and whole as neither especiallie the Diuine as beeing in it selfe a person and simplie voide of all change commeth into the composition or compounding as wee properlie take this Word of the other Secondly Jf the Vnion of the fleshe with the Word were essentiall it would follow that the humanitie once assumpted and taken was equalled with the Godhead in essentiall properties and so by a consequent to bee made of the same nature essence with the Word So Vigilius in his fourth booke sheweth that the Eutychians held two substances to be in Christ of the same nature Wherefore they who will haue the essential properties of the Godhead to be reallie communicated and common with the fleshe so that the fleshe shoulde truely and reallie bee and bee called omnipotent omniscient and whatsoeuer else the God-head is they indeede howsoeuer in woordes they mightily stand against it holde this Vnion to bee made in essentiall properties and in nature and both with Eutyches and Schwenckfield they confounde both natures and take away the difference betweene the creature and the Creatour and also with Nestorius they frame and make two persons and so bring in a quaternitie For albeit they say that they in that their confusion or as themselues call it with their Master Schwenkfield Deifiyng and Maiesticall exaltation of the fleshe doe retaine the substance of the fleshe yet two substaunces hauing reallie the same and like perfections are two Subsistents or persons of one nature as are two men and whatsoeuer other indiuiduals of the same kind or nature Lastly with Sabellius and the Patripassians they incarnate the whole Trinitie For there is one and the same Essence in number of the diuine persons and the same essential properties Wherefore that which is vnited and equalled with one of these three according to essence must needes be also vnited and equalled with the rest Wherefore the Vnion of both natures in Christ is personall or according to the subsistence proper vnto the Word both natures keeping and retaining in that vnion their properties whole and vnconfounded For the Word did not by vniting humane nature vnto it make the same the Godhead or GOD and omnipotent immense and infinite but it tooke the manhood which reteineth still the properties belonging vnto it and so did ioine and knitte it vnto it selfe as to bee one person with it and the substaunce of one Christ Neither is it absurd that a thing which neither is made or is one with another in kinde neither any Homogeneal part thereof shoulde yet exist in the same subsistence with it or shoulde subsist in it selfe where-with it is vnited For a graffe hath his subsisting in a tree of another nature or kinde The same is the subsistence both of the sprig engraffed and of the tree susteining the sprig that is they are one and the same indiuiduall tree yet haue they and so doe retaine natures in properties most diuers The like reason is there in the two natures of Christ both subsisting in or of the same person of the sonne Obiection The humane nature is vnited with the Word in person but not in nature Therefore the person is diuorced and sundered from the nature Againe The person onelie of the sonne is vnited with the humane nature therefore not the diuine nature it selfe of the Word Aunswere In both these Arguments is a fallacie from that which is no cause as if it were a cause and both offend in this for that they who so reason against the maintainers of true doctrine and men sounde in faith either knowe not or are not willing to distinguish betweene these two Phrases of speech To bee vnited in nature and to be vnited too or with a nature when notwithstanding the difference is very great and most familiar and knowne vnto the schoolemen For to bee vnited in nature is to bee equalled that is to bee made one essence or nature with another To bee vnited too or with a nature is to bee coupled and ioined therewith to one subsistence or personalitie Wherefore the fleshe is vnited to or with the the Woorde not in nature or in Essentiall propertie that is it is not made with the Woorde one essence neither made equall vnto it in omnipotency wisedome and nature for so shoulde the whole Trinitie bee incarnate Yet is it vnited to the omnipotencie wisedome nature and essence of God not simplie but of god the Worde Now this is nothing else than the flesh to be vnited to the person of the sonne or to the Worde in person which person is the verie diuine nature or essence omnipotent wise and whatsoeuer else is proper to the Godhead But albeit
the flesh taken or assumpted is truely vnited both to the person and to the nature of the Word For the person is not any seuerall thing or reallie differing from the essence but is the essence it selfe yet is it well saide that the flesh is vnited to the Word in person only and Likewise that the person onely of the Word is incarnate The reasons hereof are 1. Because not the Father nor the Holy Ghost were incarnate but the sonne onely 2. Because the first and neerest terme of this vnion is the person onely of the Word assuming and taking the flesh but not the Godhead For the person onely is proper vnto the Word the essence of the Godhead is common to him and the same with the Father and the Holy Ghost This is plainely taught by the 6. Toletan Councel Cap. 1. in these wordes The son onely tooke the humanitie in singularity of person not in vnitie of diuine nature that is in that which is proper vnto the son not which is common to the Trinitie And Rusticus in his dialog against the Acephalists Not god the Word by the diuine nature but the diuine nature by the persō of god the Word is said to be vnited to the flesh And a little after Wherefore both God the Woorde and his nature is incarnate hee by him selfe in that he is himselfe his nature not so but by the person God the Word then as touching himselfe is vnited to the flesh for he is made one person and one subsistence with the flesh but as touching his nature hee is conioyned rather than vnited because there remaine still two natures Wherefore either foule shamefull is the follie or notorious the malice and slaunder of certaine smatterers that of this verie orthodoxall and sound position not of the schoolmen onely but of Councels also and auncient Fathers The flesh is vnited to the Word in person onely or according to subsistence and this onely maketh the proper difference of personall vnion they inffer that by this meanes the diuine nature of the Woorde is drawen away from the personall vnion But let them againe and againe looke vnto it least by that their reall communicating of the essentiall properties of the Godhead which are the verie diuine essence common to the sonne with the Father and the holy Ghost which communication they will haue to bee the personall vnion which they define by it they ouerthrowe as well the eternall Godhead of Christ man as also the manhood it selfe and withall plainlie incarnate the whole Trinitie That then one and the same Christ is and is called truly and reallie the verie eternall God immense omnipotent creatour and true naturall man finite weake subiect to passions and sufferinges and a creature the onely cause is the vnitie of person subsisting in two natures perfect whole and reallie distinct diuine and humane For euerie indiuiduall and person is denominated or named of the natures or formes and their properties and operations cōcurring or subsisting in it Wherefore seeing in the same indiuiduall person of the Word doe truely subsist and belong to the substance of one Christ these two most diuers natures vnto one and the same Christ of which soeuer nature he be called do agree are affirmed of him all the attributes and properties both diuine and humane but after a diuerse manner For the attributes which agree to Christ in respect of the personall vnion are of two sorts some are attributes or properties of the natures others of his office The naturall attributes are those which are proper to ech nature whether the same bee essentiall belonging to the essence of the thing or which necessarily followe accompanie it without which the nature can not consist or accidentall which may bee away and wanting without the destruction of the nature The essentiall properties and perfections of the Godhead are to be eternall vncreate immense euerie where present not to be circumscribed in place omnipotent omniscient and the like which are the verie essence of the Godhead as also to create to giue the Holy Ghost to regenerate The essentiall attributes of the humanity are to haue a soule vnderstanding immortall and a body compounded of elements consisting of skinne bloud flesh bones veines and sinowes hauing a certaine and definite greatenesse figure proportion and collocation or localnes of partes and therefore to be circumscried in one place to be solid visible palpable and such like These Christ reteineth for euer because without these nothing can bee a humane nature The accidental properties of the humanitie are those infirmities which ensued vpon sinne which infirmities Christ together with the humane nature it selfe assumed and tooke without sinne For he tooke the forme of a seruant which by his resurrection and ascension hee laide down againe The attributes of his office are called those which agree not to one nature onely but to both together that is it agreeth to the whole person according to both natures as being the compound of both A rule to be obserued as touching the attributes or properties of both natures in Christ BOTH natures and their properties are truely and reallie affirmed of the person and of themselues interchangeably in concrete termes or voices yet so that the proper predicate which is proper vnto one nature is attributed to the person not according to both natures but according to that onely to which it is proper The reason is for that one and the same person subsisting in two natures hath and reteineth for euer reallie the properties of both natures and also because one and the same person is signified by the concrete voices of both natures As therefore one the same man is liuing and corporeal according to diuerse natures and the corporeal is liuing by the soule onely and contrarilie the liuing is corporeall by the bodie onely For both soul and bodie are of the substance and essence of the same man So likewise one the same Christ is God eternal immense omnipotent according to the God-head onely is man the Virgines sonne created finite infirme and did suffer according to his humanity onely So likewise God is man borne of a Virgine annointed with the holy Ghost and suffered according to the flesh And man is God eternal creatour omnipotent giueth the holie Ghost not according to the humane nature but according to the diuine For the sense and meaning of these speaches is The person which is God creatour of thinges omnipotent by reason of the God-head the selfe-same person is man a creature infirme by reason of the flesh subsisting in it But notwithstanding one nature and the properties thereof whether they bee vttered in abstract or in concrete voices cannot be affirmed of the other nature or forme truly and really The reason is Because the vnion is not made in the nature that is two natures are not made one nature and because in neither nature the properties of the other doe reallie exist neither can exist
the verie essence it selfe of the God-head c. Therefore if Gods omnipotencie bee really communicated to Christs humanitie so that this also is by reason of the omnipotency communicated vnto it reallie omnipotent of necessity then by reason of the same omnipotency really communicated Christes humanitie shall bee indeed an essence subsisting of it selfe and by it selfe incorporeall eternall immense creatres of all thinges that is God himselfe blessed for euer and so by consequent the diuine person For an essence intelligent subsisting by it selfe which also is God must needs be the person And these are the fruits of reall communicating of properties in natures The participation of the God-head exaltation and maiestie of the flesh and such like is not a real communicating of the essentiall properties of the God-heade made into the humane nature or an omnipresence omniscience omnipotency that is a God-head of the man-hood For such a communicating should not perfect but destroy the man-hoode and conuert it into the God-head and dissolue the personal vnion of distinct natures but it is First the verie vnion of the humanitie with the Word in such sort as it being created finite doth together with al the essential properties therof subsist not in a created person of the same humane nature but in the increate and eternal person of God the Word by reason of which vnion God the Word but not the God-head is is called trulie man and contrarie man but not the manhood is and is called truly eternall God No dignitie eminence can be imagined greater than this neither doth it agree to anie but to the flesh of Christ onely Secondly Jt is the excellencie of gifts For these christs humanitie receiued without measure that is all whatsoeuer and most great and most perfect that maie fall into a created and finite nature Thirdly The office of the mediator to the perfourming whereof the vnited but yet distinct properties and operations of both natures doe necessarily concur Fourthly The honor and worship which by reason of the Mediatorship agreeth is giueÌ„ to whole christ according to bâ—th natures keeping still as was before saide the difference of properties and operations in natures Now whatsoeuer testimonies some bring either out of the Scriptures or out of the Fathers which were sound in faith thereby to proue that their Eutychian transmutation and a third kind of communicating forged by themselues that is exequation or equalling of natures all those testimonies indeed belong either to the grace of vnion of the natures which is signified by the communicating of properties or to the grace of Christes Headship which compriseth the office and honour of the Mediatour which are affirmed of whole Christ by waie of communicating or to the habituall grace that is the created giftes which Christ receiued without measure which are properly affirmed of the flesh or humanitie These giftes which are also called graces are not properlie effectes of the personal vnion as are the attributes or properties of the natures and office First because they are communicated to the manhoode as well of the Father and the Holie Ghost as of the Word or Sonne For he is said to haue receiued of the Father the spirite without measure that is aboundauntlie likewise to be annointed with the Holy Ghost And if the giftes were effects of the vnion it would follow of necessity that the flesh was vnited not to the Son only but to the Father also and the holy Ghost Secondlie The vnion of the flesh with the Woord was from the verie moment of the conception alwaies most perfect But the consummation and perfection of giftes was not vntil the accomplished time of his resurrection ascension For hee was indeede humble weake and contemned he was indeede ignorant of some things he did indeede encrease in wisedome stature and in fauour not with men onely but also with God himselfe Thirdly The flesh when it was in the state of humility had not immortality or a nature not subiect to sufferings or the like and yet remained it alwaies vnited with the Woorde Wherefore the habitual giftes or graces of the humanitie for which it is also in it selfe reallie wise mighty iust holie follow not the personal vnion in respect of dependency as the effect followeth and dependeth of this cause but onely in respect of order Because namely the humane nature was first to subsist and bee before it were enriched with giftes and it subsisteth vnited to the Woord in the very first moment of the conception But after what maner the humanitie is vnited vnto the Sonne of God hath beene said before For by the special and miraculous working of the holy Ghost in the womb of the virgine of her blood was the flesh of christ formed sanctified and vnited according to subsistence or personally vnto the Wâ—ord 4 Why it was necessarie that the two natures should bee vnited in the person or subsistence of the sonne of God FOR what cause Christ our Mediatour was to bee together both a true and perfect iust man and true that is by nature GOD hath beene declared of vs before in the common place of the Mediatour in the 4 question pag. 237. For the woorke of our redemption could not haue bin compassed and finished by the Mediator without the concurrence of diuers natures operations in the same person For albeit he suffred died in the flesh yet his passion and suffering would not haue that force and efficacy to redeeme iustifie sanctifie vs neither could christ haue applied those benefites vnto vs except he had bin withal true and natural God Of the Incarnation of the Word the confession made by the Fathers of Antioch against Paulus Samosatenus TAKEN OVT OF THE ACTES OF THE FIRST EPHESINE COVNCEL VVEE confesse our Lord Iesus Christ begotten before all worlds of his Father but in the last times borne according to the flesh of the Virgine by the holy Ghost subsisting in one person onely made of the celestiall God-head and humane flesh Whole God and whole man Whole God also with his bodie but not according to his body god Whole man also with his God head but not according to his God head man Againe whole adorable also with his bodie but not according to his bodie adorable Whole adoring also with his Godhead but not according to his godhead adoring Whole increat also with his body but not according to his body increated Whole formed also with his Godhead but not according to his godhead formed Whole consubstantial with god also with his body but not according to his body consubstantiall as neither also according to his Godhead he is coessentiall with men but hee is according to the flesh consubstantiall vnto vs existing also in his Godhead For when wee say hee is according to the spirit consubstantiall with God wee doe not say hee is according to the spirit coessentiall with men And contrarily when wee affirme him to bee according to the
is vrged when obedience cannot possibly bee performed But here it is necessarie that we distinguish and discerne the nature of men corrupted from it selfe being vncorrupted For in nature beeing not as yet depraued or corrupted through sinne there were and shal be againe also in nature perfectly restored these two vses of gods lawe especially The first is the whole and entire conformity of man with god For there did shine and againe shall shine in the minde of man the perfect knowledge of god and his will and the same did woorke againe shal worke the correspondence and congruity of all our inclinations and motions with this diuine order that is perfect iustice and righteousnesse before god For the mind iudging aright doth rightlie also gouern guide the hart wil not being through stubburnesse peruerted depraued Nowe that both there was perfect knowledge of the law in mans nature not yet fallē and did woorke also in it perfect conformity with god the doctrine concerning the image of god doth testify whereunto man was created which is by Christ in vs restored The other vse of the Law in nature vncorrupted is a good conscience or a certaine perswasion of gods fauour and a certaine hope of eternall life For when as the Lawe both commandeth perfect obedience and promiseth eternall life to those that perfourme it Therfore it worketh in nature vncorrupted as perfect obedience so also certaine expectation of the reward according as it is saide Leuit. 18. Rom. 10. Gal. 3. He that doth them shall liue in them Mat. 19. If thou wilt enter into life keepe the commaundements But in nature now corrupted there are other effects or vses of the Law those partly accidental partly the remaines of those proper effectes which it hath in nature vncorrupted partly in the regenerate partly in the vnregenerate As therefore the whole Law is a Schoolemaster to Christ so likewise is the Morall whereof the first vse is both in the regenerate and vnregenerate the preseruing and mantaining of discipline both in the church and without also For the Lawe both being by god himselfe engrauen in the mindes of all men and speaking by the voice of teachers magistrats doth by binding of the conscience and by denouncing ordaining of punishments by shame bridle restraine the vnregenerate also so that they shunne open and manifest wickednesse and some order is thereby kept in the world amiddest the furies of Diuels and wicked men that mankinde may be preserued and the church thence collected and gathered 1. Tim. 1.9 The Law is giuen to the lawlesse and disobedient But albeit this vse of the law doth chiefely belong vnto the vnregenerate who are not bridled by the loue of god and righteousnesse but by the feare of punishment onely shame not to make open profession of wickednesse yet hath it place also in the godly For they indeede haue another bridle whereby they are guided euen the holy ghost illightening and inclining their harts vnto obedience but yet by reason of the weakenes and corruption of the flesh prone to sinne experience teacheth that this chaine and bonde also is profitable and necessary for them for the shunning and auoiding of transgressions Many places also of Scripture witnesse this which threaten euen vnto the saintes if they run into grieuous offences grieuous punishments As Ezech. 18. If the righteous turne away from his righteousnesse and commit iniquity hee shall die for it And the examples of punishmentes as of Eli of Dauid and many others For therefore both threatnings and examples are set before the godly to keepe them in good order The second vse is the acknowledgement and accusing of sinne in the regenerate and vnregenerate Rom. 3.20 By the Law commeth the knowledge of sinne Rom. 7.7 J knew nothing but by the Lawe for neither had I knowen lust except the Law had said Thou shalt not lust This vse of the Law belongeth vnto all men because all haue so much knowledge of the Lawe as is sufficient to breede in them a pricke and remorse of conscience But there is a double effect hereof For in the vnregenerate the knowledge of sin of the iudgement of God against sin engendereth an hatred of god an increase of sinne For so much the more doth nature not yet regenerated desire to commit and excuse sinne and murmureth against gods iudgemēt how much the more the law vrgeth and presseth the prohibition and condemnation of sinne Rom. 4.15 The Law causeth wrath Rom. 7. Sinne took an occasion by the commandement and wrought in mee al manner of concupiscence Moreouer if those vnregenerate be also reprobate then woorketh it at length in them despaire and blasphemy Therefore 2. Cor. 3. it is called the ministery of death But in the elect the knowledge of sinne is a preparing of them vnto conuersion For it woorketh in them a desire of Gods fauour and of deliuerance from sinne enforceth them despairing of their own righteousnesse to seeke for righteousnesse and life in Christ their Mediatour And after they are once conuerted it continually instructeth them with due contrition truely to humble themselues in the sight of God and maketh them to profit and goe forwarde daily in true conuersion vnto God and in the dread fear of God Now although many wicked men beeing blinded with security doe not acknowledge their sinne for a time yet the Law accuseth all and the terrours and torments of conscience doe at length oppresse them Vnto the regenerate also although they neither are subiect to damnation neither liue without the acknowledgement and bewailing of their sinne yet necessary is the preaching meditation of the Law that thereby they more and more knowing the remnants of sinne which are in them may continue and go foreward in true repentance and amendment of life Moreouer concerning both these vses namely the maintenance of Discipline and acknowledgement of sinne it is said that the Lawe is a Schoolemaster vnto Christ For neither can men be instructed concerning god neither doth the holy ghost woorke faith and conuersion in their heartes except open and manifest transgressions be eschewed and they persist not in sinnes against their conscience Jsai 66. J will regard the poore and contrite in spirite Rom. 8.13 If yee mortifie the deedes of the bodie by the spirite ye shall liue but if yee liue after the fleshe ye shall die Neither do they indeede seeke for desire earnestly deliueraunce from sinne and death who doe not truely knowe and agnise the greatnesse of sinne Joh. 9.41 If yee were blind yee should not haue sinne but now yee say Wee see Therefore your sinne remaineth The third vse of the moral Law is proper vnto the regenerate to witte an instructing and informing of them concerning the true seruice and woorship of God This is done by the doctrine of the Lawe in teaching and exhorting For seeing there are yet remaining manifold ignorāces
conuicted by the force of the trueth to haue stubbornely sought after error and blindnes The difference of this true doctrine from others 1 This doctrine was deliuered from God other Sectes are sprung from men and haue beene inuented by Diuels 2 True Religion hath firme testimonies diuine such as quiet consciences The Law by nature known yet darckened and conuince al other Sects of error 3 In the doctrine of the Prophets and Apostles is deliuered the whole Lawe of God rightly vnderstood and vncorrupt and both the Tables of the Law are perfectly kept As for other Sects they cast away the principal parts of Gods Law that is to say the doctrine concerning the true knowledge and worshippe of God which is contained in the former Table of the Decalog as also they do reiect the inward and spirituall obedience of the second Table That little good and true which they haue is a part of the commandement concerning the discipline conteined in the second Table or concerning the outwarde and ciuile duties towardes men The Gospel by nature not knowen 4 The whole Gospel of Christ that rightly vnderstood is in the true church alone taught and in this true doctrine alone is it contained Other sects either are clean ignorant of it as the Ethnickes Philosophers Iewes Turkes who also are as very enemies of the Church or they doe patch some litle part of it out of the doctrine of the Apostles vnto their owne errors of which part yet they neither know nor perceiue the vse as the Arrians Papists Anabaptists and al other Heretikes of whom some concerning the person others concerning the office of our mediator maintaine errors Al these though they arrogate vnto themselues the title of the Church and professe the name of Christ yet since that they depart from that onely foundation of the Church which is Christ that is since they do not acknowledge Christ either to be true God or true man neither do seek for righteousnes and saluation wholy in him they are not the members of the true Church not so much as in outward profession as it is said 1. Iohn 4. Euery spirit which confesseth not that Iesus Christ is come in the flesh is not of God and this is the spirit of Antichrist The difference of this true Doctrine from Philosophie It is true that wee studie Philosophie and not the Doctrine of other sectes but yet there is a very great differēce between these twoo Doctrines 1. Philosophie is whollie naturall but the principall part of this doctrine that is the Gospel is reuealed from aboue euen from God 2. Only this doctrine declareth the Gospel Philosophie is quite ignorant of it 3. The Doctrine of the Church sheweth the originals of our miseries Philosophie doth not so 4 This doctrine whereas it doth assure vs of eternal life it doth minister comfort vnto our consciences and sheweth vs the way how to wade out of dangers Philosophie teacheth vs not so much as this 5. Of this we are taught the whole Law Philosophie letteth passe the chiefest partes Indeede Philosophie conteineth two partes profitable for mans life as Logick Mathematikes others which God would not deliuer in this doctrine But as concerning this doctrine Philosophie hath but a little part of the Law that obscurely and that taken out but of a few preceptes of the Law It hath certain common comforts those that are not common it hath not as being proper vnto the Church Commō comfortes are these 1 The prouidence of God or the necessitie of obaying him 2. A good conscience 3. The woorthines of vertue 4. The final causes or the endes which vertue proposeth 5. The examples of others 6. Hope of reward 7. A comparing of euentes because a lesse euil is compared vnto a greater Those comforts which are not common but proper vnto the Church are 1. Remission of sinnes 2. The presence of God in miseries themselues 3. Our finall deliuerie Certaine notes or markes by which the Church is distinguished from others The marks which distinguish the Church or the professors of true doctrine from others are these 1. Puritie of doctrine 2. The right vse of the Sacramentes 3. Obedience towards God and his doctrine both in life and maners Many times truly great vices do grow in the Church but they are not maintained as falleth out in other Sectes For the true Church is the first her selfe that doth comprehend and condemne them before any other As long as this remaineth so long remaineth the Church OF THE THIRD QVESTION Whence it may appeare that this Religion alone was deliuered of God which is conteined in the Scripture GOD in the very creation of the woorld put this bridle in the mouth of all reasonable creatures that no man without extreme and manifest impudencie such as was the Diuels in paradise durst saie that anie thing if it were once apparantly knowen to haue beene spoken or commaunded by God might be called into question or that any man might refuse to obey it Here-hence are those things so often inculcated in the Prophets Hearken O heauens hearken O earth For the Lord hath spoken Thus saith the Lord. The woorde of the Lord came to Esaias Ieremias c. Since therefore it appeareth that the bookes of the olde and new Testament are the wordes of God there is no place left of doubting whether that bee the true Religion and doctrine which is conteined in them But whether these bookes were written by diuine instinct and by what proofes and Testimonies we are certaine of so great a matter this is a question not to be let passe of vs. Wherefore this question is necassary For except this aboue all other things remain stedfast and immoueable that whatsoeuer we read in the bookes of the Prophets and Apostles doth as truely declare the wil of God vnto vs as if wee did heare God openly speaking to vs from heauen it cannot chuse but that the very foundation and whole certainty of Christian Religion must bee weakned Wherefore it is a consideration worthy those who are desirous of the Glory of God and do seeke for sure comfort to enquire whence it may appeare vnto vs that the holy Scripture is the word of God To this question now long since answere hath bin made by the Papists that forsooth it is not otherwise certain The first part The autority of the Scripture doth not depēd of the Church then because the Church doth confirme it by her Testimonie But we as we neither reiect nor contemne the Testimony of the true Church so we doubt not but their opinion is pestilent and detestable who often saie that the holie Scriptures haue not their authoritie else-where then from the woorde of the Church For first wicked is it and blasphemous to say 1. Reason The reproch of God that the autority of Gods woord dependeth of the testimonie of man And if it be so that the chiefest cause why
Samaritan was moued rather by humane theÌ„ diuine Testimonies to imbrace it it caÌ„not therof be gathered that the certainty of the holy scripture depeÌ„deth on no other Testimonies or that by no other wee are assured of it because that that some are moued especially by humane voices to reuereÌ„ce it commeth not therof to passe for that the Scripture is not maintained by any other authority but it chaunceth through the fault and weaknes of them who sticking vpon humane records do not feel as yet or vnderstaÌ„d diuine An image and example of these degrees of faith is in the storie of the Samaritan woman Iohn 4. For many of the Samaritans are said to haue beleeued in Christ because of the speech of the woman who testified that he had told her whatsoeuer shee had done But after that they had had Christ with theÌ„ for two daies many more beleeued because of his owne speech and they said vnto the woman Now we beleeue not because of thy saying for we haue heard him our selues 2 The Emulation of the Iewes and know that this is indeed the Christ the Sauiour of the world Al men come not by the same occasions nor haue not the same beginninges vnto faith Rom. 11. Paul saith that saluation was come vnto the Gentiles and that he did magnifie his ministerie that the Iewes might bee prouoked to follow the Gentiles In the first of Peter cap. 3. 3 The honestie of wiues wiues are willed to be subiect vnto their husbandes that eueÌ„ they which obey not the woord may without the woord be wonne by the conuersation of the wiues while they behold their pure coÌ„uersation which is with feare Euen then as the Samaritans were moued first by the speech of the woman to beleeue in Christ but after they had seen Christ and heard him they were so confirmed that they said they would now beleeue though the woman hold her peace so also may it bee that they which are not as yet conuerted or are but weaklings may be moued especiallie by the Churches testimonie as which runneth more into their eies to giue credence vnto the Scripture who yet neuerthelesse after they are once illuminated with a more plentifull light of faith do find by experience that they are confirmed by a far superior and more certain testimonie that the Scripture is the woord of God and do know by the force and euidence of it that they must keepe their faith were all the Angels and men perswaders to the contrary as it is said by the Apostle Though we or an Angel from heauen preach vnto you otherwise theÌ„ that which we haue preached vnto you Gal. 1. The conclusion of the first part let him bee accursed By these thinges therefore it may bee vnderstood that the voice and consent of the catholicke Church may and ought amongest other testimonies to serue for our confirmation and yet the autoritie of the holy Scripture not to hang vpon it but that out of the Scripture it selfe rather wee must learn by what argumentes wee may bee brought to know that it was deliuered from God Because that God himselfe doth witnes it and also such is the force and quality of that heauenly doctrine that although all men should gainsay it yet it would not be any otherwise more manifestly certainly knowen to bee the voice of God then by it selfe The 2. part Arguments shewing the certaâ—ntie of the scripture But least any man may thinke that by any argumentes which eueÌ„ reason by a naturall light iudgeth to bee sound without the singular grace of the spirite this may bee wrought in the mindes of the wicked as either to obey the truth or to leaue off to reproch it first hee must remember that the arguments or testimonies are of two sortes which shew the certainty of Christian religion and maintaine the autority of the Scripture For there is but one onely testimonie which is appropriated vnto them alone who are regenerated by the Spirit of Christ and vnto them alone is it knowen the force of which testimonie is so great that it doth not onely abundantlie testify and seale in our mindes the truth of the doctrine of the Prophets and Apostles but it also forcibly inclineth and moueth our hartes to the embracing and following of it Other testimonies whatsoeuer may bee brought they are vnderstood indeed both of the godly and the wicked and do compell their consciences to confes that this religion rather than others is pleasing vnto God that it came from him but vnlesse that one other come also which is knoweÌ„ of the godly alone these testimonies wil neuer bring to pas that meÌ„ shal embrace the truth although it be knowen vnto them The arguments therfore which shew the truth certainty of the scripture are these 1 The puritie of doctrine 1 Puritie and perfectnes of doctrine For wee haue the pure perfect doctrine as of the Gospel so also of the Law Now other sectes haue not both the tables of the Law perfect the first many haue in part the second but in some part also and that stained with many lies 2 The Gospel it self 2 The Gospel shewing our deliuerance Because it yeeldeth sure consolatioÌ„ to mens consciences shewing the onely way of escaping sin death The nature of man was not created to destruction Wherfore that doctrine which sheweth deliuerie without violating the iustice of God is vndoubtedly true certain 3 The antiquity of this doctrine 3 Antiquity because it is found to be most auncient partly by conference For if wee confer this with other doctrines wee shall find it to be pure and most true as deliuered from God from which men afterwardes fell away Other sectes haue sprung vp at other times and again haue perished this hath continued though it hath bin mightily oppugned by her enimies 4 Miracles proper vnto the Church 4 Miracles which tend to the same end that they may declare confirme this doctrine 1 Obiection Others also haue miracles Aunswere It is not true For albeit mention is made also of some miracles of the heathen it is said of Antichrist and false prophets that they shall woorke signes and great woonders so that the verie elect themselues if it were possible should be seduced yet these neither in number nor in greatnes are equall vnto the miracles of the Church and by the ende for which they are done it may easily be discerned that they are not wrought by any diuine power Wherefore there is a double difference especially by which true miracles are seuered from false For first those miracles which are vaunted of by the enemies of the church are such They differ 1 In the substance as without changing the course and order of nature may bee done by the sleightes iuglings of men or diuels seeme therefore to others to be miracles because they perceiue not the causes of them 2
be obiected that this honor is proper vnto Christ to be the image of god Coloss 1. and Hebr. 1. it is well knowen that Christ is after an other sort the image of god than other men For hee is in respect of his Diuinitie the image not of himselfe neither of the holy Ghost but of his eternall father coeternal and consubstantiall and coequall with his Father in essence essential properties and workes and is that person by which the Father doth immediatly reueal himselfe in creating and preseruing all thinges but chiefly in sauing the elect Secondly In respect of his humane nature he is the image of God that of the whole Trinitie because the three persons together bestowed on Christs humanity these giftes properties maiestie which are the image of God Now albeit this image of God is created finite not immense yet doth hee by many degrees and in number of gifts as in wisedome righteousnes power glorie far excell al Angels men after a peculiar maner resembleth the fathers nature and wil vnto vs in doctrine vertues actions because as the human nature which he took vnto him so all the properties actions thereof are proper vnto the Substantiall coeternall word of the eternall father Iohn 14. Philip hee that hath seene me hath seene my father Beleeuest thou not that I am in the father the father in mee The wordes that I speake vnto you I speake not of my selfe but the father that dwelleth in me he doth the workes Angels holy men are termed the image of god as wel in respect of the son the holy ghost as of the eternal father as it is said Let vs make man in our image according to our likenes that not for the likenes or identity of essence or some equality but for the agreeing of some properties not in degree or essence but in kind imitation which are essential infinit in god but in the creatures finite accidental that is qualities motions framed in thē by god to represent in some sort his nature They also who as in time past the Anthropomorphitae will haue the image of god to be the forme of mans body Adam not the image of God according to his bodie but according to his soule say that whole Adam was made to the image of God and therefore according to his body also But they perceiue not the vsual maner of speaking of a person composed of diuers natures which is called The communicating of properties when that is communicated to the whole person in the concrete which is onely proper to one of the natures as in the same place Adam was made a liuing soule Now as the scripture mentioneth the nature of the soule so also doth it mention such an Image of God as agreeth not vnto the bodie Again they obiect Christ is the image of god The faithfull not in al thinges like vnto the diuinitie in which they are like Christ because Christ himselfe in his body was not like vnto God but vnto man But the faithfull beare in their bodie the Image of Christ Heb. 2. 4. Philip. 4. Therefore the body also is the image of Christ There are 4. terms in this Syllogism because christ is not in his body but in his Diuinity the image of his father in soul or in the gifts or properties thereof actions he is the image of the whole Diuinity or godhead Wherefore the image of god is in the faithful the same which the image of god is in Christ neither are they in all thinges like vnto the godhead in which they are like Christ because there is somewhat in Christ besides his Diuinity the image of the Diuinity which is in the soul that is his body which hath an affinity not with the diuine nature but with the nature of our bodies Again they say The frame of mans body is made with admirable skil cunning wherefore there shineth in it is beheld as in an image the wisedom of the creator But it foloweth not hereof that the body is the image of god For so should al things be made to the image of god seing that in al gods works his power wisedome goodnes doe appeare which yet the scripture doth not permit which setteth out onely the reasonable creatures with this title commendation placeth the image of god in those things which belong not to the body but to the soul Here also question is made concerning the place of the Apostle 1. Cor. 11. Man is the image glory of god How man is said of S. Paul to be the image of god and not the woman but the woman is the glory of the man where Paul seemeth to attribute the image of god onely to man and to take it away from the woman But the Apostle meaneth that man only is the image of god not in respect of his nature being partaker of diuine wisedome righteousnes ioy neither in respect of his dominiō ouer other creatures for these are common to man woman but in respect of ciuil domestical ecclesiasticall order Gen. 3.1 Cor. 14. 1. Tim. 2. in which he wil haue the publick gouernmēt administratiō to belong vnto the man not to the womā Quest Seing that mā was made to the image of God it is demanded whence came this state in which now we see all things contrary Ans From the sinne of our first Parents OF THE FIRST SINNE Next vnto the place of the image of god is adioyned the place of the first sinne For seeing man was created to the imade of God that is perfectly wise perfectly righteous perfectly blessed the questiō hath been not without cause in all times whence this present estate of man commeth wherein he except he be born again by the holy ghost cannot do other than sin and be obnoxious to calamities of all sortes and at length to death it selfe To this question answere cannot be made but out of the doctrine of the Church onely which is that all this confusion and miserie floweth from the first sinne of our first Parents We must see therefore what that sinne is concerning which fower thinges especially come to bee considered 1 What it was 2 What the causes thereof 3 What the effectes 4 Why god permitted it 1 What that first sinne of Adam and Eue was The manifoldnes of the first sinne 1 In pride against God IT was diuers and manifolde and many and most grieuous sinnes are seene in that first sinne 1. Pride against god ambition and an admiration of himselfe For man not content with that state wherein god had placed him desired to bee eequal with God This doth God charge him with when he saith Behold the man is become as one of vs to know good and euill 2 In incredulitie contempt of Gods iustice 2. Incredulitie and vnbeliefe and contempt of Gods iustice and mercie because
magnifie the bountifulnes of God towards vs we must aske all thinges of him as beeing our creatour and soueraign Lord who hath the right and power of giuing al good things to whom and how far he will himselfe and vse those things which are granted to our vse with a good conscience to the glorie of god who gaue them And that this may be done we must not by our infidelity cast our selues out of that right which wee receiue in Christ if god of his own power autority either giueth vs lesse than wee would or take away from vs that which he hath giuen wee must submit our selues patiently to his iust purpose most profitable for our saluation And seeing the soule is the better part of man the happinesse of the bodie dependeth on the happinesse of the soul seing also we are created to immortall life we ought to haue greater care of those things which belong to the soule and eternal life than of those which belong vnto the bodie and this tēporall life And at length seeing the end and blessednes of man is the participation communicating of god his knowledge worship let vs euer tend vnto it referre thither al our life actions And seeing we see one part of mankinde to be vessels of wrath to shewe the iustice and seueritie of God against Sinne let vs bee thankefull to God for that of his meere and infinite goodnesse he would haue vs to bee vessels of mercie to declare through all eternitie the riches of his glorie Last of all that we maie learne consider and begin these thinges in this life let vs to our power tender and helpe forward the common society and saluation of others for which we are borne OF FREE-WILL WHEREAS God is a most free agent and man was created to the image of God The causes of diuers controuersies arisen about free-will yea and was furnished with libertie of will it seemeth to many not to agree that all the actions of mans will are gouerned by the vnchangeable prouidence of God that the nature of men is so corrupted by the fall of our first parents and Originall sinne that it is able to bring forth nothing but that which is euill and displeasing God without the renewing and especiall benefite of the holy Ghost For neither do they acknowledge that for liberty which is tied to any necessity neither seemeth it that wee shoulde graunt the whole libertie of the will to haue beene lost by sin because also after the fal there are left in men some prints and steps of Gods image and the blame and crime of sinne cannot be laid on men except the will be free To this is added the pride of mans wit which admitteth nothing more hardly than that the glorie and original of all good should be transferred from men to God alone Further also the notable vertues of men not regenerated and lastly the iudgement of our sense and reason which doth not marke without the light of Gods woorde the secret gouernement of Gods prouidence in humane actions Wherefore hereupon haue risen controuersies debates concerning free-wil while the olde diuines yeelding too much vnto the Philosophers swelling with a vain perswasion of wisedome and righteousnesse and the latter ascenting vnto the former haue either spoke more magnificently than they ought to haue done of the strength and power of mans will or haue endeuoured to arrogate that vnto men which is not found in them since the first fall But let vs remember that this doctrin of free wil is a view and contemplation not of mens ability and excellencie but of their weaknes and misery which is therefore to bee ioined with the doctrine of the creation and fall of man that wee knowing the more from what top of dignity and felicity into how deepe a gulfe of ignominie and misery we are cast by sinne may not more deepely plunge our selues by a vaine confidence of our owne strength vnto euils but may incline to a true humility and thankfulnesse towards God and bee of him reuiued quickned and healed For that the scope of this disputation may be knowen and the vse thereof perceiued The state of the maine question about free will we must vnderstand that the principal question in it is this Whether as man auerted himselfe from God and corrupted himself so of the other side he be able by his owne strength to returne to God and to receiue grace offered by God and to amend himselfe And further whether the will of man be the first and principal cause why others are conuerted others persist in their sins and as wel of the conuerted as not conuerted others are more others lesse good or euil and in a woord doe either good or euill some after one maner some after another To this question the aduersaries Pelagians and the like make answere That so much grace is both giuen of God and left by nature to al men that they are able to returne vnto God and obey him neither ought we to seeke any other cause before or aboue mans wil for which others receiue or retaine others refuse or cast awaie diuine succour and aide in auoiding sinne and do after this or that manner order and institute their counsailes aad actions Contrariwise we haue learned out of the sacred scripture That albeit by nature so much of God and his wil is knowen to all as maie suffice for taking away all excuse from them of sin and although it be manifest that many woorks morally good may be done euen of the vnregenerate and the wil doth in them freely make choise either of good or euil yet no work pleasing to God can be vndertaken or perfourmed by any man without regeneration and the especial grace of the holy spirit neither can more or lesse good be in any mans counsailes or actions than God of his free and purposed goodnes to euery one doth cause in them neither any other way can the wil of any creature be inclined than whither it shal seeme good to the eternall and good counsel of God And yet all the actions of the created wil both good and bad are wrought freelie The chiefe questions here to be obserued are fiue 1 Of the word liberty or freedome 2 What is the liberty of the wil. 3 What is common and what diuerse in the liberty of will which is in God in Angels and man 4 Whether there be any liberty in vs and what 5 The degrees of free wil. 1 Of the word Liberty Libertie from bond misery THere is one kind of liberty from bond and misery And this signifieth a relation or respect that is the power or right or ordering either of person or thing made either by ones wil or by nature to deale at his owne arbiterment or motion according to honest Lawes or order agreeable to his nature and to enioy commodities conuenient for him without inhibition or
a voluntary assent folowing chooseth that which God wil sheweth to be chosen 3 It appertaineth as well to the vnderstanding as vnto the will that God as he vnchangeably knoweth all things 3 God determined all things which he will from euerlasting and wil them vnchangeablie we determine what we wiâ—l in time many times change from that which we fiâ—st determine so also hath determined from euerlasting and will vnchangeablie al thinges which are done as they are good permitteth them as they are sins Now as the creatures notions and iudgements of thinges so also their willes are chaungeable so that they will that which before they would not and will not that which before they woulde For seeing that al the counsels of God are most good most iust and most wise he neuer disliketh correcteth or changeth them as often-times men doe when as they doe perceiue themselues to haue determined anie thing vnaduisedly before Neither doth God depend on their second causes either motions actions or mutations or doth aduise according to them as doth the creature but himselfe beeing the first cause al the actions of al creatures depend on him For he doth not as men take aduise concerning the end by viewe of meanes or things antecedent leading thereunto but according vnto his decree concerning the end consequent he doth decree ordaine the means antecedents that is God woorketh not thereafter as hee seeth the second causes to woorke but he causeth or permitteth the second causes so to worke as he himselfe hath decreed and purposed to woorke Hither appertaine those sayings Num. 23. God is not as man that he shoulde lie Mal. 3. I am the Lord and change not The vnchangeablenes of Gods purpose taketh not away the libertie of his will Obiection Hee that can not change his counsaile and purpose hath not free-will But God cannot change his counsail and purpose which he hath once appointed Therefore his will is not free First we deny the Maior For not he which doth not change his purpose which hee hath once appointed hath not liberty of wil but he which could not purpose any other thing beeing let by some external cause But the liberty of god consisteth not in the change of his wil or purpose but in this that God will all thinges whatsoeuer hee will altogether with his will and of himselfe and could haue hadde otherwise decreed or not decreed all thinges which hee decreed from euerlasting of the creation preseruation and gouernment of things according to these sayings Matthew 19. Luk. 18. With men this is impossible but with God al thinges are possible These and the like sayings shew that God hath so appointed from euerlasting with himselfe the creation of things and the gathering sauing of his church not as if he could not haue not don this or not haue appointed it otherwise but because so it seemed good to him neither must men seeke anie superior cause thaÌ„ his wil of al his diuine works which he exerciseth in his creatures neither is there any other necessitie to be found in them than which dependeth of the most free appointment of god himselfe For as to resolue of such a purpose as is to be changed so also to change it either to better or to worse is rather seruitude or bondage than freedoome and libertie For it proceedeth of ignorance or impotencie For they change their counsels and purposes who either or in taking them or are not able to perfourme the counsaile which they haue taken But to resolue of such a purpose as might alike either haue beene decreed or not decreed and which after it is decreed is neither changed nor to be changed at any time this is perfect and diuine libertie Nowe God whatsoeuer he hath decreed could either not haue decreed it at al or haue decreed it otherwise And that he changeth not that which he hath once decreed the perfectnes of his nature euen his infinit wisedome and goodnesse is cause thereof For most wisely and rightlie doth he decree all thinges constantlie persisteth in that which is good right Wherfore the immutability in god doth aswell not diminish his libertie as his immortalitie other things which are proper vnto his diuinitie Secondly if any man vrge that it is a point of liberty not onlie to resolue of anie aduise what he will but after he hath resolued to bee able either to followe it or to change it we vnderstand by those things which haue beene alreadie spoken that this doth agree to the creatures which may or in their purposes and therefore stand in need of changes alterations but not to god who can neuer er and therefore requireth no change of his purpose Lastly if they reply That not to be able to alter a purpose once vndertaken is a defect of abilitie or power therefore against the libertie of God we answere that the antecedent of this reply is true if the change of it be impossible by reason of some impediment comming from some external cause or by reason of defect of nature or ability but the antecedent is most false if the impossibilitie of change proceed from a perfection of that nature which is not changed from a wisedome and rightnesse of that purpose which is vnchangeable and from a perseuerance and constancy of the will in that which is good and right after which sort it is apparant to be in God Gods directing of out wil taketh not away the lâ—bertie thereof But against that where it was said that the wils of all creatures are so guided by God that neither they are able to will what hee from euerlasting hath not decreed neither not to will what hee hath decreed for them to will more question is vsed to bee made 1 That which is ruled by the vnchangeable will of God doth not woorcke freelie The will of Angels and men is ruled by the vnchangeable will of God Therefore either it hath no libertie or the choise which it maketh is not tied to the will of God Answere wee make to the maior by a distinction It is not a free agent which is so ruled by God as it hath no deliberation and election of his owne But that which GOD so ruleth as hee sheweth the obiect vnto the vnderstanding and by it effectuallie mooueth and affecteth the will to choose it that dooth notwithstanding freelie woorke albeit it bee inclined at the becke and will of GOD whither hee will haue it For to woorcke freely in the creatures is not to woorcke without anie ones gouernment but with deliberation and with a proper and selfe-motion of the will although this motion be elsewhence raised ruled Wherefore it is not the immutabilitie and operation of the diuine will and prouidence which is against this libertie but a priuation and constrainte of iudgement which is an impulsion or a motion proceeding not from an inwarde cause or facultie but
are not perfect and sufficient And therefore God cannot bee rightly worshipped according to these remaines or reliques of spirituall light except there come thereunto the knowledge of God and his diuine will out of the word of God which is deliuered vnto the Church Further Men not brought vp in the Church doe patch manie false thinges with these true imprinted notions of nature and doe heape sinnes vpon errors Thirdly Such is the frovvardnes of the vvill and affections euen against the iudgement of rightlie informed and ruled reason that they obeie not so much as those naturall notions much lesse those vvhich are to be adioined out of the vvoord of god Whence also are those complaints euen of the heathen I see the better and I like them but I follow the worse that accusation of the Apostle Rom. 1.18 The wrath of god is reueiled from heauen against all vngodlines and vnrighteousnes of men which withhold the truth in vnrighteousnes wherefore those notions without the grace of the holy ghost doe not ingender true godlines in them 2 Obiection God commendeth vs for good vvorkes The praise and commendation which is giuen of God to our good workes doth not proue that they proceed from our selues but rather are his giftes Therefore good vvorkes are in our povver and vvill Answere This is a fallacie concluding of that which is no cause as if it were a cause God commendeth our good workes not because they are or can bee performed of vs without our renewing by the holy ghost but because they are agreeable vnto his lawe and good and pleasing vnto him yea because they are his owne giftes and effectes in vs and wee his instrumentes vnto whom hee communicateth himselfe and his blessinges according as it is saide Romans 8. Whom he predestinate them also he called Replie Who doth not in such sort vvorke vvell as that it is in his ovvne povver to doe either vvell or ill hee deserueth neither commendation nor revvard but those good things vvhich men doe are not in their povver and arbiterment therefore they deserue not either commendation or revvardes for their vertues Aunswere If the question bee of desert wee graunt the whole Argument For it is true that no creature can deserue or merite ought at gods hand neither ought the praise or commendation or glorie bee giuen to vs as if the good which wee doe were of our selues it beeing god who worketh whatsoeuer is good in all But if they saie that neither rewarde nor commendation is iustly giuen more is in the conclusion than was in the premisses For God to testifie that righteousnesse pleaseth him and to shewe forth more and more his bountie and goodnesse doth adorne it with free rewardes How God is said to wish our conuersion and good workes and yet they not thereby proued to be in our power 3 Obiection What God doth wishe and will to bee done of vs that wee are able to performe by our selues but God doth wishe and will our conuersion and our good workes Deutronom 32.29 Luke 19.42 Therefore wee are able to performe them by our selues And so consequently wee neede not the operation and working of the holy Ghost Answere This reason is a fallacie deceiuing by the ambiguitie of the word Wish For in the Maior proposition it is taken as it vseth properly to signifie in the Minor not so God is saide to wish by a figure of speache called Anthropopathie making God to be affected after the order of men and therefore the kinde of affirmation is diuers in the Maior and in the Minor But God is said to wish in two respectes First In respect of his commaunding and inuiting Secondly In respect of his loue towardes his creatures and in respect of the torment of them that perish but not in respect of the execution of his iustice Replie 1. He that inuiteth others is delighted with their wel doing it foloweth thereof that their wel dooing is in their owne power not in his who inuiteth them But God inuiteth vs and is delighted with our well dooing Therefore it is in our selues to doe vvell Aunswere Wee denie the Minor because it is not inough that God inuiteth vs but our will also to doe well must bee adioyned which wee cannot haue but from god onely God therefore doth wish our conuersion and doth inuite all vnto it that is hee requireth obedience towardes his lawe of all hee liketh it in all and for the loue which hee beareth vnto his creature hee wisheth nothing more than that all performe it and all bee saued but yet a will to performe it they onely haue whom god doth regenerate by his spirite Deutronom 29.2 Yee haue seene all that the Lord did before your eies yet the Lorde hath not giuen you an heart to perceiue and eies to see and eares to heare vnto this daie Reply 2. Hee that commandeth thinges vnpossible to bee done is vniust GOD commaundeth such obedience as is vnpossible to be doone Therefore hee is vniust Aunswere The Maior is to be distinguished He is vniust that commaundeth thinges vnpossible except himselfe first gaue an abilitie to perfourme those thinges which hee commaunded and Secondly except hee vvho is commaunded to perfourme them hath lost that ability through his ovvne fault Lastly except there bee some other endes and vses of the commaundementes besides his obedience vvho is commaunded But God had made man such a one as was able to perfourme that obedience which hee requireth of him Wherefore man by his owne fault and folly leesing and of his owne accord casting away this ability God neuertheles hath not therefore lost his right to require obedience of him beeing dewe and by him owed vnto GOD his creator But rather hee doth in right require it of all First in respect of his glorie because hee is iust and therefore doth of right require no lesse nowe than before Adams fall our conformity and correspondence with the whole Lawe Secondly that wee may subiect and submit our selues vnto God and implore and craue his grace when wee see him of right to require that of vs which thorough our owne fault we are not able to perfourme Reply 3. But not vve but Adam receiued and lost this abilitie of perfourming obedience vnto GOD. Therefore the Lavv is not vnpossible vnto vs thorough our ovvne fault Aunswere Adam as hee receiued this ability for himselfe and his posterity so he lost it from both Wherefore God doth in right depriue both Adam and his posterity of his giftes and gtaces Euen as a noble man by his disobedience leeseth a Lorde-shippe in fee graunted him of the Prince not onelie from himselfe God commaunding thinges vnpossible doth yet commaund them for good causes and to good ends but also from his posterity neither doeth the Prince any iniurie to his Children if hee restore not vnto them the Lorde-shippe lost by their Fathers fault and disobedience And if hee doe restore it hee doeth it
but now they are different and diuers in vs. For Iustification now is the imputatiō of Christs righteousnes whereby we are accounted righteous before God Sanctification is the working of a conformity with god in vs which conformitie is here vnperfect but shal be perfected in the life to come where holines righteousnes shal be againe one the same euen in vs. The sūme is In the person of the mediatour three things are to be considered which all the scripture ascribeth to Christ alone First that hee is God which many places of the scripture do confirme As Ioh. 1.2.3 The word was God All thinges were made by him Act. 20.28 God purchased the Church with his bloud Rom. 1.4 Who was declared mightilie to be the Sonne of God touching the spirit of Sanctification Rom. 10.11 Whosoeuer beleeueth in him shall not be ashamed 1. Iohn 5.7 There are three which bear record in heauen the father the word and the holie Ghost these three are one To these also are to bee added those places in which is attributed to Christ diuine worship inuocation hearing of our praiers workes proper to God alone In like manner those which attribute vnto Christ the name Iehoua Hierem. 23. Zach. 2. Math. 3. Likewise those in which those thinges which are spoken of Iehoua are applied to Christ as Isai 6.9 and Ioh. 12.40 c. Secondly that he is true man Hither belong those places which call Christ man the son of man as when Math. 1.1 he is called the sonne of Dauid the sonne of Abraham Luc. 1.31 The fruite of the wombe And when Romans 1.3 9.5 he is said to be made of the seede of Dauid according to the flesh As also to haue a bodie of flesh not to be an imaginarie but a true bodie 1. Iohn 4.2 Euerie spirite that confesseth that Iesus Christ is come in the flesh is of God Hither belong also those places which attribute vnto Christ things proper vnto man as to grow to eat to drink to be ignorant of some thing to rest to be wearie to be baptised to bee circumcised to lament reioice c. Thirdly that two natures in Christ make one person Hither are referred the places which by communicating of the properties of each nature attribute those to his diuine nature which are proper to his humane nature and so contrariwise As Ioh. 1.14 The word was made flesh Heb. 2.14 He was made partaker of flesh and bloud Act. 20.28 God purchased the Church with his bloud Ioh. 8.58 Before Abraham was I am Mat. 28.20 I am with you alway vntil the end of the world Heb. 12. Hee spake vnto vs by his sonne by whom he made the world 1. Ioh. 4.3 Iesus Christ is come in the fleshe Roman 9.5 Christ is God ouer all blessed for euer Amen 6 That there is but one Mediatour There can bee but one mediatour because there is but one natural Sonne of God THere is but one mediatour 1. Tim. 2.6 The reason is because the Sonne onely is mediatour and can performe the office of the mediatour And there is but one onely naturall Sonne of God 1 Obiect The Saintes also make intercession for vs. Therefore they also are mediatours Answ There is a difference betweene the intercession of Christ and of the Saintes who liue in the world and pray for others yea for their persecutours and for vnbeleeuers For the Saints depend vpon the merit of Christ Christ offered himselfe a suertie and a satisfier he sanctifieth himselfe for vs that is presenteth himself in our steed 2 Obiect Where are manie meanes there is not one mediatour But there are manie meanes of our saluation Therefore there is not one onely mediatour Answ The Maior proposition wee denie For it is one thing to be a meanes another thing to be the mediatour of our saluation OF THE COVENAVNT IT was said The couenant is that reconciliation which Christ the mediatour hath wrought between God and man that the mediatour is a person reconciling parties which are at variance Nowe this reconciliation in the scriptures is termed the Couenaunt and Testament which is the correlatiue that is hath a mutuall respect to the mediatour Wherefore the Doctrine which treateth of the Couenaunt is linked with the place concerning the mediatour because euerie mediatour is the mediatour of some Couenaunt and a reconciler of parties who are at enmitie The chiefe questions are 1 What a Couenaunt is 2 Whether it can be made without a mediatour 3 Whether there be but one and the same Couenaunt or more 4 In what the old and new Couenaunt agree and in what they differ 1 WHAT A COVENAVNT IS A Couenaunt in generall signifieth a mutuall promise or agreement betweene the parties who are ioined in that Couenaunt whereby is made a bond or obligation for the performance of certaine thinges on both parts solemne ceremonies and tokens beeing added thereto to testifie and confirme that promise and agreement For the making therefore declaring confirming of a Couenaunt serue mutual promises and outward signes and tokens of the Couenaunt A Testament is called the last will of a Testator whereby he at his death disposeth of his thinges what he woulde haue done concerning them this is ratified by the death of the Testator In speciall the Couenaunt betweene God and men is a mutual promise and agreement made by our Mediatour confirmed by othes and solemne tokens which we call Sacraments whereby God bindeth himselfe to remit their sins vnto them that beleeue and to giue them euerlasting life for by his son our Mediator men bind themselues to receiue this so great a benefite with faith and to yeeld true obedience vnto God which is to liue according to his will that so they may declare their thankefulnes vnto god The summe is This Couenaunt is gods bond to yeelde vs his grace and fauour and of the otherside our bond to receiue this grace by faith and to yeelde new obedience Why the reconciliation between God and vs is called a couenaunt Furthermore the name of Couenaunt and Testament shew the same thing to wit our reconcilement with God or the mutuall agreement betweene God and men This reconcilement is called a Couenaunt because as it hath been said both God vnto vs we vnto god haue promised certain things to be performed of both parts adding certaine signes and pledges of this our mutuall agreement Why also it is called a Testament It is called a Testament because this reconciliation was made by the death of the Testator Christ comming between that so it might be firme and ratified It could not haue bin a Testament except Christ the Testator had died For while the Testator liueth he retaineth a right to change detract or adde any thing This reason is alleadged in the epistle to the Hebrews cap. 9.16.17 The Testament saith the Apostle is confirmed when men are dead For it is yet of no force
Creation adoption and regeneration When the name of the Father is opposed to the Sonne it signifieth the first person of the God-head but when it is referred to the creatures it signifieth the whole diuine nature which is the Father the Sonne and the holy ghost Or the name of Father as it is opposite to the Sonne is vnderstood personallie as heere in the Creede but as it is compared with the creatures it is taken essentially as Our father which art in heauen To beleeue in God almightie is to beleeue in such a one What is to beleeue in God Almightie 1 Who is able to doe whatsoeuer he will yea also those thinges which he will not if they be not contrarie to his nature as hee could haue kept Christ frō death but he would not 2 Who doth all thinges euen with his becke and worde onlie without anie difficultie 3 Who alone hath power to woorke al thinges and is author of that power which is in all his creatures 4 Who is also vnto me Almightie and omnipotent and both can and will direct all thinges to my safetie that is who will vse his omnipotencie to the preseruing and sauing of mee not only for that he hath nothing wanting vnto him for performance hereof to my behoofe but also for that no creature is able to stop or hinder it There is no good then so hard or full of difficultie but he is able to giue me no euil so great but he can auert it from me And this is properly to beleeue in god almightie and omnipotent Neuerthelesse those things which go before are necessarily linked with the latter For except we beleeue God to bee such that is omnipotent wee shall not be able to beleeue that God is such to vs in christ that is wee shall not bee able to apply his almightinesse and omnipotency vnto vs so also in the rest which our faith apprehendeth concerning God these two are to be ioyned to wit that God is such both in himselfe and towards vs. Obiection God is not able to make that which is once doone vndoone Therefore he is not omnipotent Answere To haue the power to ly or to be changed and the like is no part of omnipotencie but of infirmity Now a passiue power as to suffer change and defects are in creatures not in God Furder it is Gods omnipotency to be able to do whatsoeuer he will By inuerting it therefore I conclude thus Because GOD is not able to will and doe that which is against his nature and which would destroy it he is omnipotent To beleeue in the creatour is 1 To beleeue in him What is to beleeue in God the Maker or Creatour who is creator of al thinges 2 Who sustaineth and gouerneth by his prouidence those thinges which he hath created 3 Who hath created all thinges and so my selfe also to his owne glorie and to the obtaining at length of my saluation that I may be a vessel of mercie hee bringeth mee to that saluation by his especiall prouidence where-with hee embraceth his chosen 4 Who hath created all other thinges to his glorie and for vs euen to serue for the safetie of his Church More brieflie thus I beleeue in God the Creatour that is I beleeue that God who hath created all thinges and gouerneth them by his prouidence hath created mee and the faithfull in the world to celebrate and serue him and all other thinges to serue for our safetie All thinges are yours and you are Christes and Christ is Gods as if he should say All thinges are created for vs euen as wee are created for God To this first part of the Creede belong three Common places verie necessarie to be knowen 1 Of GOD. 2 Of the Creation 3 Of Gods prouidence OF GOD. THE principall questions are 1 Whether there be a God 2 What hee is or what manner of God hee is whom wee woorship and in what hee differeth from Idols 3 Whence it may appeare that there is but one God 4 What the names of Essence Person and Trinitie signifie 5 In what the Essence differeth from the person 6 Whether these names are to bee vsed in the Church and whether they are had in the Scripture 7 Howe manie persons there bee of the godheade 8 Howe these differ one from another 9 For what cause this doctrine is to bee helde in the Church 1 WHETHER THERE BE A GOD. THE great miserie of mans nature cannot bee sufficientlie thought vpon that whereas it was created to the bright knowledge and euen the verie image of god it is fallen so farre as not onely it is ignorant who and what God is but also maketh dispute whether there bee any GOD in heauen or no. The causes of this euill The causes which haue made men to doubt whether there be a God the Church alone doth vnderstand the first whereof is the blindnesse and corruption of mans nature after his fall the next the instigation of the Diuel who would haue the whole opinion of God rased out of the minds of men vnto which commeth the horrible confusion of mans life and humane affaires in that often-times the wicked florish the godly either are oppressed by them or while they perceiue not the causes of these euils and the secret gouernment of God they fall to doubting whether there bee any God who hath care ouer the world and humane affaires But that there is a God is proued by diuerse reasons 1 From the beutifull goodly order of nature The reasons which proue there is a God 1. The order of all thinges in the world 2. The nature of mans minde beheld in the world Now order is instituted but of a wise and vnderstanding nature In nature there is order Therefore there is a superiour mind or intelligent power which instituteth and maintaineth the same 2 From the nature and excellencie of mans minde For it cānot possibly be that he should bestow any thing vpon an other which himselfe hath not who should giue it that our reasonable nature must needes haue his original from an intelligent vnderstanding nature is manifest inough for that the cause is not woorser or baser than the effect it bringeth But the mind of mā is reasonable or indued with reason hath some cause Therfore it hath an vnderstanding cause which is God The Minor is proued Whatsoeuer hath a beginning is from another because it must needes be from some thing And of it selfe it cannot haue being or beginning because nothing is cause of it selfe But mans mind hath a beginning Therefore from another which other must needes be God 3 From the notions of general rules or principles in the mind 3. The general rules and principles naturallie ingendered in the minde of man as are the difference betweene honest things dishonest numbering vnderstanding of consequences in discourse reasoning other notions borne together with vs. For these notions of
principles beeing borne in vs and with vs could not come by chance or from a sensible nature common to vs with brute beasts Whereupon we frame this Syllogisme Notions are not engendred nor haue their being but from a cause intelligent for no man maketh another wise who himselfe is not wise but in men there are notions not comming by vse nor receiued frō men Therefore they are from God Rom. 1. God is said to haue manifested his righteousnesse to men Likewise Man is the image of god Seeing then these effects are attributed vnto God as proper there must needs be a God 4. This principle it selfe That God is 4 From the naturall notion of this principle whereby wee affirme that god is Principles are true Because they are diuine wisedome and because the contrary or opposite thereto beeing granted nature is thereby destroied But That God is is a principle 1. Because euery one hath experience hereof in himselfe 2. All wise men confesse it 3. All nations consent in it because they haue some religion and about that they contend and striue 4. Rom. 1.19 That which may be known of god is manifest in them that is in the minds of men for god hath shewed it vnto them Therefore god is 5 The terors of conscience 5 The terrors of conscience which are stroken into the mindes of the wicked after they haue sinned The torment of minde which ensueth vpon sinnes committed is inflicted of a iudge which knoweth both honest and dishonest thinges detesteth those things which are dishonest beholdeth the mindes and harts exerciseth iudgement vpon the minds But in al the wicked is this torment Rom. 2.15 They shew the effect of the law writtē in their harts their conscience also bearing witnes Isa 57.20.21 The wicked are like the raging sea that cannot rest There is no peace saith my god to the wicked Isa 66.24 Their worme shall not dy neither shall their fire bee quenched Therefore there is some such iudge But he cannot be except he be God because this punishment cannot come but from God Deutr. 4. God is a consuming fire Against the beastes of the world who think this doctrine of God to bee but a cunning deuise of the wiser sort to keepe the simple people in order And hence is apparant the impudencie of Epicures and Academicks who deeme al religion to be deuises of subtill men coined to this end and purpose that the rest of the common people might through fear of a superiour power be kept in good order For first if through deceiueablenes other men beleeue that God is and dread him why then are these men themselues who wil seem by their sharp insight to espy the guile most of al tormēted with the conscience priuy acknowledgement both of this their blasphemy as also of other their misdeeds Moreouer the sole and bare asseueration word of a few could not haue bin sufficient neither to persuade al mankind nether to maintain the persuasion once brought in to al succeeding ages Neither doth that lightē the force of those argumēts which are deducted from this notion that there is a God from the conscience in that they say there are many found who neither beleue there is a god nether are moued with the conscience of their sins For although they couet neuer so much to persuade themselues that there is no God yet is their conscience alwaies against them And therefore it is most false that these men imagine that any one of the wicked is free from the gnawing of his conscience For how much the more euery one despiseth God and al religion and endeuoreth to represse the prickes of conscience so much the more is he tormented and at euery mentioning and signifieng of God hee trembleth and shaketh with horror and how much the slowlier with so much the more seuere dolor paine is his security shaken from him Whereupon wee see those whose whole life was profane and secure for the most part when they are oppressed with the terror of gods iudgement to perish in despair Now that which is said Psa 10. The vngodly is so proud that hee careth not for god neither is god in all his thoughts Ps 14. 53. The fool hath said in his hart there is no god that this hath not this meaning as if the wicked were void of al knowedge and fear of god or do not confes that there is a god but that framing vnto themselues another than he indeed is who hath manifested himself to wit one that careth not for mens affairs defēdeth not nor deliuereth the good and punisheth the wicked they place an idol in the roum of the tru God Dauid himself doth sufficiciently declare when as he describeth the same prophanenesse of the wicked Ps 10. in these words For he hath said in his hart tush god hath forgotten he hideth away his face and he wil neuer see it 6 From the punishmēts of the wicked 6. The punishmentes of the wicked which they suffer besides the torments of conscience For the euents of al times cōstrain men to confesse that their sins are punished with grieuous punishments in this life cōtrariwise the lot end of the good to be more pleasant Wherefore there is a minde or vnderstanding power which discerneth honest things frō dishonest iudge of mankind punishing the wicked defēding the good And that this may not be ascribed to the wisedome or seuerity of magistrats or other men this first withstādeth hindereth for that it must needs be that this natural instinct whereby men iudge that offender are iustlie punished must proceed from some mind which is enimy to wickednes Again for that oftentimes by marueilous inexpected and vnlooked for meanes they are drawen to the iustice and punishment of the Magistrates whose sinnes before had beene priuy or who seemed to haue bin able by their owne power or subtilty easily to escape their handes and that especially for that many who through either the negligence or whiteliuerdnes of Magistrats are not punished by them yet run into calamities and haue allotted vnto them ruthful ends And whē transgressions sins encrease too much their impunity whole nations and common-wealthes with horrible and manifest examples of gods wrath perish as the world in the deluge Sodom by fier cast from heauē Pharao in the red sea the Iewes many florishing kingdomes by most lamentable ouerthrowes That these things cānot come to passe by chaunce neither any other way than by the iudgement and power of him who is Lord of mankind nature both Gods comminations and threatnings and the conscience of euery one and the order of iustice whereby these folow and ensue vpon impiety and the very hugenes waight and greatnes of things doth conuince Wherefore it is said Ps 58. The righteous shal reioice when he seeth the vengeāce he shal wash his footsteps in the blood of the vngodly So that a man
and vnworthie his diuine Maiestie neither shoulde deeme that hee can bee perceiued by our bodilie senses or in thought imagined but shoulde consider his nature by his worde and woorkes that wee shoulde not dare to represent him by any bodilie shape and in a worde that wee shoulde remember that hee is to bee worshipped not with the gestures or other thinges of the bodie but with the minde and spirituall motion of the heart Lastly Seeing hee alone inspireth into vs temporall and euerlasting life wee shoulde acknowledge the gift of both to come from him Out of this fountaine onely wee should seeke it and indeuour to referre it wholy to his glorie Intelligent 1. Why God is saied to bee intilligent and against whom wee are to holde it Because hee is the cause both of the minde of man and of the notions shining in it and also of that order which it in the nature of thinges and common weales 2. Because all intelligence or vnderstanding of the creature commeth from him both in respect of the facultie as also in respect of the operation For neither can the efficient and preseruing cause of intelligent natures and of the vnderstanding it selfe and order in nature bee but intelligent and vnderstanding And therefore the holy Scripture also reasoneth on this wise Psalme 94.9 He that planted the eare shall hee not heare or hee that made the eie shall he not see Nowe this wee are to holde first against those who setting nature in the place of God imagine the world and the varietie and order of thinges in it to arise from the matter and the inclination thereof to this forme when as notwithstanding these thinges coulde not haue their beeing from a cause not intelligent Wee are to holde it also thereby to acknowledge not onely true knowledge it selfe but also all abilitie of vnderstanding and the sagacitie and perceueraunce of the senses and minde to be the gift of God Eternall That such an eternitie which can haue neither beginning nor any end of beeing agreeth to God alone both nature sheweth The eternitie of god without beginning or end for so much as hee is the first cause of all things and of infinite perfection power and the scripture also recounteth as Psal 90.2 Before the mountains were brought forth or euer the earth and world were made thou art God from euerlasting and world without end But we are to obserue that not therefore onely the eternitie of God is so often inculcated in the scriptures that in regard hereof hee may bee discerned from thinges created but also because hee will impart eternitie vnto vs that is hee hath purposed and promised that he will giue vs of his eternall goodnes and prouidence eternal blessings and will haue continuall care of vs through al eternitie and wil haue a kingdome in Angels men whereof shal be no end Therefore are wee giuen to vnderstand that God is eternal to vs God eternal vnto vs. that we may oppose the certain hope of eternall blessednes grounded vpon his eternitie against the shortnes of mortall life and against the frailtie of mans condition For seeing hee is eternal he can and seeing hee promiseth he will for euer preserue vs with his protection Psal 48.13 For this God is our GOD for euer and euer And Psalm 111.9 Hee hath commaunded his Couenant for euer Wherefore being vphelde by this consolation let vs neither refuse to suffer the short miserie of this life neither preferre the short felicitie thereof before eternal blessings and seeing God wil be not only bountifull towards the godly but iudge also of the vngodlie eternally let the cogitation of the eternal wrath of god keep and hold vs in the feare of god that we may not desire to buie the fading shewe of whatsoeuer good with eternal miserie That god is other from all his creatures we must hold first against Philosophers God other and diuerse from all creatures who wil haue the world or nature it selfe to bee god that is either a generall matter or a power or a minde and intelligence or some forme to be infused mingled tied to the bodies of the world them to informe quicken sustein and moue as the soule susteineth and moueth mans bodie Which Virgil calleth the spirit of the world others the soule of the world Secondly against those who imagine the creatures either all as Seruetus or some according to the doctrine of the Manichees to spring from the verie essēce or nature of god deriuing it selfe as they speake into others by propagation Thirdly that al prophane vnworthie idolatrous cogitation of god whereby god may be made like to anie creature may be excluded For that the essence of god is far other than the essēce of al the creatures both nature the word of god sheweth whē as it teacheth that god is wise Creator of the world now the world hath manie parts vnreasonable and it self cannot be Creator to it selfe it sheweth also that things are not deriued out of the substance of god that beeing vnchangeable and indiuisible And lastly that the Deitie is most vnlike different from all things created because there can neither be nor be imagined anie similitude of a finite nature and an infinite First therefore whereas the scripture saith How all thinges are saide to bee of God that al things are of god Rom. 11.1 Cor. 8. it doth not mean that al things are god or the essence of god or propagated from it For al other things are of god not as begotten of him or proceeding from him as the word and eternal spirite of god but as created that is made of nothing Rom. 4.17 Who calleth those things that are not as if they were Secondly when as the soule of man is called celestiall and diuine Likewise when it is said we are the generation of god Act. 17.29 This is not meant of the cōmunicating of the diuine substance as if the soul were deriued from the essence of god but of the similitude of properties of the creation The soule therefore is said to bee celestiall and diuine that is adorned with celestiall diuine powers gifts which although they be a certain shadowe of the diuine nature yet are they created qualities Thirdly whereas the elect and saints are said to bee of god to bee borne of god and his spirite and the sonnes of god and spirituall Iohn 1.13 8.47 3.6 Neither is this vnderstood 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 spirite And fourthly when Paul also saith 1. Cor. 6.17 That he which is ioined vnto the Lord is one spirit and Peter 2. Pet. 1.4 That we are made partakers of the diuine nature we are taught both that the spirite of God dwelleth in vs by grace and is ioined vnto vs as also that there is begun
in vs euen nowe a conformitie with God which shall bee perfected in the life to come And lastly when Christ himselfe is said to be God and to haue a diuine bodie There is not thereby signified a mutation of the diuine nature into the humane or of the humane into the diuine but an vnseparable conioyning of two natures reteining their properties distinct into one person and a glorifiyng of the humane nature which indeede agreeth to a nature ruler and gouernes of all things but yet notwithstanding made created What wee are to learne by the immensitie and incomprehensibilitie of God Incōprehensible or immense 1. He wil haue vs to know that he cannot be cōprehended in the cogitation of any creature so that what things he ascribeth to himself in his word how great soeuer they be thought of vs yet are they alwaies far greater For the power of vnderstanding which reacheth but to finite things cannot cōceiue the forme or perfect patterne of an infinit nature 2. The Deitie cannot be cōprehended or circumscribed in place or space or any limits that is the essence of God is immense or vnmeasurable neither to be extended nor diuided nor multiplied Therefore it is al euery where one the same The 1. reasō hereof is Because an infinit power cannot be cōtained in an essence or nature which is finit limited Reasons to shew that the power and essence of God is euerie where whole one and the same 2. Because the power of god is alwaies euery where therefore his substance also For that cānot be without this yea it is the diuine essence it selfe And that the power or vertue of the diuinity which hath been spread perpetually in infinit maner both before after the creation of the world cannot be any where either in no substāce at al or in any substāce but only in the very substāce it self of god the Philosophers also who cōceiued god to be infinit haue cōfessed Neither yet is it to be thought that the substance of the diuinity is so extended that one part thereof is one where or so multiplied that an other part is another where but that it being infinit is euery where and seeing it cannot bee diuided into partes as beeing immense and most perfect to bee all euerie where and seeing it is but one that it is euerie where the same so that none can pierce into or cōprehend it but it pierceth into cōprehendeth all things Iere. 23. Doe not I fill the heauen the earth saith the Lord 3 Not onely the power but the essence also of the Diuinitie to be infinite doth euen hereby most certainlie appeare Because there is one the same and whole substance of the three persons For the eternall father as he is alwaies so at that time when Christ liued on earth was hee in heauen And the woorde or coeternall Son of the Father was in his bodie on earth yet because there is but one the same essence of the father the sonne both the father was with the Son on earth and the son with the father in heauen as himselfe saith Ioh. 16. The father is with me Ioh. 3. The sonne of man which is in heauen and Iohn 14. I am in the father and the father is in me So the holy ghost was truely present in the likenesse of a Doue and a flame at the Baptism of Christ at Pentecost now dwelleth in vs as in his Temple And yet is alwaies with the father and the Sonne in heauen as the father and the Sonne are with him in all the Saintes which are dispersed through out heauen and earth And hence appeareth the third difference betweene an infinite nature and a finit nature or the third reason which is onely opened in the worde of God whereby the diuine essence is incomprehensible to witte by communication whereas the whole is in such sort common to the three persons of the Diuinity as not only it is in them as in the creatures but also is their very substance yet neuerthelesse remaineth in number one and the same Nowe that it is proper to the Deity alone Infinitie or immensitie proper to God not imparted to anie creature nor imparted or communicated to any creature to bee infinite or immense or to bee euerie where at the same time or to be the same in diuerse places is apparant by these reasons First Because it is impossible that any creature should be or be made equal to the creator as it hath beene often said Lord who is like vnto thee 2. Because god himselfe by this mark distinguisheth and discerneth himselfe from the creatures for in saieng that he is he who filleth heauen earth he signifieth that there is no other such besides him 3. Because christ sheweth his diuinity by this argument in that whē he was in body on earth yet hee affirmeth himselfe to bee in heauen Iohn 3.13 The fourth reason is that the godly Doctors of the auncient Church defended the Diuinitie of the holy Ghost by this selfesame argument as Dydimus in his Treatise of the holy Ghost lib. 1. cap. 1. The holy Ghost himselfe if he were one of the creatures shoulde haue at leastwise a substaunce limited as all thinges which were made For although inuisible creatures are not limited and circumscribed by place yet are they limited by the propertie of their substaunce But the Holie GHOST beeing in manie hath not a limited and finite substance God most perfect in himselfe God is moreouer most perfect in himselfe 1. Because hee onely hath al things which maie be desired vnto perfect felicity and glory so that no way any thing may bee added vnto him to make him more glorious or happy And all the creatures haue but only some parts and degrees of blessinges distributed vnto them conuenient for their nature and place which the Creator assigneth and giueth to euery one 2. Because hee receiueth no part of this most absolute felicitie from anie other but hath al thinges in himselfe and of himselfe and is alone sufficient to himselfe for all thinges and therefore needeth no mans labour or aide or presence but was alike blessed from euerlasting before any creature was as hee is now after the creation of the woorlde But contrariwise al the creatures stand so in neede of the goodnesse and presence of God that without it they cannot onely not any way bee well and in good state but not so much as bee at al the space of one moment 3. Because hee is not for himselfe onely but for the creating also preseruing guiding and furnishing of all and euerie creature so sufficient that he alone doth giue to al of them all good thinges necessarie and meete for them aswell eternall and heauenly as terrene and temporall neither yet for all that dooth the least iot depart either from his power or from his happinesse Now all the creatures not onely cannot at
al his waies And Act. 10. God is no accepter of persons Thirdly Gods diuine wil is the chiefe and perfectest rule and onely squire of vprightnesse And therefore God alone because he is exceeding good cannot of his owne nature wil or work anie vniust thing but the wils and actions of all creatures are so far iust as they are made by god conformable to his diuine wil. Men not able without the doctrine of the church to conceiue aright of Gods iustice and righteousnes Now although al confesse god to be righteous and iust because God hath imprinted this notion and knowledge of himselfe among other in the reasonable nature because hee is perfectly good and therefore is the rule of perfect righteousnesse because hee witnesseth by examples of punishmentes and rewardes that he hateth and punisheth vniust thinges and liketh the iust because hee is the iudge of the woorlde to whome it belongeth to compose or set and administer all thinges in a iust order because lastly hee oweth not any thing to any nature but by the right of a creatour it is laweful for him to dispose of all thinges at his will and therefore cannot be to any iniurious as it is saide Luc. 17. When ye haue done all saie we are vnprofitable seruants Rom. 11.35 Who hath giuen vnto him first and hee shall be recompenced Matth. 20.15 Is it not lawfull for mee to doe as I wil with mine owne Yet notwithstanding it is farre off that men shoulde iudge aright of the righteousnesse and iustice of God without the doctrine of the Church because they haue not the whole knowledge not so much as of the Lawe wherein God made knowen his iustice and can affirme nothing certaine concerning the euerlasting punishmentes of sinnes and are altogether ignoraunt of the punishment which the Sonne of God susteined for sinnes Moreouer mens mindes are troubled The causes which make men to conceiue amisse of Gods iustice so that they doubt whether all thinges be gouerned of God in a iust and vpright order First when they see it goe well with the bad and ill with the good And to this obiection the doctrine of the Church onely is able to make aunswere which sheweth that God differreth the punishmentes of the wicked and the rewardes of the good to another life inuiteth the vn-Godly by his mildnesse lenity to repentance proueth confirmeth the Godly by exercises and calamities punisheth and chastiseth many for their sins who seem in mens iudgements to be gâ—ltles It goeth therefore euil with the good but not finally Now as hee differeth the punishment of the wicked thereby to inuite them to repentance so he afflicteth the Godlie First Because they yet retain manie sinnes Secondlie To proue and trie them Thirdly To confirme their saith in them Obiection But iustice requireth that neuer any good should be done to the wicked they were presently to bee punished Aunswere Except there be a reasonable and iust cause why to differre their punishment Reply But yet no harme shoulde euer be doone to the good Aunswere Not to those which are perfectlie good But we in this life are not pâ—â—fectlie good Reply Wee are perfect in Christ Aunswere And therefore we are not punished of God but onelie chastised proued and exercised that so at length we may be also perfect in our selues Secondly when men consider that God dooth not cause and bring to passe that no sinne be committed when yet he might most easily doe it but farther that he punisheth sinnes which went before with after-sinnes and passeth at his pleasure thinges from one to another as the Aegyptians goods to the Israelites Exod. 12. And yet these thinges to be forbidden vs by his Lawe it seemeth vnto them that God will dooth some things contrarie to his Lawe But these thinges are contrarie to his Lawe and iustice if they be done by men but if God doe them they are most iust and are most agreeable to his Lawe For creatures are bound one to another one to prouide for anothers safety whensoeuer hee can But God is bound to none Thirdly some when they heare that god dooth not giue alike and equallie to men who all are by nature equal that is the Sonnes of wrath when as he conuerteth and saueth some hardeneth and condemneth others they deeme that by this reason accepting of persons is laide vpon God But these men mark not that then it is vniust to giue vnequallie to those who are equall when a due and deserued rewarde is paide and that GOD doth giue his blessings vnto men not of due but of his free bountifulnesse Reply Those thinges which are doone according to iustice are doone as due But that good should be doone to those who are good the order of iustice requireth Therefore good is doone vnto the good as due Aunswere Al this is true if wee talke of creatures But if of God not so because the creatour is bound to none as the creatures are neither can the creatures deserue any thing of God as they may one of another Wherefore God punisheth of iustice but dooth good of grace and mercie according as it is saide When yee haue doone all say we are vnprofitable seruants wee haue doone that which was our dutie to doe And if any man reply that not men onelie but God also is bound by order of iustice to spare and doe well to the good out of those wordes of Abraham Gen. 8.23 Wilt thou also destroie the righteous with the wicked It is to bee obserued that this bond is not of any desert or right that may make the Creatour to stand answerable to the Creature but of gods promise and truth For God did most freely and of his exceeding goodnesse when hee ought nothing to any bind himselfe by promises endented to doe good vnto the godlie And this goodnesse of God and faithfulnesse in keeping his promises is often called iustice And therefore it is well saide that it agreeth not with God to afflict anie vndeseruedly not because hee should iniurie any though he destroied him not offending but because his mercie and bountifulnesse and trueth doe not admit this These thinges are necessarily to be ascribed of vs vnto the iustice of God that the cogitation thereof may ascertaine vs of the punishment of the wicked of the deliueraunce of the Godly from their iniuries after this life that so we may patiently beare whatsoeuer he will lay vpon vs as Dan. 9. it is said O Lord righteousnes belongeth vnto thee but vnto vs open shame GOD teacheth vs in the Scripture to knowe his trueth after this manner First How wee are taught the truth of God in scripture that his infinite Wisedome suffereth none but most true and certaine knoweledge of all thinges to bee in him Hebrues 4.13 There is no creature which is not manifest in his sight but all thinges are naked vnto his eies with whom wee haue to doe Secondly that hee neither
but not to be able to be hindered 6 More Gods would be either vnperfect or superfluous 6 It is not lawfull to imagine god to be such a one as sufficeth not for the wielding and menaging of all things neither such a one as is superfluous or idle without manifest impietie and absurditie seing there is nothing superfluous or idle in god But if there be put more gods either each of them will be too weake to rule all and so imperfect and not worthie of the title and name of diuinitie or one will suffice for the guiding of the whole world and so the rest shall bee idle superfluous and needelesse Wherefore there must needes bee but one god that hee alone may suffice for all 7 There can bee but one infinite 7 There can be but one infinite for if there were more infinites none shoulde bee present euerie where and rule all Wherefore there cannot be more but one onelie god which is infinite 8 There is but one first cause of al things God is that first cause 8 But one first cause How many are called Gods in scripture Therefore he is but one Obiect Manie are called Gods Psal 82.6 I haue said yee are gods 1. Cor. 8.5 Manie are and are called gods in heauen and in earth Exod. 7.1 Moses is called Pharaos god Likewise the gods of the heathen Therefore there is not one god onely Ans There is an ambiguity double signification of this word God which sometimes signifieth him who is by nature god and hath his being not froÌ„ anie thing but from himself and by himselfe and all other thinges are from him Such a God is but one onely Sometimes it betokeneth not the verie Diuine Eternall and immense Essence but a god either so entitled for some similitude of the Diuine properties dignitie and diuine office and function Or an imaginarie and faigned god Such Gods are manie First Iudges and Magistrates are entitled and called gods not that they haue the Diuine Essence communicated vnto them and are by nature GOD but because they beare a Diuine office and function that is because they are the Deputies and Vicegerents of GOD by whom as by his instrumentes and seruaunts hee exerciseth his power and iudgementes here on earth and therefore dooth furnish and arme them with Wisedome Fortitude Power Authoritie and Maiestie as much as is necessarie and sufficient to bridle the mindes of the multitude beeing desirous of licenciousnes and to holde and keepe them in feare and obedience hee dooth also vouchsafe them the honour of his name that the Subiectes may thereby know that they haue to deale not with men but with GOD himselfe whose Vicegerents they are whether they obeie their Magistrate or repine against him Rom. 13.2 Whosoeuer resisteth the power resisteth the ordinance of God Secondly The Angels also are called Gods both for the excellencie of their nature and giftes power and wisedome as also for the diuine office and function which God exerciseth by them in this world in defending the godly and punishing the wicked Thirdly The Diuel is called the God of the world for his great potencie and power which hee hath ouer men and other creatures by the iust iudgement of God 2. Cor. Ephes 6. Nowe Idols are called Gods by a figuratiue spâ—â—che of imitation imitating and following therein the opinion of men who saigne a diuinitie in creatures feare them trust in them and rest on them Exod. 20.3 Thou shalt haue none other Gods before me Philip. 3.9 whose God is their bellie 4 What these words Essence Person Trinitie betoken signifie The explication of these wordes serue much for the vnderstanding of the vnconceiueable mystery of the Trinitie and therefore is it not to bee read with a running eye ESsence as it is vsed in this doctrine for substaunce is a thing subsisting by it selfe that is a thing hauing a proper beeing not sustained in another although it bee communicated to moe That is saide to be communicable or communicated which is common or may bee made common to moe That is saide to bee incommunicable which is not in moe neither can bee affirmed of moe Mans essence is communicable and common to manie 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 euerie man hath his Essence distinct from others neither are all one man but manie men But the Essence of God is communicable in particular because the selfesame Deitie in number and that whole and entire is common to the three persons is the substance of the three persons and therefore the three persons are that one God who created all thinges not three gods A person is a thing subsisting indiuiduall liuing vnderstanding incommunicable not susteined 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 qualitie or motion Indiuiduall Not any generall but a particular one in number and therefore vndiuidable and called indiuiduall Liuing No inanimat thing which hath no life as a stone Vnderstanding A thing which hath sense onely as are brute beastes who are thinges liuing and sensible but not vnderstanding and therefore are no persons Incommunicable Not the diuine Essence which is common to three not the substaunce of mans nature or any other thing created which is communicated to the thing begotten thereof or thence deriued Not susteined in another Not the human nature of Christ because this is personallie susteined of the word that is so that it together with the word is the substaÌ„ce of one Christ except it were subsisting in the word should not at al be Neither part of another Not the soule of man which as long as it is conteined in the bodie is part of man 5 What difference betweene Essence and Person IN the Church Essence is the verie being of God Person is the manner of his being which manner of being is threefold and so maketh three Persons by the name of Essence is vnderstood that which God the eternâ—â—â—â—ther and Sonne and holy Ghost eache of them aâ—â—â—n themselues absolutely and is common to them three euen the verie eternal and one onely Deitie or the verie being of God By the name of Person is signified the manner after which that beeing or Essence of God is in eache of these three or the proper and seuerall manners of eache of their beeings That is Person is that which eache of these three are respectiuely or being compared one to the other or is that very being of god considered respectiuely to one and another and distinct by a proper and peculiar manner of beeing and subsisting from the others Wherefore in number there is one and the same Being or Essence in God that is in each of these three who are god but it is after a
a sonne and a man and yet the manhoode or to be a man is one thing the fatherhoode or to bee a father another but there is not one subsistent which is the father and another subsistent which is a man but one and the same subsistent is both because both manhoode and fatherhoode is in him manhood absolutely fatherhood respectiuely as in regard of his Sonne Of the worde essence also it is furder to be noted that God or the Deitie or diuine essence is not in respect of the persons the same which the matter in respect of the effect because God is vnchaungeable neither is compounded of matter and forme Therefore we cannot say wel Three persons are or consist of one essence Neither is it as the whole in respect of the parts because God is indiuisible Wherefore it is not well saide that the person is a part of the essence or the essence consisteth of three persons for euery person is the whole diuine essence one and the same Neither is it as the general to the speciall because the persons are not specials but indiuiduals Neither is it simplie as the special to the indiuiduals because the diuine essence it selfe is indiuiduall or one in number and the persons are not another or a diuerse or a separated thing from the essence but euery person is that essence Therefore it is well said God or the Diuine essence is the father is the sonne is the holy ghost Likewise The three persons are one God or in one God Againe they are one and the same essence nature diuinity wisedome c. They are of one or the same essence nature diuinitie c. Yet it cannot bee saide well they are of one God Wherefore the diuine essence is in respect of the persons as a thing after a rare and singular maner communicated in respect of those things vnto which it is common For neither is there the like example of community in any created things For a generall is a certain thing common to manie specials a general and special to manie indiuiduals but yet so that they are affirmed of those manie plurallie not singularlie as that the father and the sonne or this father and sonne are two liuing creatures two men But wee maie not speake after this sort of God and the diuine persons as to saie the father and the sonne are two Gods two spirites two omnipotentes c. Because there is but one GOD one spirite one omnipotent c. Wherefore that affirmation the father is God the Son is God the holy Ghost is God is a true affirmation affirming that which is more common of a thing which is more restrict that is affirming the essence of the indiuidual which hath in some sort an analogy and proportion only with the speciall affirmed of his indiuiduall but is not at al the same nor of the same kind 6 Whether these names are to be vsed in the Church THese names are to be vsed and reteined in the church Obiection But these names namely Essence person and Trinitie are not in the Scripture therefore they ought not to be vsed and reteined in the Church Answere These names which are not in the Scripture neither the words themselues nor the sense of them are not to be vsed but both the names them selues of essence and person are found in the Scripture and the thing also or the doctrine it selfe concerning them The name Essence is expressed by the name of Iehoua which is frequent in the Scripture Likewise by the name of Beeing which often also offereth it selfe in the Scripture Exod. 3.14 I am that I am Reuel 1.8 Which is and which was and which is to come The woorde Person is expressed by the greeke woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. which woord is there interpreted Person The ingraued forme of his person The name of Trinitie is signified 1. Iohn 5.7 There are three which beare recorde in heauen the father the woorde and the holie ghost and these three are one And this for the names themselues Now for the thing As often as is mentioned one Iehoua so often is mentioned one essence As often as the Father the Sonne and the holie ghost is called Iehoua so often the three persons of the Diuinitie are expressed that is three subsisting three vnderstanding c. And this aunswere yeeldeth the first cause why these woordes ought to bee reteined in the Church because namelie they are extant in the holie Scripture either in woordes or in sense and meaning The Second cause is because they are fit to expound the phrase and speech of the Scripture vnto the vnlearned And furder if no woordes were to bee vsed but such as are extant in the Scriptures all interpretation shoulde bee taken away For interpretation requireth that the words of Scripture bee expounded to the vnlearned by such words as being more vsual in other languages or matters doctrines are more easie for them to vnderstand paueth and maketh plaine away vnto them for the vnderstanding of the speech and phrase of Scripture The third cause is that the sleights and sophismes of heretiques which for the most part they goe about to cloake and couer with the woords of holie Scripture are more easily espied and taken heede of if the same things bee expounded in diuerse woordes and those especiallie short perspicuous and significant So the sectaries and followers of Seruetus do confesse that the Father the Sonne and the holy ghost are one God but not one in essence but by propagation that is that they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same in substance but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like in substance Likewise they graunt the Sonne to be true God but they deny him to bee the same in substance with his father But therefore is it that heretiques will none of the Churches phrase speech because they dislike the thing it selfe For if there were a consent an according in the thinges we shoulde easily come to an agreement about the woordes 7 How many persons there be of the Diuinity or God-head IN one diuine essence are subsisting three persons Three persons are one God and one God is three persons and those truely distinct one from another by their properties namely the Father the Sonne and the holy Ghost each of which three persons notwithstanding are one and the same God eternal infinit most perfect in himselfe And these persons are consubstantiall and coeternal without any confounding of their properties and respects as also without anie disparagement or inequalitie betweene them And that there are three persons each of which are that one true God creatour of all thinges is prooued first by testimonies of Scripture which are taken partly out of the olde Testament and partly out of the newe The old Testament yeeldeth vs many testimonies Gen. 1.2 The spirite of God mooued vpon the waters Then God said let there be light Exod. 3.2 The Lorde is
saide to haue appeared vnto Moses in a flame of fire out of the middest of a bushe Steuen Acts. 7.30 calleth him the Angell of the Lorde which is Christ the Sonne of God euen that Angell of the great counsaill Isay 61.1 The spirite of the Lorde God is vpon me therefore hath he annointed mee he that sent me to preach good tidinges vnto the poore to binde vp the broken hearted Heere the spirite is discerned both from him that annointeth and from him that is annointed Hee is discerned also by his giftes because he saith Vpon me that is dwelling in me sanctifieng me Therefore these be three diuerse persons subsisting But yet there are both mo and more cleare testimonies in the newe Testament Mat. 28.19 Teach all nations baptising them in the name of the father and the Sonne and the holy Ghost Iohn 14.26 The comforter which is the holy Ghost whom the father will send in my name Ioh. 15.26 When the Comforter shal come whom I wil send vnto you from the Father euen the spirite of trueth which proceedeth of the Father 2. Cor. 13.13 The grace of our Lord Iesus Christ and the loue of God and the communion of the holie Ghost be with you al. In this saying of the Apostle inuocation is ioyned with an application distinction of the 3 persons By grace he meaneth the benefites of Christ by Loue the acceptation whereby GOD for his Sonnes sake doth receiue vs into fauor by the communion of the holie ghost his gifts which are common vnto the godly 1. Iohn 5.7 There are three in heauen which beare record Tit. 3 5 God saued vs by the washing of the new birth and the renewing of the holie ghost which he shed on vs aboundantlie through Iesus Christ our Sauiour Heere hee maketh three authors of our saluation Ephes 2.18 Through him we haue an entrance vnto the father by one spirite Gal. 4.6 God hath sent forth the spirit of his sonne into your harts Therefore it is one spirit which the father the Sonne sendeth Secondly The same is proued by those places of Scripture which giue vnto these three the Father the Sonne and the holie Ghost the name of Iehoua and true God In like manner those places wherein those thinges which are spoken of Iehoua in the old Testament are in the newe referred expressely and most plainly to the Sonne and the holy Ghost Thirdlie those places which attribute the same whole diuine essence to the three and shew that the Sonne is the proper Sonne of the father most truly begotten of him and that the holy ghost is the spirit of the father and the Sonne and that so proper and peculiar as that he is and proceedeth of God which is the father and the sonne The sonne therefore and the holie Ghost haue the same and that whole essence of the Deity which the Father hath The Sonne hath it communicated of the father by beeing borne of him and the holy Ghost of the father and the sonne by proceeding from them Fourthly those places which giue vnto the three the same attributes or properties and perfections of the diuine nature namely eternity immensity omnipotency c. Fiftly those places which attribute to the three the same effects or works proper vnto the Deitie namely creation preseruation and gouernment of the world as also miracles and the saluation of the Church Sixtlie those places which yeeld to the three equall honour and worshippe and such as agreeth to the true god alone By this consent therefore of the olde and newe Testament it is confirmed that one GOD is three persons truely distinct and those three persons are one God By this also we vnderstand that it is truly said that the father is other from the sonne and the holie ghost and the holie Ghost other from both but not truly that the father is another thing from the sonne the sonne another thing and the holy ghost another thing For to be another thing betokeneth a diuersitie of essence to be other a diuerse manner of existing or a distinction of person Nowe the three distinct persons haue not a diuerse Deity but one and the same in number 8 How the three persons of the godhead are distinguished THese persons are distinguished two waies The three persons distinguished by their inwarde workes mutuallie directed towardes one another by their inward woorkes and by their outward woorkes Their inwarde works are those which the persons haue and exercise one towardes another By these then they are distinguished in that the father is and existeth of himselfe not from another Hee begot the Sonne inspired the holy Ghost by communicating his essence vnto them after an vnspeakable manner The sonne hath his beeing from the father beggotten of him from euerlasting that is he hath the same essence with the father but communicated vnto him from the father The holie ghost proceedeth from euerlasting from the father and the Sonne that is hath the same essence but communicated vnto him from the father and the Sonne Obiection That which is not vnderstoode cannot be discerned or distinguished the manner of the begetting and generating of the Sonne and of the proceeding of the holie ghost is not vnderstoode Therefore they cannot bee discerned or distinguished Aunswere Those things cannot be discerned which are not at all vnderstoode neither in respect of the proper causes thereof nor in respect of the effects But that the son is begotten of the father and the holy ghost proceedeth from the father and the sonne we know out of the holy Scriptures We vnderstand also in some sort what this is namely the sonne to be begotten of the father For to bee borne or to be begotten is to be produced out of his essence who begetteth to haue his essence communicated vnto him of him who begetteth Albeit the maner whereby the eternal father communicated his essence the same whole and entire vnto his son we conceiue not The like also is to be vnderstood concerning the proceeding of the holy ghost Here is to be obserued also that it is truly said The son is begotten The holie ghost proceedeth Likewise The diuine person is produced begotten proceedeth of the essence of the father or of the father and the son But not truly The diuine essence is produred or begotten or proceedeth Yet truly it is said The diuine essence is giuen communicated to another receiued of another The reason hereof is for that to bee giuen communicated receiued The person not the essence of the Sonne is begotten stretcheth further than to bee produced begotten or to proceede For not whatsoeuer is giuen communicated receiued is also begotten Further that is said to bee begotten not which is communicated to the thing begotten but that vnto which the substaunce of him that begetteth is communicated So the essence of GOD the father is not begotten or produced from another and yet the selfe same essence of it selfe subsisting is giuen and
or second causes produceth those effectes to which those creatures or causes are by the accustomed and common order of nature fit and so made of God as when he susteineth vs by nourishments Deutr. 8 3. and driueth away diseases by medicines Isay 38.21 Take a lump of drie figges and lay it vpon the boile and he shall recouer So likewise God by his worde written read heard sheweth vnto vs both his will himselfe Luk. 16.29 They haue Moses and the Prophets let them heare them His mediate working sometimes by good means sometimes by bad Moreouer the mediate woorking or action of God is doone sometimes by good sometimes by vitious and sinfull instruments as wel naturall as voluntary Yet in such wise that the work of God in them and by them is alwaies most good most iust and most holy For the goodnesse of gods works depend not vpon the goodnesse wisedome and rightnesse of the instrument but of god As touching good instruments that by thē God worketh verie wel there is no controuersie among the Godly but of euill instruments all thinke not the same Neuerthelesse yet except we wil deny 1 the trials and chastisementes of the Godlie or 2 the punishmentes of the wicked which are doone by the wicked both to bee iust and to proceede from the will power and efficacie of God as also 3 the vertues and such actions and deedes of the wicked as haue beene for the safetie of mankinde to be the giftes and blessings of God that is except we will deny that God is a iust iudge of the world and power-full in operation and the efficient of all good thinges wee must needes doubtlesse confesse that God doth also execute and accomplish his iust and holy works and iudgementes by euill and sinfull instruments So God Numb 23.8 blesseth Israell by Balaam Deutr 13.3 tempteth the people by false Prophetes 1. Sam. 16.14 vexeth Saul by Satan 2. Sam. 15 12. punisheth Dauid by Absalon 8 He worketh al good things Euen in all creatures 8 All good thinges done by the will of God both great and small hee woorketh good things so that not onely hee doth engender and preserue in them a generall power and force of woorking but doth also effectuallie moue them so that without his will being effectuall and woorking that power and force neuer in any thing sheweth forth it selfe or is brought into act that is not onlie all force of working but also the act and operation it selfe is in al creatures from GOD as the efficient thereof and directer For by the name of good are vnderstood What thinges are saide to bee good 1 The substances and natures of thinges 2 Their quantities and qualities forces or powers or inclinations 3 Habits and faculties of the minde conformed to the will of God 4 Motions actions and euents as they are motions and agree with the Law of God 5 Punishments as they are the execution of gods iustice and are inflicted by god the most iust and righteous iudge of the world All these since they are either things created of God or some thing ordained by him and agreeing with his diuine Lawe and iustice they must needes both partake of the nature of good and proceed from god their efficient and by his prouidence continue and be directed Furder 5 All thinges present past and to come done by God whereas al thinges are saide to be done by the prouidence of God we vnderstand both things past euen from the beginning of the woorlde thinges present and thinges to come euen to all eternitie Isay 46.9 Remember the former thinges of olde for I am god and there is no other god and there is nothing like me c. 9 He permitteth also euill things to be doone 9 God permitteth euill thinges Euill is twofolde the one of crime or offence which is sinne the other of pain or punishment which is euerie destruction or affliction or forsaking of the reasonable creature inflicted by God for sinne Example of each signification meaning is Ier. 18. The euill of punishment is a Moral good and is done by God If this nation against whom I haue pronounced turne from their wickednesse I will repent of the plague that I thought to bring vpon them But now because the euill of paine or punishment being the exequution of the Law and declaration of Gods iustice is indeed a natural euil as it is a destruction of the creature but is in a consideration a moral good as it is agreeing with the order of gods iustice this sort of euils also not onely as it is an action or motion but also as it is a destruction or affliction of sinners is to bee ascribed to God as autor efficient thereof 1 Because hee is the first cause efficient of al good things now all euill of punishment or pain as it is a punishment dooth partake of the nature of morall good because the law and order of Gods iustice requireth the punishment of sinne 2 Because it is the part of a iust iudge to punish sinne But God is iudge of the world wil be acknowledged the maintainer of his iustice and glorie 2. Chron. 19.6 Ye execute not the iudgements of man but of the Lorde 3 Because the whole Scripture with great consent referreth both the punishments of the wicked and the chastisements and exercises Martyrdomes of the godly as also the passion and death of the Sonne of God himselfe which is a sacrifice for the sinnes of men to the effectuall and forcible working of the will of God As Amos. 3. There is no euill in the Cittie which the Lorde hath not doone Isay 47.5 I the Lord make peace and create euill Wherefore wee account in the number of good things the punishments of the wicked and gods iudgements which God not onely by his vnchangeable decree wil haue doone but also doth them by his effectuall power and will For although destruction be euill in respect of the creature who suffereth it yet is it good in respect of the Law and order of diuine iustice exacting it and in respect of God most iustly inflicting it executing as it were the proper and peculiar woorke of the iudge of the worlde 1 Obiection Wised 1.13 God made not death Answere True not before sin when he created all things 2 Obiect Hose 13.9 Thy destruction is of thy selfe Israel Answere True as concerning the desert but as concerning the effecting or inflicting of their punishments it is from God 3 Obiect He will not death Ezech. 18.23 33.11 Answere He wil not death with a desire of destroying God wil and wil not death or that he delighteth in the destruction vexation or perdition of his creature neither would he it or woulde effect or cause it if it were nothing else but a destruction and perdition But he will it woorketh it and delighteth in it as it is the punishment of sinne and the
execution of his iustice or the deliuerie of his Church or a chastisement or triall or Martyrdome or ransome Isay 1.24 Psalm 2.4 Prouerb 1.26 4 Obiection Hee will that all men shall bee saued 1. Tim. 2.4 2. Pet. 3.9 Answere All men that is all sorts of men For out of all sorts of men he chooseth his chosen Now of euil of crime or offence Euil of crime as it is such God doth only permit and not wil. there is another consideration For these as they are sinnes or euils of crime are not considered as good S. Iames saith of them let no man when he is tēpted that is when he is sollicited to euil say that he is tēpted of God Therefore God neither intendeth them in his counsel purpose neither alloweth nor worketh nor furdereth them but only suffereth or permitteth them to bee doone of diuels men that is doth not hinder thē from not being doone when yet he could hinder them partly to shew in punishing them his iustice partly to shew in pardoning them his mercy Gal. 3.22 The scripture hath concluded all vnder sin c. And Rom. 9.17 For the same purpose haue I stirred thee vp c. But in the mean season the forsaking of his creature or depriuing him of diuine light rightnesse the action it selfe which diuels mē sinning do against the Law wil of God he notwithstanding by his generall prouidence efficacy wil moueth but to such an end as doth best agree with his nature law iustice goodnesse whether it be knowen or vnknowen to vs. Therefore sinnes are truely said to be doone not by the wil or working but by the permission of God The word permission in this place is to bee reteined because both it and others of the same force are sometimes found in the Scripture As Gen. 26. and 31.7 Psal 105.14 But yet we must expound it aright out of the scriptures For God neither will nor will not sinnes simplie but in some respect he wil and in some respect hee will not but onely permitteth them Which that it may the better be vnderstood we must knowe that in euery sin or euil of crime are two things namely the material or subiect and the formal Sinne is alwaies both in a good subiect and to a good end directed by God that is the corruption it selfe or defect of rightnes sticking inherēt in the subiect The subiect is a thing positiue or a thing of nature as an inclination motion action therefore dooth it partake of the nature of good is wrought and moued by god but corruption is not wrought by God but came vnto the subiect by the wil of diuels and men forsaking God Wherefore no sinne can bee or bee imagined which is not in some good thing and hath adioined vnto it some consideration and respect of good Otherwise God for his infinit goodnesse would not suffer it to bee doone neither shoulde it bee desired of any neither should at al be so that it is truly saide that there cannot bee put anie thing which is the chiefe and extreme euill that is such as dooth take away good wholy for it should not bee desired vnder some shewe and apparancie that it hadde of good neither shoulde it haue a subiect wherein in to bee Sinne alwaies is to bee discerned from good and so shoulde destroie it selfe But albeit euill is alwaies ioyned with good and dooth concurre with it in the same actions or inclinations yet these two thinges are diligently to bee seuered and discerned neither is the woorke of the Creatour to be confounded with the worke of the creature sinning least either God thereby bee made the cause of sinne or the greatest part of the gouernement of the woorlde and humane affaires bee taken from him Heereby wee may vnderstand howe farre foorth god will sinne In sinne God effectuallie will 1 The subiect or matter how he wil not but permitteth it He wil therefore sinnes 1 As concerning their matter that is the actions themselues of men sinning motions and inclinations to obiectes as they are onely such God wil woorketh and directeth For both they partake of the nature of good and if God simplie would them not they shoulde not at all bee done 2. ◠The endes As concerning the endes whereunto God destineth those actions which are sinnes that is hee wil the actions of sinners as they are the punishmentes of the wicked or chastisementes or trials or martyrdomes of the godlie or the Sacrifice of the Sonne of GOD for the sinnes of men But these endes are most good and most agreeing with the nature iustice and goodnesse of GOD. Therefore GOD the first cause of al good will intendeth and woorketh these in the sinnes or actions of the wicked and by a consequent also the actions them-selues which the wicked doe in sinning and by which as meanes GOD attaineth to those endes 3. 3 The forsaking of his creatures As concerning the withdrawing of his grace that is his diuine light and rightnesse This withdrawing is an action proper to god namely his eternall and forcible woorking will destining whom it will to bee forsaken It is also iust and holie because GOD is bound to none and because it is either the exploration and triall of the creature or the punishment of sin And this withdrawing once beeing put the inclinations motions actions of the creature cannot but erre and swarue from the Lawe of GOD and bee sinnes Nowe as the inclinations motions and actions of sinners The corruption of the action or inclination God will not but permitteth are sinnes that is are repugnant to order and nature and swarue from the Lawe of GOD because they are doone without the knowledge of Gods will and purpose of obeying him So God neither will nor ordaineth nor alloweth nor commaundeth nor woorketh nor furthereth them but forbiddeth condemneth punisheth and suffereth them to be committed of his creatures and to concurre with his most iust decrees iudgementes and woorkes thereby to shewe howe necessary and needefull for the creature is the grace of the holie ghost to flie sinne and to manifest his iustice and power in punishing sinne Wherefore the permission of sinne is no idle permission or a cessation and ceasing of Gods prouidence and woorking in the actions of the wicked as if they did depend onely vpon the will of the creature but this permission is of efficacie and woorketh Jt is permission as concerning the formall cause of sinne that is corruption it selfe which the creature hath of it selfe not by anie effection or woorking of GOD but it is of efficacie and woorketh as concerning the motions and actions of the creature sinning which god effectuallie will and moueth as also concerning the withdrawing of his grace the ends whereunto he destineth directeth and bringeth the actions of them that sinne GOD then is saide to permitte sinne 1. Because his will
work so cannot withall not worke or work otherwise because two contradictories cannot bee both at one time true FORTVNE and CHANCE are sometimes taken for the euents themselues or effects which follow causes that are causes but by an accident by reason of such causes Fortune and chaunce as are causes by and in themselues but not knowen to vs as when wee say good or euil fortune happy or vnhappy chance sometimes they signify the causes of such euents either the manifest causes which are causes but by an accident as when any thing is said to be don by fortune or by chance or the hidden and vnknowen causes which are causes by and in themselues As it is said in the Poet Omnipotent fortune and fate ineuitable And they are wont to cal that fortune which is a cause by an accident in voluntary agents whose actions haue some euent that seldom happeneth besides their appointment As he that digging with purpose to builde findeth treasure Chaunce they call an accidentall cause in naturall agentes whose motions haue effects neither proper to them neither alwaies hapning that without any manifest cause directing it as if a tile falling from a house kill one that passeth by By the name of FATE or destiny Fate or destinie The difference between the stoickes and th◠churches doctrine concerning Gods prouidence somtimes is vnderstoode the decree prouidence of God As that of the Poet Leaue off to hope that the fates of the gods are moued with entreaty But the Stoickes by this woorde vnderstoode the immutable connexion and knitting of all causes effectes depending of the nature of the causes themselues so that neither the second causes are able to woorke otherwise than they woorke neither the first cause can woorke otherwise than doe the second and therefore all effectes of all causes are absolutelie necessarie This opinion of the Stoickes because it spoileth God of his libertie and omnipotency and abolisheth the order and manner of woorking in second causes disposed by Gods diuine wisedome not onely founder Philosophy but the Church also reiecteth and contemneth and doth openly professe her dissenting from the Stoickes First because the Stoicks tie god to second causes as if it should be necessary for him so to woorke by them as their nature dooth beare and suffer But the Church teacheth that God worketh not according to the rule or lore of second causes but second causes according to the prescript of GOD as beeing the chiefe and most free gouerner and lord and therefore are subiect and tied to his wil pleasure Secondly the Stoikes were of opinion that neither God nor second causes can doe any thing of their owne nature otherwise than they do The church affirmeth that not only second causes are made ordained by god some to bring forth certaine definit effects some variable and contrary but God himselfe also coulde from euerlasting either not haue decreed or haue decreed wrought otherwise either by second causes or without them and by them either changeable in their own nature or vnchangeable al things whose contrary are not repugnant to his nature that hee hath so decreed them and doth so work them not bicause he could not otherwise but because it so pleased him as it is said Ps 115.3 Our god is in heauen he doth whatsoeuer he wil. And Luk. 1.37 With god shal nothing be impossible that is which is not against his nature or whereby his nature is not ouerthrowen as it is saide 2. Tim. 2. Out of this then which hath beene spoken we answere vnto the argument which was That which is done by the vnchaungeable decree of God is not done contingently but necessarily All thinges are doone by the vnchangeable decree of God nothing therefore is doone contingently neither by fortune or chaunce but all necessarily First wee say there is more in the conclusion than in the premisses when the opinion of the Stoicks is obiected to the Church For albeit the church confesseth al euents in respect of gods prouidence to be necessary yet this necessity is not a Stoical fate destiny because the church defendeth against the Stoikes both liberty in god gouerning things at his pleasure a chāgeablenes in second causes sheweth out of gods word that god could both nowe doe and from euerlasting haue decreed many things which neither hee doth nor hath decreed And therefore the church also hath absteined from the name of fate Necessitie of consequence or supposition doth not take away contingency least any should suspect her to maintaine with the Stoicks an absolute necessity of al things Secōdly if remouing stoicisme yet notwithstāding the necessity of al things the abolishing of cōtingency fortune chance be obiected we make aunswere to the Maior by distinguishing the words For those things that are done by the prouidence decree of god are done indeed necessarily but by that necessity which is by supposition or of consequence not by simple necessity or absolute Wherefore it followeth that all things come to passe not by simple absolute necessity but by that of supposition or consequence And necessitie of consequence doth not at al take away contingency The reason hereof is this Because the same effect may haue causes whereof some may produce it by an order changeable some by vnchangeable order therefore in respect of some it is contingent in respect of some necessary For as the originals or causes of contingency in things are that liberty which is in the will of god and Angels and men and the mutable nature of the matter of the elementes together with the readinesse or inclination thereof to diuers motions and formes so the cause of absolute necessitie in God is the very vnchangeable nature of god but the cause of that necessitie which is onely by consequent is the diuine prouidence or decree comming between those things which are in their own nature mutable also the nature of things created which is framed and ordained of god to certaine effects and yet subiect to the most free wil gouernment of god either according or besides or contrary to this order which himselfe hath made In respect therefore of second causes some things are necessary which are done by causes woorking alwaies after one sort as the motion of the son the burning of any matter put vnto the fier if it be capeable of burning some thinges are contingent which haue causes working contingently that is apt and fit to produce or to forbeare producing diuerse contrary effects as the blasts of windes the locall motions of liuing creatures the actions of mens wils But in respect of the first cause that is of the wil of god all thinges which are or are doone in Gods externall and outward woorks are partly necessary partly cōtingent necessary as euē those things which haue second causes most chaungeable as that the bones of Christ on the crosse were not broken
by the souldiers by reason of the vnchangeablenes of the decree prouidence of God contingent by reason of the liberty of his eternal and vnchangeable decree and the execution thereof euen those thinges which as concerning their owne nature haue second causes most vnchangeable as the motion of the sunne shadowes What contingencie is denied If therefore by contingency they meane the changeablenesse of effects which they haue by the nature of second causes or by the power and libertie of God it doth not follow that things are not contingent because of that necessity which they haue by the prouidence of God For this dooth not take away but preserueth rather the nature order maner of woorking in second causes ordeined by God But if by contingency they mean the changeablenes of second causes and effects so floting and wauering that they are not ruled and gouerned by Gods prouidence any such contingency the Scripture dooth not admit or approue Whether the motions of a creature are contingent or necessarie Hereby we also vnderstand when it is demanded concerning the motions effects of creatures whether they are to be termed necessarie or contingent that some verily are more rightly properly called contingent than necessarie though both contingent necessary are wrought by diuine prouideÌ„ce For they are rather to bee called such as they are of their own nature by the nature of their neerest causes than as they are in respect of Gods prouidence which is a cause more remoued farther off And nothing is more either certaine or manifest than that according to the nature of second causes some thinges should bee changeable some vnchangeable yet by the power of God though al things in the creatures may bee changed they are made notwithstanding vnchangeable because of the certaintie of his decree and diuine prouidence So likewise we answere concerning fortune chance What fortune and chaunce is denied For if by these names be vnderstood such causes or euents by accident as haue no cause which is proper and by it selfe a cause they ought to be far abandoned from the church of Christ But if wee vnderstand thereby a cause which is by it selfe a cause proper though vnknowen to our senses and reason or such causes by accident which haue notwithstanding some secret proper cause adioined nothing hindereth in respect of second causes which are causes by accideÌ„t in respect of our iudgemeÌ„t whereby we attain not to the proper that which is by it selfe the cause of these euents that to be or to be a thing fortuning or don by chance which in respect of gods prouideÌ„ce commeth to passe by his most accurate and vnchangeable counsel decree according to those sayings Matth. 10.29 One sparowe shal not fal on the ground without your father And Pro. 16 33. The lot is cast into the lap c. The fifth Sophisme of the mutility or vnprofitablenesse of meanes THat which shal be vnchaungeably and necessarily God is effectual in working by meanes which himselfe hath freely ordained by the wil prouidence of god in vain to the furdering or hindering of that are means applied as the vse of the ministery the magistrate lawes exhortations promises threatnings punishmeÌ„ts praier our study endeuors But al things are done by the decree of god vnchangeably neither can they which woorke by the prouidence of God worke otherwise than they doe Therefore al those means are vaine fruitlesse Ans It is not necessary that the first principal cause being put the second instrumeÌ„tal cause should be remoued and taken away In vain are second causes means applied if god had determined to execute his decrees without meanes neither had commaunded vs to vse them But seeing god hath decreed by those means in some to worke faith conuersion some to bridle keep vnder some to leaue excuselesse hath for that cause commanded vs in his word to vse theÌ„ they are not in vain vsed and applied Yea when there commeth no profit by these meanes yet they profit to this that they leaue the wicked without excuse As therefore the sunne doth not in vaine daily rise and set neither are the fieldes in vaine sowed or watered with the raine neither bodies in vaine with foode refreshed though God createth light and darcknesse bringeth forth the corne out of the earth and is the life length of our daies so neither are men in vaine taught or study to conform their life vnto doctrine though all auaileable actions and euentes proceede not from any but from God For God from euerlasting decreeed as the endes so the meanes also and prescribed them vnto vs whereby it seemed good to him to bring vs vnto them Wherefore we vsing those meanes doe well and obtaine profitable and frutefull euentes but if wee neglect them either by our fault we depriue our selues or others of those blessings offered by God or if God euen in this contempt of his woorde haue mercie of vs or others yet our conscience accuseth vs of open and grieuous sinne Wherefore wee must vse meanes Why wee must vse meanes first that we may obay God therein who both hath decreed endes and ordained meanes to those ends and prescribed them vnto vs neither tempt him by contemning these to our owne peril and danger Secondly that we may obtaine those blessings decreed for vs according to his promise and that to our saluation Thirdly that we may retaine a good conscience in vsing the meanes although the expected euent doe not alwaies followe either in our selues or others The sixth Sophisme of the merit of good euill WHatsoeuer is necessarie doth not merit rewardes or punishmentes But all morall good and euill is doone necessarilie Therefore neither the good meriteth reward nor the euill punishment Aunswere This argument is handled by Aristotle in his Ethicks Lib. 3. Cap. 5. But the aunswere thereto is easie No good worke of the creature meriteth reward First the maior is either particular and so there is no consequence or sequele or beeing generally taken is false and that euen in morall or ciuil consideration to wit in respect of those thinges which are necessarie by supposition and yet are done freely as the actions of men Secondly we grant the reason in respect of the iudgement of god concerning good works For the creature cannot merit any thing no not by his best workes of God Because both they are due and are the effects of God in vs. And therefore the more good things God woorketh in vs so much the more he bindeth and endebteth vs to him Wherefore in the godly Euâ—â— workes merit punishment iustly God crowneth and rewardeth of his free bountifulnesse not their merites but his owne giftes But as touching euill woorkes we deny the reason for they merit punishment and that most iustly For although men forsaken of God cannot but sinne yet the necessity of sinning both
in the word annointing For in the Maior it is taken either for the whole annointing or for that part which is an ordeining to an office but in the Minor it is taken for the other part onely which is the participation of the giftes of the holie Ghost Nowe then according to which nature christ is not annointed that is neither seuerally by a designement to an office neither by both a designement to an office a receiuing of the giftes of the holie Ghost according to that nature he is not Mediatour Christ according to his Godheade is not annointed both with a designement to an office and a receiuing of giftes yet is hee according to his Godheade annointed by an ordaining or designement to an office Therefore hee is Mediatour also according to his Godhead Christ therefore is Mediatour that is the Prophet Priest Christ Mediatour according to both natures and King of the church in respect of both natures For vnto the office of a Mediatour doe mo actions concur whereof some he executeth by his Godhead some by his flesh yet so that they are don performed together the properties of both natures being as it were coÌ„municated Wherefore that we er not here nor coÌ„ceiue amisse these two rules ar to be obserued The first the properties of the one nature in the mediator are attributed to the other in the concrete that is to the person yet still in respect of that nature whose properties they are This is called the communicating of the properties it is a certaine kind of Synecdoche The second The names of the mediatorship are attributed to the whole person in respect of both natures yet reseruing still the properties of each nature and the differences of actions For to the perfourming of the Mediatourship the properties of faculties and operations both of the diuine and of the humane nature are required 2 WHAT IS CHRISTS PROPHETICALL FVNCTION The signification of the name Prophet THE worde Prophet commeth from the Grecke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to publish abroade things either present or to come A Prophet in general is a person called of god who publisheth and expoundeth vnto men the will of God concerning things either present or to come which without some reuelation from God remain vnknowne to vs as being such to the knowledge wherof men were not able by themselues to come A Prophet is either a minister or the head and chiefe of the Prophets which is Christ Of Ministerial Prophets some are of the old some of the new Testament Of the new Testament some are specially so called some only in generall What the Prophets of the old Testament were The Prophets of the olde Testament were persons immediatlie called and instructed of God himselfe either by instinct or by dreams or by diuine visions or by speeches had by God with them that they should declare to men to whom they were sent the true doctrine concerning God and his worship and cleanse and cleare it from errors and corruption that they should recount illustrate the promise of the Messias to come and his kingdome and benefits of remission of sinnes and eternal life by and for him to bee giuen to all beleeuers that they should foretell future euents good and bad and rewards and punishments that they should guide administer and order many counsels and offices politicke or ciuil hauing diuine and certaine testimonies to warrant them that they could not erre in such Doctrine precepts and counsels as they propounded in the name of God Those testimonies were especially these 1 The continuall consent of the Prophets in Israell of Moses and the Patriarcks both one with another and with those first diuine reuelations which were giuen at the creation in Paradise 2 Miracles certainly comming from God 3 The euents of things exaâ—tly aunswering to the sacred oracles and predictions of the Prophetes 4. The Testimony of the holy Ghost thoroughlie perswading and conuincing mens minds concerning the truth of Propheticall doâ—trine Such Prophets were Adam Seth Noa Abraham Isaac Iacob Ioseph and other and afterwards Moses they who succeeded him among the people of Israel A Prophet of the new testament specially so called What a Prophet of the new Testament is both in generall and in special is a person who by diuine instinct and through speciall reuelation of the holie ghost doth certainly foresee and foreshewe thinges to come As were the Apostles Agabus Acts. 11.28 cap. 21.11 and the Disciples telling Paul through the spirite that hee shoulde not goe vp to Ierusalem Acts. 21.4 c. A Prophet of the newe Testament in general is called anie whosoeuer hath the gift of vnderstanding expounding and applying the Prophecies and writinges of the Prophets who are properly so called to the present vse of the church So is this word vsed 1. Cor. 14.3.4.5.29 This function gift of prophecying that is of expounding applying the Scriptures of the Prophetes and Apostles to the vse of the Church is at al times necessary That other of foretelling things to come not so and therfore is it but temporary and for a time The great and chiefe Prophet which is Christ Christ a Prophet from the beginning of the church to all eternitie is a person immediatelie ordained of god euen from the beginning and cradel of the Church in paradise to al eternity sent of the father to declare the wil of god towards mankind to institute and appoint a ministerie to teach by the woorde and Sacramentes the holy ghost working together with him and lastlie in the fleshe to preach the gospel and to make knowen that hee is the Sonne consubstantiall and of the same substaunce with the father and author of the Euangelique doctrine kindling it in the harts of men and not only preaching it as a Minister And therefore Christ is called the WORDE not onely in respect of the father of whome in cogitation beholding himselfe and considering the image of himselfe not vanishing but subsisting consubstantial coequal coeternall to the father himselfe hee was begotten but also in respect of vs because hee is that person which spake to the fathers and brought foorth the liuing and quickening woorde or Gospell out of the bosome of the Father What Christ according to his propheticall fuâ—ction was to doe Wherefore the propheticall function of Christ is 1 To open declare vnto men God his secret will of sauing beleeuers by and for him shewed vnto him immediatly from God himselfe 2 To refine and purifie the Lawe and woorshippe of God from corruptions Mat. 5.67 he interpreteth the Lawe Ioh. 1.18 The sonne which is in the bosome of the Father he hath declared him Iohn 8.26 The things that I haue heard of the Father those speake I to the woorld 3 To open the promises of the gospell concerning himselfe to bee borne to suffer and to die concerning remission of sinnes our reconciliation vnto God
he was borne of the substance of the Virgin pure from al stain or corruption and so was personally vnited with the Word Obiection Euerie sonne is either natural or adopted Christ according to his humanitie is not the naturall sonne of god hee is therefore the sonne of god by adoption Aunswere The Maior of this reason albeit it may be graunted according to ciuil constitutions yet is it false in diuinitie because it compriseth not a perfect and sufficient enumeration of the sonnes of God For there are sonnes of God by grace as the Angels Iob. 1.6 likewise Christ according to his humanity which yet are not adopted sonnes Replie Grace is adoption Christ according to his humanitie is the sonne of GOD by grace therefore hee is the sonne of GOD by adoption Answere The Maior of this reason either is particular and so nothing is inferred thereby or if it be generallie taken it is a fallacie For grace is more large in signification then is adoption and is in respect of adoption as a generall in respect of a speciall For besides the grace of adoption there is also the grace of creation in respect of God creating and conforming Angels and men vnto himselfe the grace of conception and vnion in respect of God the Father the sonne and the holy Ghost forming and fashioning after a singular maner the flesh of CHRIST in the wombe of the Virgine and vniting it vnto the sonne 3 Why Christ is called the onelie begotten and first begotten sonne of God Christ is the onely begotten sonne of God according to his Godhead onely CHrist is called the onelie begotten sonne of God according to his diuine nature Because according to this he alone onely was from euerlasting begotten of the substaunce of his father and therefore hath no brethren of this generation and nature For of no other it is saide that the father giueth him to haue life in himselfe and again that in him dwelleth all the fulnes of the godhead bodilie Obiect He that hath brethren is not the onelie begotten Christ hath brethren Therefore he is not the onelie begotten sonne of god Aunsw The Maior is to be distinguisted He that hath brethren to wit of the same generation and nature hee is not the onely begotten Christ hath brethren but not of the same generation and nature because not any haue been begotten from euerlasting of the substance of God the father Therefore he is the onely begotten son of God in respect of his Godhead Replie He that hath a generation or begetting vnlike to the generation of other sonnes is in respect thereof said to be the onelie begotten Christ according to his humanity hath a generation vnlike to the generation of other sonnes of God Therefore Christ is called not in respect of anie eternall but of this temporall and miraculous generation the onelie begotten Aunswere The Maior is true of such a son as hath a generation vnlike in the whole kinde that is both in nature and in the manner of the generation But Christ according to his humanitie hath a generation diuers from vs not as concerning his nature the terme or ende of his generation but onely in respect of the manner For hee is true man Why Christ according to his manhood cannot bee called the onely begotten hauing a humane nature the same altogether with ours in kinde but borne after a singular manner of the virgin by the operation of the holy Ghost Wherefore according to his humanitie hee cannot bee called the onely begotten sonne of GOD. 1. Because according to this nature hee hath brethren of the same generation and nature Heb. 2.11.14 2. Because neither the scripture neither the Church vseth anie such forme of speech 3. Because the word onelie begotten doth not designe the peculiar manner of his conception and generation but the verie nature or essence it selfe which by generating that is by begetting and by waie of birth is produced The first begotten not the first created hee is called according to both natures Christ called the first begotten according to both natures According to his godhead both in respect of time and of worthines because he before all was begotten from euerlasting of the father and is perfect God and all were made by him and by and for him are deliuered and receiue the right of sonnes According to his humanitie also he is called the first begotten in respect of his worthinesse onelie and right 1. Because he was begotten after a singular manner 2 Because he hath his subsistence in the person of the Word to the vnitie whereof the humanitie was assumed 3. Because he hath by his merite purchased the right of sonnes for others 4. Because in gifts workes maiestie authoritie he vnspeakablie excelleth all the sonnes of God euen Angels themselues and it Lord and head of thē all Vnto Christ therefore in respect of his humanitie agreeth this which of old was signified by the type of the first born For after the decease of the father the first-born took two portiōs of his fathers goods when as the rest had each but one Now the cause of that right was his office and function For hee succeeded into the roome of his father so that hee had authoritie ouer his family and the rest of his brethren and did beare rule ouer them Gen. 27. 29. 37. So Christ the sonne of GOD hath also right according to his humanitie ouer the rest of his bretheren and all the sonnes of God and he but one hath receiued moe and more excellent giftes than haue all the rest because hee is the Lord of his fathers house the rest are his ministers Nowe because wee cannot beleeue that Christ is the only begotten son of God and much lesse can beleeue in this only begotten son of God vnlesse withal we beleeue that Christ is true God euen that euerlasting Word of the same substaunce dignitie power and nature with the father it remaineth therefore that herein brieflie we deale against the heretiques who impugne it 4. WHETHER CHRIST BE THE SONNE COETERNAL WITH GOD THE FATHER OR OF CHRISTS DIVINITIE WHen the question is made whether Christ be the eternall sonne of god or Whether he be that one true and eternall god these sower thinges are demaunded The first is whether the sonne of god or the Word be a subsistent or hipostasis or person in the flesh before the flesh that is whether in christ man there be besides his soule and body a spiritual nature or substaunce which was also existing before Christ borne of the Virgin and wrought and accomplished the workes of god and is the sonne of god and is so called in scripture That he is a subsistent the church beleeueth and proueth against Samosatenus Photinus Seruetus and others The second is whether hee bee a person truely distinct from the father Wee are to holde that the Word is a person distinct from the father against Noetus and Sabellius who
would haue the same to be the person of the father and the son the holy ghost which in respect of diuers functions actions is now called the Father nowe the Son now the holy ghost And therefore were they called Patripassians also against Seruetus who coâ—foundeth the sonne and the holie ghost The third is whether he bee equal vnto the father The fourth is whether he be consubstantiall that is of one and the same substance and essence with the father Those two namelie equal and consubstantiall are trulie and iustly maintained against Arius Eunomius Macedonius c. and the Tritheits of our time who make either the father alone to be eternall and the sonne to haue beene created of the father before other things or make the sonne also coeternall with the father but inferior vnto the father Wherfore by these mens opinion the father and the sonne are two essences and two spirits by a consequent two gods according to Arius neither eternall nor coequall according to the Tritheites coeternal indeede but vnequall A double way of gathering Testimonies of scripture Moreouer there is a double maner of gathering arguments out of the scriptures whereby the diuinitie of the sonne and the holy Ghost as also other things questioned in diuinitie are confirmed One is when the testimonies of scripture are gathered according to the order of the bookes of the Bible The other when as certain orders or sorts of arguments or proofes are set vnto which the Testimonies of scripture thereto belonging are referred Both waies are good and both verie often necessarie for a Diuine when hee priuately considereth examineth or discusseth controuersies and disputes of Diuinitie and searcheth what is true in them The first way is more laborious and repeating of the same things the latter is more short and compendious and more fit and appliable both for teaching and also that the groundes of the pointes and opinions of Christian religion may the more easily bee conceaued of the minde and more firmely sticke and abide in the memorie for whatsoeuer neede or vse thereof to come THE FIRST CONCLVSION The sonne of God is a subsistent in the flesh borne of the Virgin and before the flesh THE orders or sortes of Argumentes which confirme this Conclusion are eight in number To the first belong those testimonies which expresly teache and distinguish two natures in Christ as that the humane nature was taken by the diuine nature The argument is framed thus He that assumed the flesh is other from the flesh and a subsistent euen before the flesh The word tooke flesh Again That which commeth into the flesh is other from the flesh into which it commeth but the sonne of God or the Word is euen the verie same who assumed and tooke the fleshe and came in it Iohn 1.14 Heb. 2.14.16.1 Iohn 4.2 Therefore the sonne of necessitie is another nature from the flesh taken and a subsistent euen before the flesh borne of the Virgin For that which is the sonne and putteth on and carrieth flesh it must needes be that the same is a person and was subsisting before the flesh was taken Hither also beelong all those testimonies which oppose in Christ his diuine nature to his humane nature or flesh and distinguish that from this as Rom. 1.3 His sonne made of the seede of Dauid according to the flesh Rom. 9.5 Of the fathers concerning the flesh Christ came Therefore there is another thing in Christ besides his fleshe according to which he is not of the fathers nor of the seede of Dauid Phil. 2.6 Who being in the forme of God tooke on him the forme of a seruaunt Wherefore the forme of God in Christ is one thing namely his diuinitie most perfect and the forme of a seruaunt another thing euen his humanitie weake base and seruile Mat. 22.44 Christ is called the sonne and Lord of Dauid Therefore there be diuers natures in him Iohn 2.19 Destroie this temple and in three daies I will raise it vp againe Wherefore there is one thing in Christ which is destroyed euen his bodie and another thing likewise which raiseth vp his destroyed bodie which is the Word who Ioh. 1. is called the onelie begotten sonne 1 Obiection The Word in Iohn dooth not signifie anie person which was subsisting before the fleshe borne of the Virgin but onelie that visible Preacher or teacher Iesus who was made flesh That Iohn meaneth by the Word a person subsisting before the flesh that is was a man weak miserable and abiect Ans This is a notorious manifest impudent corrupting of this place For it is easie for any man to shewe out of the very narration of Iohn that the Word signifieth an hypostasis or person which was existing before Iesus borne of the Virgin For the Word 1. was in the beginning that is was now before existing when thinges were created 2. And that Word was God 3. By whom all thinges were made 4. Who is the author of all life and light Therefore he is a person existing before all thinges 5. Which lighteth euerie man that commeth into the world that is all if not with spirituall yet with naturall light therefore he is their illuminatour who were before the flesh which was born of the Virgin 6. Who being in the world and not knowen 7. Yet came vnto his owne 8. being made flesh that is The word was made flesh by taking flesh not by any conuersion into flesh assuming and taking humane nature of the Virgin Mary For that these woordes the Word was made flesh haue this meaning namely that he who now from the beginning was in the woorlde was made fleshe that is man which before hee was not not by any chaunging or mutation of himselfe but by assuming and taking humane nature other places of Scripture doe demonstrate Heb. 2.14.16 Hee was partaker of the flesh he tooke the seede of Abraham 1. Tim. 3.16 God was manifested in the flesh The Woord therefore assumed and tooke flesh but was not conuerted into flesh that is the diuine nature was distinct from the flesh taken and assumpted Moreouer that Christ man was such a teacher The word was a Teacher from the beginning of the world who not onely in the time of his fleshe but also before that was borne euen from the beginning of the world preached the will of his father vnto men and quickened them both this very narration of Iohn and other very many places doe plainly shew He was the life and the true light which lighteth euerie man Iohn 1. No man hath seene God at anie time the onelie begotten sonne which is in the bosome of the Father he hath declared him Iohn 6.51 I am the liuing bread which came downe from heauen and giueth life vnto the woorld 1. Pet. 3.19 Christ went by the spirite in the daies of Noe and preached vnto the spirits that are in prison which were in time passed disobedient
2 Obiection Christ man is and is called God in the new testament Therefore they corrupt the Scripture who saie that in this visible man Iesus is besides the fleshe an inuisible nature which was existing also in the olde peoples time without flesh For to say this is as if a man in steede of this Thou art a Scholer should say In thee is a scholer Aunswere That Christ man is true and by nature God in respect of the nature or Essence of the Godhead in him personally vnited to his manhoode is no corruption but the very voice minde and meaning and interpretation of the scripture Colos 2.9 1 Proued by testimonies Jn him that is in Christ Iesus dwelleth all the fulnes of the Godhead that is the very full and perfect Godhead which is but one bodilie that is personally or substantially so that it is of the substance of the visible man Christ In Christ therefore there is one thing which dwelleth namely the godhead another thing in which it dwelleth euen the manhood which is the temple of the godhead Iohn 2.19.21 and was shadowed and figured by the Mosaicall tabernacle Heb. 9.11 Again Rom. 1.3 Made of the seede of Dauid according to the fleshe and declared mightilie to be the sonne of God touching the spirite of sanctification Againe Phil 2.6 Beeing in the forme of GOD and equall with GOD hee tooke on him the forme of a seruaunt By him all thinges were made and doe consist both visible and inuisible hee giueth the holie Ghost lighteth euerie man that commeth into the world he alone kneweth the father and he to whom he reueileth him c. Isa 7.14 Isa 9.6 Iere. 23.6 Isa 25.6.7.8 c. 2 By contrarie properties Lastly that there is a double nature or substaunce in Christ both a finite and an infinite is conuinced and prooued by the diuersitie and repugauncie of those properties which are attributed to the same Christ but cannot possiblie be together in one and the same nature Wherefore CHRIST man is GOD not created and made in time by reason of the fulnesse and excellencie of his giftes but eternall subsisting before the flesh borne of the Virgin and before all worlds by reason of the eternall Godhead of the Word dwelling in his Maiestie personally Christ the proper sonne of God To the second classe or order of Reasons are referred those testimonies which shewe CHRIST to bee the proper or naturall sonne of GOD. The Argument or proofe is this The naturall or proper sonne of GOD is of necessitie partaker of the diuine nature or essence or substaunce But Christ man is the proper sonne of GOD. Therefore there is in CHRIST besides his humane nature which hee tooke of our kinde a nature or substaunce Diuine in respect whereof hee is and is called the Sonne of GOD that is CHRIST is by nature the sonne of GOD and therefore subsisting and that before the fleshe from euerlasting because hee is the sonne of the eternall father hauing the essence of the Father in number the same and whole communicated vnto him from the father Iohn 5. The place is necessarily to bee vnderstood and so was taken of the Iewe of a natural sonne The Maior is manifest by the definition of a proper or naturall sonne For a proper sonne is hee who is procreated out of his substance whose sonne hee is or hee who is partaker of his Fathers nature or substaunce The Minor is prooued by these testimonies of holy Scripture Iohn 5.17.18 My Father worketh hitherto and I woorke Therefore the Iewes sought the more to kill him not onely because he had broken the Sabboth but saide also that GOD was his Father and made him-selfe equall with God Because CHRIST called himselfe the Sonne of GOD not adopted or by grace onlie but naturall begotten of the substaunce of the Father and therefore equall with GOD the Iewes did thereof gather First That he challenged vnto himselfe the workes of God the Father And therefore because they deemed him to bee a mere man they woulde haue him slaine as a blasphemer and robber of Gods glorie both in this place and Iohn 19 7. And if Christ had meant that hee was the Sonne of God by grace onlie as are the Angels and men elected the Iewes verilie woulde not haue reprehended that as blasphemie and treason against the maiestie of God for then they shoulde haue condemned themselues of the same crime because Iohn 8.41 they saie vnto CHRIST we haue one father which is GOD. Secondly Christ also dooth not reprehend this collection of the Iewes or repel it as a slaunder but defendeth it as beeing good and necessarilie true in his aunswere presentlie following wherein hee auoucheth that whatsoeuer thinges the Father dooth the same dooth hee also together with him as beeing his Sonne that by the same authoritie libertie power hee raiseth the dead and quickeneth them who beleeue in him by which the Father dooth that as the father hath life in himselfe so also hath hee giuen vnto him as beeing his Sonne to haue life in himselfe c. Wherefore the man Iesus affirmeth that which of it selfe and demonstratiuely dooth thereof followe and the Iewes called blasphemie namelie that hee is the Sonne of God not by grace only but proper and equall with God that is that there is in him besides his humane nature a diuine also which is the Sonne communicated vnto him by an vnspeakeable generation or begetting frō the Father and according to which he is equall with the Father and the same God which the Father is For where the same power operations and woorkes are there also is necessarily inferred the same nature or substaunce to be and that equal So Christ is called the proper Sonne of God Rom. 8.3 God sending his owne Sonne that is borne of his owne substance For we are otherwise also of God beeing renued by his spirit And in the same Chapter ver 32. who spared not his owne Sonne Christ the naturall and coeternal sonne of God which is expressed in scripture 1 Obiection It is not found anie where in Scriptures that Christ is the naturall and coeternall Sonne of God Therefore it is but an inuention of men imagining in him besides his flesh another substance according to which hee should be the eternal sonne of God Aunswere Although these very words are not in the very same Syllables extant in the Scripture yet there are found the like and equiualent or such as signifie the same which these doe For the wisedome of God which is Christ and the Sonne Prou. 8.22 is described to bee such as was with GOD from euerlasting before his works were made And further Iohn saith that the Woord whom he called the Sonne was euen then in the beginning of the world and was God creating and preseruing all thinges But God is eternal and before thinges were created together with which also time began eternity only existeth and may be imagined
in mind Moreouer hee is expressely called the proper sonne of God Therefore he is the natural sonne of God who hath the nature and essence of his father and that the same with his father because the Deity is but one in number creatresse of al things also he hath the same whole entire because it is indiâ—isible Wherfore the man christ is the same eternal god with the Father Châ—ist iâ— the pâ—oâ—er sonne of God by nature not by grace by reason of the Deity which he hath simply al one the same with the father for there are not two eternals he is also the natural coeternal Son of the father because he is another from the father as touching his person Reply 1 Christ is called the proper Son of God because he was made by God as also the church is called the proper people of god Aunswere This is a corruption of a place of Paul For Paul Rom. 8.3 and 32. opposeth the proper Sonne of God to vs and also to the Angels For both the Angels and wee are made the Sonnes of God in respect either of our creation adoption and regeneration by the holy Ghost or also in respect of both as the regenerate Therefore wee beeing compared with Christ are not the proper Sonnes of God For so he could not be called the proper and onely begotten Sonne Wherefore hee is and is called the proper Sonne of God in that hee alone was begotten of the substaunce of God the Father Reply 2. The word saith Seruetus was indeede alwaies in god but it was not the sonne but in respect of the filiation or Sonne-hoode which was to come in the wombe of the Virgine or in respect of man to bee borne of the Virgine that is The Word in it selfe was not anie inuisible hypostasis and substance which being begotten of the substance of the Father and distinct from him was truly subsisting before the flesh borne of the Virgine but was a certaine relucencie or reflexed shining in God that is that visible image or shape which appeared vnto the fathers in the olde Testament afterwards passed into the flesh or into that visible man Iesus who alone is the sonne in respect of whom also The Woord or that visible shape which alone hee will haue to be the person is called the sonne Answere 1. By this is denied that Christ is the proper Sonne of God Because his humanity issued not from the substance of god 2. The woord is such a sonne as vnto whom the father gaue to haue life in himselfe as hee himselfe hath it in himselfe who when thinges were created was euen then god by whom all things were made who was the life the light of men c. The woord therefore was and that before Iesus borne of the Virgin a liuing intelligent working hypostasis or substance 3. There should haue beene no hypostatical or personal difference betweene the Father and the Sonne because the Woorde according to Seruetus doctrine had not his proper hypostasis whereby hee should differ from the Father 2 Obiectâ—on Hee who is not named in the Scripture before the taking of flesh the sonne of god was not the sonne of god before the flesh was borne But Christ is not called in the Scripture the sonne of god before his natiuity of the Virgine Wherefore hee was not the sonne of god before To this our answere is double First we denie the Maior For wee knowe that Gods reuelation and manifesting in the newe Testament is clearer than in the olde And therefore albeit it were true which these woulde That the sonne of God is not called the Sonne but after the assumption of the fleshe yet notwithstanding seeing in many places it is shewed most clearely that the Sonne who tooke fleshe was before he tooke flesh as The woorde who is the onely begotten of the Father was in the beginning By the Sonne all things were made My Father worketh hitherto and I woorke it may not bee saide that therefore the Sonne was not before hee tooke fleshe because hee was not called before by this name And Secondly the Minor is not true Christ named in the scripture the sonne of God before he tooke flesh For how euer the olde Testament bee more obscure and darke than the newe yet is he called by Salomon the coeternall wisedome of God begotten of God Likewise it was foretolde that the Messias should bee God and the sonne of God and after an other maner than other sonnes Isay 7. His name shal be called Immanuell Isay 9.6 He shall cal his name wonderfull counselour The mightie God The euerlasting father Iermie 23.6 This is the name whereby they shall call him The LORDE our righteousnesse Psalm 27. The Lorde hath saide vnto mee Thou art my Sonne this daie haue I begotten thee Againe Kisse the Sonne 2. Sam. 7. I will bee his Father and hee shall bee my Sonne Wherefore long before was hee signified both to bee and to bee the Sonne of GOD who afterwardes was to bee man 3 Obiection If the diuine nature of Christ was without his humane nature the Sonne of god Christ but one sonne though coÌ„sisting of two natures there shall bee made thereby three sonnes namelie his Diuinitie his humanitie and whole Christ consisting of both natures Wherefore there was not anie Sonne before Iesus was borne To this wee aunswere that the Antecedent is most false For seeing the Woorde did take ioine and vnite personallie vnto himselfe not another person or Son of God but another nature this assumption or taking maketh not moe persons or sons but it is one the same person or one Sonne hauing in him two natures 4 Obiection If the god-head of oulde without the fleshe was the Sonne and nowe two natures are one Sonne there shall bee neuerthelesse two Sonnes one incorporeall the other corporeal Wherefore there was not any sonne before the flesh Answer Neither is this Antecedent true For one and the selfe same Sonne is of olde incorporeal of one only nature and only God but now corporeal of two natures and existing both God and man 5 Obiection The humanity by it selfe is not the Sonne Therefore neither the Diuinity by it selfe is the Sonne Aunswere This reason doth not followe because there is great dissimilitude of the natures which are compared The Woorde existed and was a person and the Sonne before the fleshe was taken and assumpted But the humanitie was neither before the assumption neither beeing assumpted did it make the person by it selfe And therefore the humanity seuerally is not the Son but is in the Son or is the other nature of the Sonne but the Word both separate and knitted to the flesh is the same Sonne as touching it selfe it is the Sonne of GOD by nature but as touching the assumpted nature or humanitie the naturall Sonne of of man and the Sonne of GOD by grace of personall vnion To the second classe of argumeÌ„ts also
the true God and eternal life Rom. 9.5 Who is God ouer al blessed for euer Amen Actes 20.28 God hath purchased his Church with his owne bloode Hebr. 1.8 The Scepter of thy kingdome is a Scepter of righteousnesse and verse 10. Thou Lorde in the beginning hast established the earth and the heauens are the workes of thine handes And cap. 3.3 Christ is counted woorthy of more glorie than Moses in asmuch as hee which hath builded the house hath more honor than the house and hee that hath built all thinges is God 10. He is said to haue come downe from heauen yet so that hee remaineth in heauen to come vnto his together with his Father to bee with them vnto the end of the world Therefore he is of an infinite essence euerie where present and working both in heauen and earth But his humane nature is finit Therefore he is God in respect of another nature The Godhead is after another sort communicated vnto Christ than vnto Creatures Now to that which hath bin obiected concerning the communicating of the Deitie vnto others whereby they are called gods we aunswere by distinguishing the diuersitie thereof For vnto others it is communicated by a created similitude of the Deitie either of nature that is by diuine properties created which are not equall with the creatour so are the Angels or of office So Moses is called God and all Magistrates But vnto the Sonne Christ it is communicated by the nature or essence it selfe so that the verie Deity is his substaunce Which wee thus prooue 1. Hee is the only begotten and proper Sonne of God the Sonne of the most High who also is himselfe the most High Luk. 1.32 But hee is the proper Sonne to whome the substaunce of the father is communicated 2. Iohn 5.26 As the father hath life in himselfe so likewise hath he giuen to the Sonne to haue life in himselfe Therefore the Son also is GOD of himselfe liuing and the fountaine of life Wherefore this communicating of the Deitie maketh him equall with God and THE SAME God with the Father so far off is it from prouing the contrarie Reply 1. Power was giuen to him beeing man Iohn 5.27 Therefore it was not giuen him by eternall generation Aunswere It was giuen to the Woorde by generation to man by vnion of the Woorde Replie 2. It was giuen him after his resurrection Aunswere Then was giuen him the full authority and liberty of vsing that power which he had alwaies All thinges were made by it Al thinges made by the Word and without it was made nothing Wee interprete That all creatures were made by him in the beginning and that also by him is gathered out of mankinde and regenerated thorough the woorking of the holie Ghost an euerlasting Church They conster it That by AL things are meant those thinges which are wrought in the newe creation that is in the collection and regeneration of the Church by the gospel which is called the second creation Vnto which our aunswere is 1. by granting this point by graunting I meane not the whole interpretation but onely this point of the creation And if this were the sense yet heereof woulde it also followe that Christ were verie God and by nature God The second creation also which is regeneration proueth Christ God The first reason which wee yeelde heereof is Because to worke the first and second creation by his owne vertue power and operation is the proper work of one the same verie God 1. Cor. 3.6 GOD gaue the encrease So then is neither hee that planteth anie thing neither hee that watereth but god that giueth the increase And in the same Chapter v. 9. Yee are Gods husbandrie and gods building Heb. 3.4 Hee that hath built all things is god And Christ woorketh this new creation not as an instrument but by his owne proper vertue Heb. 3.6 Eph. 1.23 which is his bodie euen the fulnesse of him that filleth all in all thinges Eph. 4.8 Hee ascended vp on high hee gaue giftes vnto men hee ascended farre aboue al heauens that hee might fill all thinges Hee gaue some Apostles and some Prophetes and vers 16. By whom al the bodie receiueth encrease Iohn 10.28 I giue vnto them eternall life Ephes 5.29 Hee sanctifieth the Church and clenseth it by the washing of water through the word The second reason is Because no man can giue the holie ghost but he that is verie god whose proper spirite it is But the second creatioÌ„ is not wrought but by the holy ghost whoÌ„ Christ the worker effectour of this creation sendeth Therefore he is verie god and Lorde The third reason Because the newe creation is the regeneration of the elect to eternall life This beganne euen from Adam albeit it was wrought in regard of the Mediator which was to come And it was wrought by the same Mediatour the Sonne in regarde of whome or for whose sake it was wrought euer since the beginning For CHRIST as by his merit so by his efficacie and vertue is Sauiour not onelie of a part but also of his whole Church and bodie which consisteth of al the elect and sanctified euen from ADAMS time Ephes 4.16 By whome all the bodie receiueth increase Isay 9.6 The euerlasting Father author preseruer propagatour and amplifier of his Church through all ages of the world Mich. 5.2 The ruler that should come forth out of Bethelem was giuen from euerlasting to bee the head and sauiour of the Church Hee shall bee peace euen before hee came out of Bethelem and the sauiour of his Church against the Assyrians and all her enimies Gen. 3.15 The seede of the woman shall bruise the Serpentes head This victorie and conquest ouer the Diuell beganne euen from the beginning of the world Psalm 110. Dauid acknowledgeth the Messias also to bee his LORDE a Priest and a King not onelie that was to come in the flesh but euen nowe present to whome nowe long before GOD had saide Thou art a Priest that is whome he had alreadie ordained to this office liuing woorcking and preseruing the elect 1. Timoth. 2.5 There is one GOD and one Mediatour betweene GOD and Man which is the man Christ I sâ—s Therefore this man is the Mediatour of all from the very beginning he is the Mediator obteining giuing the blessinges which he hath obtained vnto all I giue vnto them eternall life Ephes 1.22 He hath appointed him ouer all things to be the head to the church 1. Pet. 1.11 The spirit of Christ in the Prophetes 1. Pet. 3.19 By the spirite hee went and preached vnto the spirites that nowe are in prison which were in time passed disobedient Ephes 2.20 Yee are built vpon the foundation of the Apostles and Prophets IESVS CHRIST himselfe being the chiefe corner stone Which place is diligentlie to bee obserued For then either Christ is the heade foundation sanctifier and Sauiour of a part of the Church only which
he obtaineth by his power efficacie vpon beleeuers to make the wil of god known vnto meÌ„ to institute a ministerie to collect gather preserue the church that wholy Mat. 11.27 No maÌ„ hath known the father but the son he to whoÌ„ the son wil reueil him Therfore neither did Adam knowe god but by the sonne by a consequeÌ„t the son existed at that time Hither are referred the testimonies not only which speake of Christs merit to come but of his efficacie also and power Eph. 1.22 Hee hath made all things subiect vnder his feete and hath appointed him ouer al things to be the head to the Church Eph. 2.20 Ye are built vpon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chiefe corner-stone Christ therefore is the the foundation head vpholder gouernor of the Church therefore also he was before the Church was John 14.6 J am the waie the truth and the life Ioh. 10.28 J giue vnto them eternal life Ioh. 1.4 Jn it was life the life was the light of men And a little after That was the true light which lighteth euerie man that commeth into the world Eph. 2.18 Through him we both haue an entrance vnto the father by one spirit Eph. 4.11 He gaue some to be Apostles some Prophets and some Euangelists some Pastors teachers 1. Pet. 1.11 The spirit of Christ is said to haue been in the Prophets foretelling the suffrings that shoulde come vnto Christ Hebr. 3.5.6 Moses verily was faithfull in all his house as a seruaunt for a witnes of the thinges which shoulde bee spoken after But christ is as the sonne ouer his owne house Iohn 17.2 As thou hast giuen him power ouer all fleshe that hee shoulde giue eternall life to all them that thou hast giuen him Therefore it is Christ who from the beginning of the woorlde did reueile the will of God vnto men appoint and ordaine a ministerie collect gouerne and saue his Church whereof he is the builder which seeing it is apparent that he hath done from the beginning of the Churches birth it is not to be doubted of that he hath alwaies beene subsisting Ioh. 6.39 This is the fathers will that of all which hee hath giuen me I shoulde loose nothing Wherefore hee saueth his Church and therefore hath alwaies beene because the Church hath alwaies beene saued and preserued To the seuenth classe are those places referred in which both the name and propertie of Iehoua are attributed vnto the Angel who appeared in the old Testament vnto the Fathers and was the leader of the people whom to haue bin the Sonne of God Christ both the Church hath alwaies confessed and the scripture doth witnesse it The Prophet Malachie hath a notable testimonie cap. 3.1 Behold I will send my messenger and he shall prepare the way before me and the Lord whom yee seeke shall speedily come to his Temple euen the messenger of the couenaunt whom yee desire This speaketh Christ himself by the Prophet which is also confirmed by this Argument Whose way is prepared he is Christ but he that promiseth is he whose way is prepared Therefore he that promiseth is Christ The Maior is manifest for not the Father but Christ was looked for and he followed Iohn Baptist The Minor is prooued out of the text it selfe Beholde I will send my messenger and hee shall prepare the way before me Wherfore Christ was before he tooke fleshe because hee sent his messenger and was also before he tooke flesh very God For hee calleth it his Temple to which he saieth hee will come But none hath a Temple builded in worship of him but god therefore it is blasphemous to say that Christ was not before he tooke fleshe Neither doth that hinder because he speaketh in the third person The Lord will come to his Temple For he sufficiently sheweth who that Lord is namely not the Father but the sonne I the Lord who send Iohn befâ—re mee and who am the messenger of the couenant And further it may be that the prophet doth not continue in making Christ speake but representeth the Father himselfe speaking of sending the sonne Psal 45.6 and Heb. 1.8 Vnto the sonne hee saith O God thy throne is for euer and euer Heb. 3. Christ Iesus is the Apostle and high Priest the builder heire and Lord of his Church Heb. 13.8 Iesus Christ yesterday and to day the same is also for euer The Argument therefore is this The messenger or Angel sent of olde vnto the Church was a subsistent or person That messenger is the sonne of God Christ Therefore the sonne of God was before Iesus was borne of the Virgin truely existing did worke and was ruler ouer his church The Minor is proued First because to bee God and to be sent of God for to teach collect gouerne and saue the church that is to bee the Mediatour are thinges proper vnto the sonne of God Christ not to the Father or the holy Ghost But these properties of the sonne are attributed to this messenger or Angel as author and effectour Exo. 3. and 4. Gen. 32.28.30 Gen. 48.15.16 Secondly the Apostle Paul 1. Cor. 10. teacheth Christ to haue beene present with the people of Israell in the desert and to haue beene tempted and prouoked by them Therefore the Messenger or Angel GOD and CHRIST are one and the same person In the eight Classe The diuine Nature in Christ both was before the flesh and is the sonne of God are conteined those testimonies of Scripture which affirme Christ Jesus to be by nature god and the sonne of god The Argument is this Christs Diuinitie existed before Jesus borne of the Virgin Christs Diuinitie is the sonne of god Therefore the sonne of god existed before Jesus was borne The Maior of this Argument is confirmed by the reasons alreadie alleadged For first God is manifested in the flesh which hee tooke Secondly Christ is the proper or naturall sonne of god and not man onelie Thirdly Christ is the woorde Fourthly Christ is that wisedome subsisting Fiftly CHRIST is the Mediatour Sixtly CHRIST is that Messenger or Angell sent of olde to his Church And to these reasons commeth the seuenth That in Christ is not anie created god-head but that eternall Deitie which alone is true god For vnto Christ not onelie the name but all the properties also and perfections of the true god are euerie where ascribed in scripture as omnipotencie infinite wisedome omniscience or all knowledge immensitie the creation and gouernaunce of thinges the saluation of the Church the woorking of miracles Romans 9.5.1 Timothie 3.16 Isai 9.6 Ieremie 23.6 and elsewhere And the attributing and giuing vnto him of the properties of the true God yeeldeth vs a more firme proofe of his Diuinitie than dooth the attributing of the name of the true God or of the Lord. For the names of God may after a sort be expounded metaphoricallie but the Diuine propertie
attributed vnto Christ can not bee wrested to any other meaning If therefore wee fence and gard our selues with such testimonies the aduersaries of this Doctrine cannot consist or stand but will they nill they they shall bee forced to confesse that Christ was before hee tooke fleshe And if hee were before hee tooke fleshe hee was either the Creator or a creature But he was no creature both because he created all thinges and because also hee is called creator Wherefore seeing the true GOD hath beene from euerlasting his Godhead also which is true God must needes be subsisting from euerlasting The Minor is likewise confirmed by the former Argument 1. The nature which tooke flesh is GOD and the Sonne of GOD. For neither the Father nor the Holy Ghost tooke flesh Therefore the Sonne otherwise the Sonne of God is not by nature GOD. 2. The humane nature in Christ is not the naturall sonne of GOD. Therefore the Diuine nature must bee that sonne 3. The Diuine nature in Christ is the Worde 4. Jt is Wisedome 5. According to it Christ is Mediatour 6. The Deitie of Christ is the Angel and messenger of the Lord sent of olde vnto the Church Therefore the Deitie of Christ is the sonne of God THE SECOND CONCLVSION The sonne of God Christ is a person reallie distinct from the Father and the holie Ghost THat the Worde or sonne of GOD is diuers and distinct from the Father and the Holie Ghost not in office onelie but also in subsistence and Person is prooued by foure Arguments No one person can be both Father and sonne in respect of him selfe 1 None is the same person with him whose sonne hee is or with him who proceedeth or floweth from him Otherwise the same thing in one respect shoulde bee relatiue and correlatiue But the Word is the sonne of the Father and from the Word the Holy Ghost proceedeth and is giuen therefore the Word is neither the Father nor the Holy Ghost 2 Christ himselfe expresselie calleth himselfe another from the Father and the Holie Ghost Iohn 5.32 Christ another from his Father There is another that beareth witnesse of mee namely the Father in the same Chapter vers 37. And John 7.16 My Doctrine is not mine but his that sent me Iohn 14.16 J wil pray the Father and hee shall giue you another comforter 3 The scripture dooth plainelie affirme that the Father Three persons expressed in scripture the sonne and the holie Ghost are three 1. Iohn 5.7 There are three which beare witnesse in heauen the Father the Word and the Spirite and these three are one Gen. 1.26 Let vs make man in our image Iob. 10.30 I and my father are one hee dooth not say am but are Iohn 14.26 The comforter which is the Holie Ghost whom the Father will send in my name hee shall teach you all thinges Ioh. 15.26 When the comforter shall come whom I will send vnto you from the father euen the spirite of truth which proceedeth of the Father hee shall testifie of mee Matthew 28.19 Teach all Nations baptizing them in the name of the Father the sonne and the Holie Ghost 4 The attributes or properties of the Persons namely The properties of the persons are distinct and diuers sending reueiling and their offices are diuers The Argument is this Whose properties are distinct they are in them-selues distinct But the properties of the Father the sonne and the Holie Ghost are distinct therefore the sonne is neither the father nor the Holie Ghost The Minor is prooued because the sonne onely and not the father or the Holie Ghost was begotten of the Father conceiued by the Holie Ghost made flesh sent into flesh manifested in the flesh made Mediatour baptized did suffer and died The Father of himselfe woorketh by the Sonne The Sonne not of him-selfe but of the Father by the Holy Ghost the Holy Ghost of the father and of the sonne Matthew 11.27 No man knoweth the sonne but the father neither knoweth anie man the father but the sonne These words cannot be expounded after this sort No man knoweth me but I and no man knoweth me but I. Iohn 10.15 As the father knoweth me so knowe I the Father The sense of these words cannot be this As I knowe mee so I knowe mee The sonne of GOD therefore Christ is another from the father and the holy Ghost THE THIRD CONCLVSION The Word is equall with the Father THat the Word or the sonne of God Christ is no made god or inferiour to the father but by nature true eternal God and equall vnto the father in Godhead and in all essential perfections of the Godhead is confirmed first by testimonies of scripture 1. Iohn 5.20 We are in him that is true that is in his sonne Iesus Christ This same is verie God and eternall life Iohn 16.15 All thinges that the father hath are mine Colos 2.9 In him dwelleth all the fulnes of the god-head bodilie Iohn 5.26 As the father hath life in himselfe so hath he also giuen vnto the sonne to haue life in himselfe Phil. 2.6 Who being in the forme of god thought it no robberie to be equall with god Iohn 5.19 Whatsoeuer thinges the Father doth the same thinges doth the sonne also that all men shoulde honour the sonne as they honour the father But the father is to bee honoured as God Therefore Christ is God equall in honour with the father Christ hath the whole Godhead entirely cōmunicated 2 He that hath the whole Essence of the godhead is necessarilie equall with the father But the sonne of god hath the whole Essence of the godhead communicated vnto him For this because it is infinite is indiuisible Therefore the whole must needes be communicated vnto whomsoeuer it is communicated Therefore the Word or the sonne of god is equall in all thinges with the eternall father in the god-head The minor is prooued Generation or begetting is a communicating of the Essence the Word was generated or begotten of the Essence of the eternall father because he is his sonne proper naturall and onelie begotten Therefore the whole Deitie was communicated vnto the Word 3 The Scripture giueth the same proprieties and perfections of Diuine nature vnto the Sonne which it dooth vnto the Father Hee hath the same properties of the godhead as namelie eternitie omnipotencie immensitie omniscience the searching of the hearts and reines 4 The same woorkes are attributed to the father Hee worketh the same diuine workes and to the sonne as that he is creatour preseruer gouernour of all thinges that he susteineth all thinges by his powerfull woorde Heb. 1.3 that hee is the authour and woorker of miracles Lastly that hee is the giuer of the holie ghost and that he saueth his Church that is hee ordaineth and maintaineth his ministerie and by it through the vertue of the holie ghost is effectuall and forcible in moouing the heartes of men These diuine woorkes
attributed vnto the sonne differ so from the diuine properties which are attributed vnto him as the effectes from their causes so that then his properties woorke them 5 The equalitie of honour and woorshippe Hee hath equal honour giuen him dependeth of the equalitie of Essence properties and woorkes Isai 42.8 I will not giue my glorie to anie other But the Scripture giueth equall honour and woorshippe to the Father and the Sonne therefore they are truelie equall in God-head and in all the perfections thereof The Minor is confirmed first by Testimonies Psalm 97. Heb. 16. Let all the Angels of god woorshippe him Iohn 5.23 That all shoulde honour the sonne as they honour the father Reue. 5.13 c. Secondly Hee is called God absolutelie and simplie as is the Father Psalm 45.7 and Hebrews 1.8 Acts. 20.28 1. Timothy 3.16 Thirdly the Epithets or titles of Diuine honour which are euerie where in the scriptures attributed vnto the sonne As God blessed for euer The great god and Sauiour The Lord himselfe from heauen The Lord of glorie The Lord of Lords and King of Kings Power and eternall kingdome Sitting at the right hand of the Father The Bride-groome husband head of the Church god of the temple which are all the elect Trust and Beliefe in him Inuocation for hee is woorshipped of the Church as GOD and Bride groome of the Church at all times and in all places Thankesgiuing for his Diuine benefites Furthermore albeit the name of GOD especially beeing put absolutely and without restraint dooth euidently prooue the sonnes equalitie with the Father as it hath beene saide yet seeing that signifieth moe thinges and is also applied to others who are not by nature God wee are diligently to collect and haue in a readines those Testimonies in which thinges proper to the true God only are attributed to the sonne which agree to none else who are called Gods and whereby God himselfe discerneth himselfe and will haue him selfe discerned from other creatures and forged Gods For vnto whom the essential properties of any nature or essēce doe truely and reallie agree vnto him the essence it selfe must needes bee giuen The sonne hath all thinges from the Father not by grace but by nature 1. Obiection He that hath all things of another is inferiour to him of whom hee hath them The sonne hath all thinges of the Father Therefore hee is inferiour vnto the Father Aunswere The Maior holdeth and is true of such a one as hath any thing by the grace and fauour of the giuer for hee might not haue it and therefore is by nature inferiour but it is false of him who hath al those thinges by his owne nature which hee himselfe hath of whom hee receiueth them For seeing he can not not haue them it can not be that he should bee inferiour or should haue lesse than hee of whom hee receiueth them But the sonne hath all thinges of the Father which the Father hath and that by nature and absolute necessitie that is in such sort as that the Father can not but communicate vnto him all thinges which him selfe hath belonging to his diuine nature and maiestie Therefore hee is equall vnto the Father in all thinges The sonne doth all thinges with the consent of the Father in like manner as the Father doth 1. Obiection Hee that doth whatsoeuer he doth by the will of another interposed and going before is inferiour vnto him The sonne will and doth all thinges by the will of his Father going before Therefore he is not equal vnto the Father in vertue dignitie and essence Aunswere The sonne doth all thinges his Fathers will going before not in time and nature but in order of persons so that hee will or doth nothing which the Father also will not and doth and whatsoeuer the Father will and doth the same also the sonne will and dooth likewise that is with equall aucthoritie and power Wherefore the societie order of the diuine operations doth not take away but doth most of al settle establish the equalitie of the Father and the sonne as also of the holy Ghost THE FOVRTH CONCLVSION The word is con-substantial with the Father THE woordes con-substantiall and like-substantiall differ For * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like-substantiall signifieth mo persons and like essences as three men are like-substantial For they are both three persons and three essences of like nature that is agree in humane nature But * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 con-substantial signifieth one essence mo persons In the god-head is not like-substantial because there are not three gods but con-substantial because there are three persons of one and the same diuine essence For there is but one Iehoua that is one diuine essence which is the same is wholy in euery of the three persons therefore euery of thē are that one God besides which essence whatsoeuer is it is a creature not God The Latine church turneth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 con-substantial taking substance for essence It is therefore the same that coessentiall that is of one and the same essence Furthermore these three thinges beeing declared and set downe namely that the Sonne is subsisting or a person that he is distinct frō the Father that he is equall with the Father the fourth is easilie gotten and obtained against the newe Arrians to wit that he is con-substantial with the Father which is also in like manner to be vnderstood concerning the holy Ghost For either this must be granted or of necessity there are made three gods which they though in words they deny it yet in very deede affirme when they frame and faine three essences and spirits The Arguments which shew The Father the Son to be of one the same essence are these 1. Iehoua is but one essence The English translations reteine not the worde it selfe IEHOVA but vse the Lord in steed thereof which is the signification of IEHOVA and therfore in effectuall one or one god Deut. 6.4 But the eternal Father and the Sonne coeternal with the father are that Iehoua Therfore these two are one essence and one God The Minor is proued first by those places of Scripture which cal the sonne Iehoua Ier. 23.6 This is the name whereby they shal cal him Iehoua or the Lord our righteousnes Isai 25.6 The expected God and Sauiour is called Iehoua But Messias is the expected god Sauior Therefore Messias is that Iehoua whereof the Prophet speaketh Za. 2.8 The deliuerer of the Church sent from Iehoua which is the Messias onely is called Iehoua Mal. 3.1 He is called Jehoua whose fore-runner was Iohn Baptist. But Iohn Baptist was the fore-runner of the Messias or the Sonne of God Christ Hee therefore is called Iehoua Hither belong al the places in which are giuen to the Angell or messenger of Iehoua both the name of Iehoua the diuine properties and honours But that Angell was the Sonne of
God not the Father Therefore the Sonne is Iehoua Againe the Minor is also heereof manifest for that what thinges in the oulde Testament are spoken of Iehoua those in the Newe are referred vnto Christ as Psal 68.18 and Ephes 4.8 Hee that ascended on high and gaue giftes is Iehoua and the same is Christ As Psal 95.9 1. Cor. 10.9 Iehoua was tempted in the desert and the same is Christ Psal 97.7 Heb. 1.6 Likewise Psalm 102 and Heb. 1.10 He that is to be woorshipped and is creatour of things is Iehoua and the same is Christ Isai 8.14 and 28.16 Luk. 2.34 The stone of offence Isa 41.4 and Reu. 1.17 and 21.6 The first and the last is Iehoua and the same is Christ Lastly the same is proued by those testimonies which attribute things that are proper vnto Iehoua vnto Christ also as autor and effectour or worker of them 2 The true God is but one The Sonne is the true God equall with the eternal Father in Godhead properties woorks honor as hath bin before declared Therefore the Sonne is that one and the same god or that self-same diuine essence which is God 3 Whose essence is distinct their spirit is not one in essence which proceedeth of both and is proper vnto both but is either of a diuerse essence or compound whether hee be of a part or of the whole essence of them of whome hee proceedeth But one the same is the spirite of the Father the sonne proceeding of both proper vnto both by him both worke effectually Gal. 4.6 God hath sent the spirite of his Sonne into our harts Therefore the father and the son are one essence and the same god Otherwise each essence should haue his proper spirit and diuers 4 Vnto whome the eternall Father communicateth the same essence which himselfe hath that whole he is of the same essence with him Vnto the eternall sonne the eternall father communicateth his essence the same and whole Therefore the Sonne is of the same essence with the father The Minor is prooued because Christ is the onelie begotten and proper Sonne of the Father begotten therefore of the essence of the Father But the diuine essence or God-head by reason of the immensitie and great simplenesse thereof can neither bee multiplied nor diuided Therefore the Father communicateth the same and that whole vnto the Sonne Wherefore as in respect that it is the whole essence of the God-head which is communicated vnto him of the Father hee is coequal with the Father so in respect that it is the same which the father hath and reteineth he is coessential and consubstantial with the father Nowe it shall bee expedient to set downe the generall heades of those reasons wherewith the heretiques both oulde and newe oppugne this opinion and doctrine that there is both an equal and one and the same God-head of the Father and the Sonne and also of the holie Ghost and to adioine those rules whereby aunswere maie bee easilie and soundlie made vnto their obiections 1 The heriticks build on most false principles groūds such as is this If the father begot one Sonne of his substaunce hee coulde also haue begotten more For aunswere this rule is to bee helde Wee are to iudge of God according to his owne woorde not according to hereticall braines and hee is to bee acknowledged such as hee reueileth him-selfe in his woorde as beeing the eternall Father with the onelie begotten Sonne and the holie GHOST For GOD hath so reueiled himselfe that he begotte the Sonne and that one Sonne onelie Therefore we ought to rest here and not to imagine false conceits of our owne 2 They reason out of naturall principles or groundes which are such as are true in thinges created and finite but false in GOD who is an essence infinite as Three cannot bee one Three persons reallie distinct cannot bee one essence That which begetteth and that which is begotten are not one and the same essence Likewise Hee that communicateth his whole essence to another dooth not himselfe remaine the same which he was To this wee aunswere by another rule Those principles which are true of a finite nature are foolishlie and impiouslie translated to the infinite essence of GOD. And argumentes of this sort are refuted not by a simple deniall of them but by distinguishing betweene natures capeable and vncapeable of those principles whereon they ground 3 Of the properties of the humane nature in Christ they inferre the inequalitie and diuersitie of his godhead As Christ suffered died and so forth Therefore he is not God The rule whereby we aunswere to this is Those thinges which are proper to the humane nature are not to bee drawen to the diuine nature For Christ died not as God but as man 4 They confound the office of the Mediatour with the nature or person that is they go from the office to the nature As Christ is sent of the Father therefore he is inferiour to the Father The rule to answere this is The inequalitie of office doth not infer inequalitie of nature or persons Or as Cyrill saith The sending and obedience take not away the equalitie of power or essence So the father is said to be greater than the Sonne not in nature or god-head but in manifestation For not the Father but the Sonne was made base and miserable in the humane nature assumpted Where therefore Christ saith that his Father is greater than hee it is meant in respect of his humane nature and in respect of his office of the Mediatourshippe 5 They exclude and shut out the Sonne the Holie Ghost from those thinges which are attributed vnto the Father as the fountaine of all diuine operations As The Sonne saith that his woorkes are the woorkes of the Father Therefore hee is not author of them neither dooth hee those woorkes by his own power but onely is the instrument whereby God the Father dooth them The rule and aunswere hereto is those thinges which are ascribed vnto the Father as fountaine are not remoued from the Sonne or the holie Gost to whome they are communicated that they may haue them their own and proper For the Sonne worketh * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise and in like manner Vnto whom the father likewise did giue to haue life in himselfe Ioh. 5.26 6 They detract those thinges from the Sonne and the Holie Ghost whereby the Diuinitie in the person of the Father is discerned from creatures or false Gods To which this rule answereth As often as in Scripture one person of the God-head is opposed to creatures or false Gods and is discerned from them the other persons are not excluded from the Godhead but onely those thinges are excluded against which the comparison is made Or the Diuine properties operations and honour are so attributed to one of the persons as that notwithstanding they are not taken away from the other persons of the god-head but onely from creatures
Againe A superlatiue or exclusiue speech vsed of one person dooth not exclude the other person of the god-head but creatures and faigned gods vnto whom the true god either in one or in mo persons is opposed The Father is greater than all that is than all creatures not than the Sonne or the holie Ghost I giue eternall life vnto them that is no creature dooth giue it For both the Father also and the holy Ghost doe quicken and giue life The father onelie knoweth the daie of iudgement that is no creature and so forth 7 They wrest the phrase of Scripture to another sense as The Sonne shal deliuer vp the kingdome vnto the Father 1. Cor. 15.24 The rule for aunswere to this is Of the phrase of Scripture we must iudge according to the whole Scripture that is by marking circumstances of the text alleadged and by conference of other places with it The Sonne shall deliuer the kingdome vnto the Father not by laying it downe but by manifesting it or chaunging the forme thereof For the Father also raigneth now neither shall the Sonne euer cease to raign Likewise he shall deliuer it by subiecting all thinges vnder him So the Father also deliuereth the kingdome vnto the Sonne neither yet doth he forgoe it Other Rules whereby the obiections of the Arrians are dissolued 1 NOthing hindereth why they who are equall in nature may not be in degree of office vnequall 2 That which the father hath giuen vnto the Sonne that he should euer haue it he will neuer demand of him againe but that which was but for a certaine time giuen committed vnto him the same he must needes depart from and resigne 3 That consequence dooth not holde in reason which is brought from a thing that is respectiue to a thing that is absolute 4 â—hat is said of the person in the concrete which is proper only to one nature but no otherwise than in respect of that nature vnto which it is proper 6 There is a double wisedome one existing in the creatures which is the order of thinges in nature wiselie disposed and the doctrine or knowledge aswell of nature and the Lawe as also of the Gospell Another wisedome is subsisting in God which when it is opposed vnto the creatures is the verie diuine minde or eternall decree as touching this order of thinges in the Father the Sonne and the holie Ghost that is it signifieth the three persons but when it is distinguished from God then is it taken for the Sonne of God the second person onely The former wisedome existing in the creatures is created the other subsisting in god is vncreate 7 God absolutelie named in the scripture is neuer meant but of verie God himselfe 8 Whereas the sonne and the holie ghost are of the Father and the Father worketh by the sonne and the holie ghost neither was humbled as the sonne the scripture doth oftentimes especially in Christs speaches vnderstand by the name of the father the sonne also and the holy ghost 9 When god is considered absolutelie or by himselfe or is opposed to the creatures the three persons are comprehended but when he is opposed to his sonne the first person of the godhead is vnderstood which is the Father 10 The name of God beeing put simply or absolutely is essentially taken that is for the godhead it selfe and compriseth all three persons but when the propertie of any person is ioyned therwith it is taken personallie 11 The Scripture distinguisheth the persons when it opposeth or compareth them among themselues or expresseth their personal properties whereby it restraineth the name of God common to them all to one certaine person it meaneth them al together when it opposeth the true God to creatures or false gods or considereth him absolutely according to his owne nature 12 That which began at some certaine time to be manifested may not thence be concluded neuer to haue beene before 13 The sonne is woont to refer that to the Father which yet he hath common with the Father not making any mention of himselfe when he speaketh in the Mediatours person 14 The sonne is said to see learne heare and woorke as from the Father in respect of both natures yet not without a difference still remaining For vnto his humane vnderstanding the will of God is made knowen by reuelation But his godhead dooth by it selfe of his owne nature know and behold from euerlasting most perfectly the Fathers will 15 The externall operations of the three persons if they were distinct they should make verily distinct essences because one woorking another ceasing there would be diuerse essences but the internall operations because they are the communicating of one the same whole essence make not a diuersitie but an vnity of essence 16 When God is called the Father of Christ the faithfull it doth not hereof folow that he is after the same manner their father and his 17 The Father was neuer without the sonne nor the father the sonne without their spirit in asmuch as the godhead can neither be augmented nor lessened nor changed The principal arguments against the Diuinity of the Sonne and the holy Ghost together with the Aunswere vnto them 1 ONE essence is not three persons for one to be three doth imply a contradiction God is one essence Therefore there cannot be three persons of the godhead Aunswere The Maior is true of an essence created finite that can not beeing one be the same and whole substance of three or bee three but it is false of the infinite most simple and indiuiduall essence of the Godhead For this as it existeth one and whole together in many nay in infinit places and thinges so may it be remaining one the same and whole essence of moe yea and moreouer it is necessarie so to be seeing the generation of the Sonne and the proceeding of the holy ghost is the communicating of the essence of the Father 2 Whose operations are distinct their essences also must needes be distinct The internall operations of the father the son and holy ghost are distinct Therefore they haue also distinct essences Answere The Maior of this reason is true of persons hauing a finite essence but being vnderstood of the diuine persons it is false if it be ment of those internal operatioÌ„s whereof the Minor speaketh Wherefore inuerting the Maior we return it back vpon the aduersaries themselues For whereas the internal operations namely the generatioÌ„ of the son the proceeding of the holy ghost are the coÌ„municating of the fathers essence whole the same in number it must needs be that there is not a diuerse or distinct but one diuine essence of al three persons 3 That which hath a beginning is not eternal But the son and the holy ghost haue their beginning or originall from the father therefore they are not eternal Aunswere That is not eternall which hath a beginning of essence or nature and time But
Iehoua is one in number of essence not of persons 12 Where are three and one there are foure But in God are three one to wit three persons and one essence Therefore there are foure in God Answere The Maior is to be distinguished Where are three and one reallie distinct there are foure But these three in God are not another thing distinct in the thing it selfe from the essence but each is that one essence the same and whole and they differ from their essence onely in their manner of subsisting or being The manner of existing is not a diuers substance from the existence being or essence 13 Christ according to that nature according to which in scripture he is called Son is the Son of god But according to his humane nature onely hee is called Sonne Therefore according to that onely and not according to his diuine also hee is the sonne of god and so by a consequent the sonne is not verie god Aunswere The minor is false For Christ is called the onely begotten and proper sonne of the Father and equal with the Father Iohn 3.16 Iohn 5.18 Rom. 8.32 The father hath created all thinges by the sonne The sonne from the verie beginning worketh all things likewise which the Father doth Iohn 5.17.19 The sonne reueiled the Fathers wil of receiuing mankinde into fauour vnto the Church before his flesh was borne Iohn 1.18 The sonne was sent into the worlde descended from heauen and tooke flesh Heb. 2.16 Iohn 3.13.17 But the Word which is God is the onely begotten and proper sonne of God and tooke flesh Iohn 1.14 And not the humane but the diuine nature of Christ is creatres and worketh with equal autoritie and power with the Father and descended from heauen Therefore God or the Godhead or diuine nature of Christ is both called in the scripture and is the sonne and by a consequent the sonne is that one true and verie God I BELEEVE IN CHRIST OVR LORD THree diuerse speeches are heere to bee obserued 1. To beleeue that Christ is Lord. To beleeue this is not sufficient for we beleeue also that the diuel is Lord but not of al nor ours as wee doe beleeue Christ to bee Lorde of vs all 2. To beleeue that Christ is Lord and that of al and also ours Neither is it enough to beleeue this For the Diuels beleeue also that Christ is their Lord as he hath ful right and autority not only ouer all other thinges but ouer them also to determin of them whatsoeuer pleaseth him 3. To beleeue in Christ our Lorde that is so to beleeue Christ to bee our Lorde that in him wee place our trust and confidence and bee thoroughly perswaded that by him wee are wholy freed and deliuered from all euill and are defended and safegarded against all our enemies and this is it which we especiallie ought to beleeue Whenas therefore we saie that wee beleeue in our Lorde we beleeue 1. That the Sonne of GOD Christ is Lorde of all creatures 2. But especiallie of his Church which beeing purchased with his owne bloode hee guideth defendeth and preserueth by his spirit 3. And that I am also one of his subiectes whom beeing redeemed from the power of the Diuell he mightilie preserueth ruleth maketh obedient vnto him and at length enricheth with eternal glorie that is I beleeue that hitherto I haue bin by and for Christ preserued and shal hereafter be preserued of him thorough al eternitie lastly that he vseth wil vse his dominion power which hee hath as ouer all other creatures so ouer me vnto my saluation and his owne glory But for the better vnderstanding of this that hath bin spoken wee are to obserue these two things 1 In what sense Christ is called Lord. 2 For what causes he is our Lord. 1 IN WHAT SENSE HE IS CALLED LORD TO bee a Lord is to haue right and power granted by Lawe either diuine or humane ouer some thing or person as to vse and enioie it and to dispose thereof at thy owne will and pleasure Christ therefore is our Lord First because he hath care of vs that is ruleth preserueth and keepeth vs as his owne to eternall life and glorie as beeing bought with his precious bloode Iohn 17.12 None of them is lost whom thou gauest me Ioh. 10.28 None shal plucke them out of my hand Secondlie because wee are bound to serue him both in bodie and soule that hee maie bee glorified by vs. 1. Cor. 6 20. Yee are bought with a price therefore glorifie God in your bodie and in your spirite for they are Gods Hereof also wee maie vnderstande that the woorde Lorde in the Creede is not a name of the diuine essence but of his office and is referred to both natures of Christ like as the names of Priest King and Prophet Christ then is our Lorde not onely in respect of his Diuinitie which created vs but also in respect of his humanity which redeemed vs. For the humane nature of Christ is the price of our redemption his diuine nature dooth giue and offer that price vnto the Father and dooth by the vertue of his spirite effectuallie applie it vnto vs sanctifie rule saue and defend vs against our enemies and dooth al these thinges the humane nature beeing priuie thereunto and most earnestlie willing it Yea further as hee is man also hee hath power not only ouer men but also ouer all creatures and therfore ouer the Angels themselues For the names of the office benefits dignity of christ are affirmed of his whole person to speak simply properly by communicating but not by confounding the properties of both natures 2 For what causes he is our Lord. CHRIST is Lord. 1. By right of creation gouernment Christ our Lord 1 By right of creation Of this rule and dominion it is said Al things that the father hath are mine Ioh. 16.15 For by him in him are al things created and by his mighty word that is by his forcible pleasure and wil or prouidence they are susteined and gouerned and whatsoeuer good is in al the creatures that wholy proceedeth from him And this is a most generall dominiō which extendeth it self vnto al creatures euen vnto diuels wicked men albeit not altogether after the same maner to vs to al the wicked diuels For. 1. he created vs to eternal life but them to destruction 2. The dominiō which christ hath ouer the wicked diuels cōsisteth in the right of requiring cōmanding of exercising his power bridling his enimies that is hee hath right power ouer the diuels and the wicked to doe with them what him listeth so that without his wil and pleasure they cannot so much as moue themselues And he permitteth them by bereauing and destituting them of the grace of his spirit to run headlong into sin and eternal destruction Hee hath also ouer vs right and power to do with vs what him listeth
is a consuming fire Fourthly That wee might know that whatsoeuer this sonne speaketh it is the will of God and the truth For whatsouer is borne of flesh which is sinful and not sanctified is flesh falshood and vanitie Obiection But he was borne of a Mother which was a sinner Why then should not Christ haue sinne Aunswere The Holy Ghost doth best know how to seuer sinne from mans nature for sinne is not of the nature of man but came else-whence euen from the Diuel Mary therefore was a sinner but that masse of flesh which was taken out of her substaunce was by the operation of the Holy Ghost at the same instant sanctified when it was taken The third thing which is signified 3 The vniting of his flesh vnto his Godhead in that Christ is saide to bee conceiued by the holie Ghost is the vnion of the humane nature with the Woorde For the fleshe of Christ was together both created or formed and also sanctified and vnited to the Sonne of the holy Ghost immediatelie but of the Father and the Sonne by the spirite It is added furder in the Creede Born of the Virgin that he was borne of the Virgine Mary that is of the Virgins substance and that cheifely for these causes 1 That we might know 1 The seede of Dauid Christ our Mediatour to be the true seede of Dauid that is to be true man and our brother who hath humane flesh made not of nothing neither else-whence but issued from the seede of Dauid Isaack and Abraham of whome also the virgine Mary hir selfe came yea of the selfe same masse of Adam whereof both they and we are 2 That it may certainly appeare vnto vs 2 Messias That this Iesus borne of the Virgine is that Messias promised vnto the Fathers For it was foretolde by the Prophets that the Messias the redeemer of mankind should be born of the stocke of Dauid and that by a miraculous conception birth hauing a Virgin for his Mother Wherefore seeing both that is both the prophecies and the miracles are in this Iesus fulfilled there can bee no doubt but that this is the Messias true Man and true God the reconciler of GOD and man 3 That this Christes birth of a Virgin might be a testimonie that he is pure and without sinne 3 Without sinne sanctified in the wombe of the Virgin by the vertue of the holy Ghost 4 That it might bee a figure of our regeneration 4 A figure of our new birth which is not of blood nor of the will of the flesh nor of the wil of man but of God Iohn 1.13 Wherefore to beleeue in Christ which was conceiued by the Holie Ghost â—â—d borne of the Virgin Mary is to beleeue That this naturaâ— Sonne of God conceiued and borne after this maner is made true man after a marueilous order and the same to bee one Christ hauing two natures vnited by personall vnion one to another which are his diuinity and his humanitie and to beleeue farther that he was holy from his mothers wombe to redeeme sanctifie me and that I for this Sonnes sake so conceiued and born haue the right of the adoption of the Sonnes of God For he cannot be Mediatour betweene God men who is not himselfe man who is not righteous who is not vnited with the Woorde that is true and by nature God man of sufficiencie and abilitie to bestowe his purchased saluation for vs on vs. Next after this article of the conception and Natiuitie of Christ for the better vnderstanding thereof followeth not vnfitly the common place Of the incarnation of the Sonne of God or Of the two natures in Christ THE COMMON PLACE OF THE TWO NATVRES IN CHRIST The Questions here to be obserued 1 Whether there be two natures in the Mediatour 2 Whether they be one or two persons 3 If they be one person what maner of vnion that is of them and how made 4 Why this personall vnion was necessarie to be made 1 WHETHER THERE BE TWO NATVRES IN CHRIST OVR MEDIATOVR Two natures in Christ WHAT there are two natures in Christ this one reason doth shewe by good demonstrance Essentiall properties which are opposite caÌ„not be in the same nor be affirmed of the same thing in respect of the same nature or cause Vigilius lib. 4. One nature dooth not receiue in it selfe a thing contrarie diuerse But in one and the same Christ are are affirmed of him properties diuerse contrarie diuine and humane finite infinite passible impassible and such like Therefore there must needes be diuerse natures in him humane and diuine And that the very diuine nature creatresse of all thinges is in Christ Christ true man and of our kinde and nature hath bin alreadie proued It remaineth that we shew a true humane nature to be in him that such as ours is and perfect consisting of a bodie and a reasonable soule of which as of essentiall parts is made a third substance to wit this particular humanitie which the Word hauing taken once into the vnity of person doth neuer laie awaie againe Which we are to holde against heretickes both oulde and newe whereof some deny Christes fleshe to haue bin formed of the Virgins substance but will haue it brought down from Heauen into the Virgin or begotten in her of the substance of the holy Ghost Others fancie Christ to haue in steede of true fleshe the likenesse semblance and appearancie of a mans bodie Others acknowledge indeede that hee hath a true bodie but not a humane soule the roome whereof is supplied by the Woord vnited vnto the body Against these the like errors the sentence doctrine of the church is confirmed First by plaine places of scripture which testify christ Maries son to haue bin made like vnto vs in al things that is in essence in properties in infirmities sin only excepted Lu. 1.31 Loe thou shalt coÌ„ceiue in thy womb bear a son Seeing then the Virgine conceiued this her sonne in her womb bare it vntil the vsual time of deliuery and was deliuered of it as other weomen vse to bee of their children it followeth that his flesh was not brought from heauen or elsewhere taken which should but passe only through the womb of the Virgin but was formed in the Virgins womb of her seed substance Heb. 2.11 He that sanctifieth and they which are sanctified are al of one wherfore he is not ashamed to cal theÌ„ Bretheren And a litle after For asmuch as the children were partakers of the flesh and blood he also himselfe likewise took part with them Again In al things it became him to be like to his brethren Therfore he hath a humane nature of the same kind wholy with ours Heereof hee is called the fruite of Maries womb Luk. 1.42 the first begotten son of Mary Luk. 2.7 made of a woman Gal. 4.4 The seed of Abraham Gal. 3.16
proper to flesh created finit but to a nature infinit omnipoteÌ„t existing froÌ„ euerlasting Therfore christ promiseth the holy ghost to his disciples which is the spirite of trueth wisdome feare praier grace c. But although after that maner which hath bin spoken of the god-head only christ by reason of his god-head doth behold do al things is adored of vs yet his humanity also doth behold vnderstand hear our necessities desires coÌ„plaints praiers yet after another sort that is not of it selfe but by the godhead reueiling shewing our desires to the humane vnderstanding which is vnited to it And fuâ—der it performeth those things which we craue both by the efficacy of his merit by intercession made incessaÌ„tly to the father for vs whereby he wil obteineth of his father all blessings for vs by the force and omnipotency not of his flesh but of his godhead vnited thereunto by which christ man doth effectually apply to vs those benefits which he hath obtained for vs of his father Now to acknowledge when we worship Christ the Mediatour these things in him to profes the same both in words gestures actioÌ„s is the honor which is du is exhibited by vs to his humanity by reason of the god-head vnited thereto yet so that this veneratioÌ„ of the humanity is not separated froÌ„ the honor which agreeth to Christ according to his Godhead For with one the same particular indiuiduall inuocation worship we speak to honor whole christ god man according to the properties of both natures which he reteineth will haue also now in his glory for euer to be attributed to him vnitely but yet distinctly that is As the persoÌ„ office of the mediator so the adoratioÌ„ or worship is coÌ„pound hauing parts whereof some agree to the godhead some to the flesh as in the office so also in the honor of the person the properties operations of the natures are not separated nether yet confounded but being vnited are distinguished Wherefore as it doth not folow The godhead in Christ is redeÌ„ptres by reason of the flesh assuÌ„pted Therefore it is also subiect to sufferings mortal did suffer was dead So is there no necessity in this Vbiquitary argumeÌ„t Christs humanity is adored by reason of his god-head Therefore the same is also really omniscieÌ„t omnipoteÌ„t after the same maner to be adored as is the godhead The reason is because of the fellowship or coniunction of office honor in the person the same properties operations in natures are wrongly heretically inferred The sum of al is That christs humanity is adored by reason of his godhead coÌ„meth not thereof as if his humanity also were really omniscient and omnipotent as is the God-head For by reason of these other like properties is the godhead only inuocated but because it doth truely know vnderstaÌ„d hear our necessities cogitations desires praiers the diuine intelligence vnderstanding which is vnited to it reâ—â—iling and opening them vnto it And also because what we craue aâ— christs hands the same it effectually performeth not by the bones sinowes hands fingers feete but by the force and power of the same God-head Furdermore that maner form of speaking whereby the properties of one nature are really attributed to the person denominated of the other nature or of both natures is vsuallie called the communicating of the properties Likewise the communicating of names because the names and attributes of both natures are affirmed of the same person and of themselues enterchaungeably by reason of the vnitie of person consisting of both natures The communicating of properties hath some resemblance of the figure in speech called Synecdoche and is termed by manie Synecdoche because that is affirmed of the whole person which agreeth vnto it onelie in respect of one of the natures as a part It is also called a mutuall and enterchaungeable attribution because as humane properties are attributed vnto god in respect of the humanitie so diuine are attributed vnto man in respect of the Diuinitie As God suffered man is omnipotent So likewise the communicating of names For Man is God and God is Man by reason of the personall vnion of both natures A rule to be obserued concerning the attributes or properties of the office of Christ Mediatour THE names of office and honour agree vnto the whole person in respect of both natures keeping still the differences in natures of properties and operations These attributes are rightlie affirmed of subiectes both concrete and abstract that is both of the person and of the natures For it is well said The God-head quickeneth the Man-hood quickeneth And God or man quickneth The attributes of office are to be Mediatour to make intercession to redeeme to saue to iustifie sanctifie purge from sinnes to be Lord and Head of the Church to be woorshipped to heare and such like These offices require the properties and operations of both natures not separated neither yet confounded but conioined and distinct For euen for this verie cause was it necessarie that the two natures should be vnited in Christ Mediatour that what neither nature could doe being set a part in the work of our redemption that Christ subsisting in both ioined together might doe and accomplish by both As therefore the natures themselues so their properties also or faculties of woorking and operations are proper and remaine diuerse and distinct yet so that they concurre to the effectuating and working of one effect or work and benefit as parts and communicated labours For albeit the natures doe alwaies labor work together in the office and benefits of the Mediator nether without other yet doth not therefore one worke the same which the other doth But each woorketh according to his property force of woorking onely that which is proper to each nature not that also which belongeth vnto the other As neither the soule doth that which is proper vnto the body neither the body that which is proper vnto the soule but the same man doth woorke some one worke by his body and soul each dooing their proper function So likewise the humanity doth neuer accomplish that which is proper vnto the God-head nor the Godhead that which is proper vnto the manhood but the same Christ executeth and perfourmeth one and the same office benefit by both natures which he hath in him as parts of his person the Worde woorking according to the propertie thereof what belongeth to the Worde and the fleshe in like manner executing according to the peculiar and proper faculties thereof not according to others that which belongeth to the flesh For the properties operations proper to each nature are not common to both natures but to the same person consisting of both natures Wherefore in such like phrases of speech concerning Christes office which are called of the auncient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that
flesh câ—nsubstantiall with men we doe not affirme him to bee according to the fleshe consubstantial with God For as according to the spirit he is not consubstantial with vs For according to this he is consubstantial with God So of the other side he is not according to the flesh coessentiall with god but according to this he is consubstantiall with vs. And as wee pronounce these to bee distinct diuerse one from the other not to bring in a diuision of one vndiuided person but to note the distinction and vnconfoundablenes of the natures and properties of the Word and the flesh so we affirme and worship those as vnited which make to the manner of the vndiuided vnion or composition Vigilius Lib. 4. against Eutyches IF there be one nature of the Word the flesh how then seeing the Word is euery where is not the flesh also found euery where For when it was in the earth it was not verily in heauen and now because it is in heauen it is not verily in the earth and in so much it is not as that as touching it wee looke for Christ to come from heauen whom as touching the Word we beleeue to bee in the earth with vs. Wherefore according to your opinion either the Word is coÌ„teined in place with the flesh or the flesh is euery where with the Word where as one nature doth not receiue any contrarie or diuers thing in it selfe and it is a thing diuerse and far vnlike to be circumscribed in place and to be euerie where and seeing the Word is euerie where and the flesh is not euerie where it is apparent that one and the same Christ is of both natures and is euerie where as touching the nature of his Godhead but is not euerie-where as touching the nature of his manhood is created and hath no beginning is subiect to death and cannot die the one he hath by the nature of the Word whereby hee 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 his flesh and hath no beginning by the nature of his Godhead was created by the nature of his flesh and was not created by the nature of his godhead circumscribed in place by the nature of his flesh and not conteined in any place by the nature of his Godhead is lower also than the Angels by the nature of his flesh and is equal with the father according to the nature of his God-head died by the nature of his flesh and neuer died by the nature of his Godhead This is the Catholique faith and confession which the Apostles deliuered the martyrs established and the faithfull hitherto holde and mainetaine Now haue wee in few wordes expounded those articles of the Apostolique creede which intreate of the person of Christ and haue withall declared in the exposition thereof those things which are necessarie for vs to knowe both of the diuinitie of Christ and of his humane nature which was taken by the Word of the seede of Dauid vnited personally with the Word by the vertue of the holy ghost and begotten in maruelous nanner of the Virgines substance And it was requisite not to suffer that any sinne should passe or bee deriued into his substance 1. Because hee was to satisfie for sinne 2. Because it was not conuenient or meet that the Woorde the sonne of God should take a nature defiled with sinne To beleeue then in the son of God conceiued by the holy ghost is to beleeue 1. That he was made man after a marueilous manner and that hee was made one Christ of a diuine and an humane nature 2. That hee being so holily conceiued and borne doth purchase for vs the right and power to bee the sonnes of God Because this person is sufficient able to recouer for vs our lost righteousnes and to bestowe it on vs. For hee is vnited with the Worde that is hee is true and naturall God and man such as the Mediatour ought to bee Hee will also performe this because he was borne to this end euen to sanctifie vs. Of al these euerie one of vs may certainlie collect and conclude That this Christ is our Mediatour And the reason of this collection and consequence is Because by this that he is the only begotten Sonne of God it is manifest that Christ is true God consubstantial coeternal and equall with the Father By his holy conception and natiuitie it is also manifest that hee is true man and that perfectly iust and vnited with the God-heade or Woord and such a one was it requisite our Mediatour should be OF CHRISTES HVMILIATION THE course of order requireth that now consequentlie we expound and declare those Articles which treat of the office of Christ and first of al of his humiliation or humbling which is the former part of Christes office whereunto belong these Articles Hee suffered vnder Pontius Pilate was crucified dead buried descended into hel After we haue expounded these we wil come vnto the rest of the Articles which speake of his glorification which is the other part of Christs office HE SVFFERED VNDER PONTIVS PILATE I Beleeue in Christ which suffered that is I beleeue 1. That Christ froÌ„ the verie moment of his conception susteined calamities mesâ—ries of al sorts for my sake 2. That at that his last time he suffered all the most bitter tormentes both of bodie and soule for my sake 3. That he felt the horrible and dreadfull wrath of God thereby to make recompence for mine and others sinnes and to appease his ire and wrath against mankind These two are different To beleeue that christ suffered and to beleeue in Christ which suffered For that is to haue onely an historical faith of Christes passion neither to repose anie confidence in him but this is to beleeue not onlie that Christ suffered but also to repose and place our trust and confidence in Christs suffering and Passion OF CHRISTES PASSION THE Passion of Christ onelie doth followe next his conception and natiuitie 1. Because in his Passion consisteth our saluation 2. Because his whole life was a Passion suffering and calamitie Yet notwithstanding many things maie and ought to be obserued out of the storie of the whole race of his life on earth For that 1. doth shew This person to be the promised Messias seeing in him concur and are fulfilled all the Prophecies 2. That storie is a consideration or meditation of that humility or obedience which hee perfourmed vnto his Father The chiefe questions of Christes Passion are these 1 What Christ suffered 2 Whether he suffered according to both natures 3 What was the impellent cause of Christes Passion 4 What the final cause or end thereof 1 WHAT CHRIST SVFFERED BY the name of Passion is vnderstoode the whole humiliation or the obedience of his whole humiliation all the miseries
tormentes ignominies paines and grifes vnto all which Christ was subiect and obnoxious as wel in soule as in body from the point of his natiuity vntill the howre of his death resurrection Mat. 26.38 My soul is very heauy euen vnto the death Mat. 27.46 My God my God why hast thou forsaken me Isa 53.4 Surelie he hath carried our sorrowes But principally by the name of Passion is signified the last act of the humiliation and pains of Christ the chiefe part of which his pains and dolours was in his soule wherein hee felt the ire and wrath of God against sinne which also was the cause why he so trembled and shooke at death was so faint-harted in his death whereas other Martyrs of Christ haue susteined stoutlie and couragiouslie extreme torments For the torments punishments of others haue no proportion with the torments and punishments of Christ For others as Stephen Laurence and the like susteined only corporall paines and torments but were vpheld within by the holy ghost But Christ suffered the paines both of body soule For he suffered first our infirmity that is the infirmities of humane nature he hungered thirsted was wearie was stroken with sadnesse and griefe 2 Hee suffered pouertie Luk 9.58 The sonne of man hath not whereon to lay his head 3 He suffered infinite iniuries contumelies slaunders layings in wait for him backbitings reproches blasphemies annihilating and contempt Psalm 22.7 I am a worme and not a man Isay 53.2 He hath neither forme nor beutie when wee shall see him there shall bee no forme that we should desire him 4 Hee suffered the Tentations of the diuel Mat. 4.1 He. 4.15 He was in all thinges tempted in like sort 5 Hee suffered the death of the bodie and that reprochefull and contumelious euen the death of the Crosse 6 He suffered the most grieuous torments of soule that is he found the sense and feeling of the wrath of God against sinne to be laide on him Hereof it was that he cried with a loude voice My God why hast thou forsaken me as if he should saie why doost thou not driue and put away from me so great torments For he signifieth by those words not a diuulsion or separation of his Godhead from his manhood but the differring and delaying of help and succour We see then what and howe great thinges Christ hath suffered for vs which are therefore proposed vnto vs and sette before our eyes to giue vs to consider 1. The history it selfe of Christs passion agreeing with Gods sacred oracles and prophecies 2. The cause or fruites of Christes Passion 3. His example that wee are also to enter into eternal life and heauenlie glorie by death as did Christ and these three thinges are especially to be considered in Christs Passion Obiection There is no proportion betweene temporal punishment and eternal Christ suffered only temporal paines and punishmentes Therefore he could not satisfie gods iustice Aunswere There is no proportion betweene temporall and eternall punishment if they bee considered as beeing both in the same degree and in the same subiect Question But how may the raunsome of one person answere for the sins of an infinit number of men Aunswere It may and that for these two causes 1. Because he is true God which suffered Obiection But god cannot die and suffer Aunswere God cannot suffer in that he is God Or further we graunt that Christ was not God in that he suffered died Obiect Christ is not God in that he suffered Therefore it is false which is saide Acts 20.28 That God hath purchased the Church with his owne bloode Ans This was spoken by a communicating of the properties but this was in the person not in the nature that is That person which is God and man purchased the Church The communicating of properties is to attribute that to the whole person which is proper vnto one nature and this is attributed in a concrete voice not in an abstract because the concrete voice signifieth the person in which are both natures and the property of that nature whereof some thing is affirmed But the abstract name signifieth the nature which is in the person but not the person And therefore it is that nothing hindereth why that which is proper to one nature may not bee affirmed of the whole person so that propertie it selfe be in the person But contrarie of the abstract name onely the properties of that nature are affirmed vnto which they properly belong As of the God-heade which is the abstract name no propertie of the man-hoode maie be affirmed but onelie the properties of the God-heade because the God-heade signifieth not the person which hath both natures but onelie the diuine nature it selfe But of God which is the concrete name the properties not of the God-head only but of the manhood also may be affirmed because God signifieth not the diuine nature but the person which hath both the diuine nature and humane The second cause why the raunsome of one person may aunswere for the sinnes of an infinite number is the grieuousnesse of his punishment because hee suffered that which wee should haue suffered for euer His Passion therefore is equiualent to euerlasting punishment yea it surpasseth it For that God should suffer is more than that all the creatures shoulde perish euerlastinglie 2 According to which nature Christ suffered CHRIST suffered not according to both natures neither according to his God-head but according to his humane nature onely both in body and soule For his diuine nature is immortal Now he so suffered according to his humanity that by his death and Passion he made satisfaction for infinite sinnes of men Question But why could not his God-head suffer Answere Because it is not changeable neither can that which is life it selfe dy This susteined vpheld the humane nature in paines after death restored it to life Obiection God purchased the Church with his owne bloode Actes 20.28 Therefore the god-head suffered Aunswere It doth not follow because an argument from the concrete which is God to the abstract which is the God-heade is if no consequence Againe the kind of affirmation is altered God is said to haue died by a figure of speech which is Synecdoche vsed whē we signifie the whole by a part as whole Christ by God and by a communicating of the properties But when it is said The god-head died that admitteth no figure as beeing a meere abstract The concrete signifieth the subiect or person hauing the nature or forme But the abstract signifieth the bare nature and forme onelie Wherefore the argument doth not follow A man is compounded of the elementes and is corporeal Therefore his soul also is corporeal This cannot follow Because al things agree not to the forme which agree to the subiect the soule is the forme of man man is the essentiall subiect of the soule Wherefore neither doth it follow Christ God died Therefore Christs God-heade died For
euerie where according to the maner of maiestie Beeing demaunded what they mean by maiestie they aunswere omnipotencie and immensitie To saie then Christes bodie is euerie where as touching the manner of maiestie not as touching the manner of a natural bodie is no thing else euen by their owne iudgement than Christes bodie to bee euerie where according to the manner of immensitie or infinity and not to bee euerie where according to the manner of finitenesse Now they trimlie take awaie the contradiction by thus distinguishing For the manner of immensitie is nothing else but immensitie and immensity and to bee immense are both affirmed of the same Wherefore as these are contradictorie to be euerie where to change place or not to bee euerie where so are these also contradictorie The same bodie to bee immense and to bee finite immensitie and finitenesse to agree vnto the same or the same bodie to be euerie where or immense according to the maner of immensity or maiestie and not to be euerie where but to change place and to bee finite according to the manner of finitenesse or a natural bodie Wherfore it is manifest which was before also confirmed That Christ ascended locallie and that therefore this Article is to be vnderstoode of Christs local ascension 4 Obiection Contraries or opposites ought to bee expounded after the same maner that the contrarietie and opposition maie be kept But these Articles Hee ascended into heauen Hee descended into hel are opposed one to the other Therefore as the Article of Christes descension is taken in a figuratiue meaning that is of his great humiliation so ought also the Article of his Ascension to bee taken of his great maiestie not of any local motion Aunswere We Aunswere first vnto the Maior Opposites are to bee expounded after the same maner except it be disagreeing from the articles of faith from other places of scripture But this article the scripture it selfe vnderstandeth of a locall Ascension Act. 1.11 He shall so come as ye haue seene him go into heauen 2 Wee denie the Minor For these two articles are not opposed For his ascension into Heauen is not the furdest degree of his glorie as his descension into hell is the furdest degree of his Humiliation But the furdest and highest degree of his glorie 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 Maior For vnto this article is the descension into Hel opposed whereupon also the Scripture dooth not interpret properly but figuratiuely these two articles of Christes descension into Hell and of his sitting at the right hand of his Father 3 If christs ascension be constered of any equalling of his manhood with his God-head all the other articles concerning the true humanity of christ shal be vtterly ouerthrown Fourthly Christ ascended visiblie into Heauen For his assumption and taking away from his Apostles was conspicuous and apparant to the sight Act. 1.9 While they beheld he was taken vp And they beheld him ascending vp so long vntil a cloud tooke him vp out of their sight Fifthly He ascended by the power and vertue of his God-head as also by the same he rose Acts. 2.32 This Iesus hath god made being exalted by his right hand by his diuine power Lord and Sauiour Sixtly Hee ascended when he had conuersed on earth fourtie daies after his resurrection and that therefore 1 That hee might assure men of his resurrection of the truth of his fleshe Act. 1.3 To whom also he presented himselfe aliue after that hee had suffered by many infallible tokens 2 That he might instruct his Disciples and recall into their minds that which he had spoken before and farther ad some other things and so might make not them onely but vs also certaine of his resurrection of the trueth of his flesh or humane nature Seuenthly He so ascended that he returneth not before the daie of iudgement Act. 1.11 Hee shall so come as yee haue seene him go into Heauen Act. 3.21 Whom the Heauens must contain vntill the time that all things be restored Obiection But christ promised that hee would bee with vs vnto the end of the woorlde Aunswere Hee is with vs in that spirituall vnion whereby we his members are ioined to him our head And further he speaketh of his whole person to which hee attributeth that which is proper vnto the God-head In like manner he saith before his passion when as yet hee conuersed on earth with his Disciples Iohn 14.23 J and my Father will come vnto him and will dwell with him this hee speaketh as touching his God-head which was and is in heauen as the Father is with vs so is hee otherwise wee might reason also thus J go awaie saith Christ Therefore he is not at all with vs. But it is attributed improperly to his other nature namely to his humanitie that he abideth with vs in respect of that personall vnion which is the secret wonderful indissoluble vniting and knitting of the two most diuerse natures of Christ diuine humane into one person so that these two natures being in such wise linked conioined absolue the essence of Christs person and one nature should be destroied if it were sundered from the other both notwithstanding reteining their peculiar and seuerall properties whereby one is distinguished from another Therefore of no force is this Obiection In Christs person the two natures are ioyned in vnseparable vniō Therefore wheresoeuer Christes Godhead is there also must his humanity needes bee For these two natures remaine in such sort ioyned and vnited that their propertie remaineth distinct and neither is turned into other Replie Those two natures whereof one is not where is the other are sundered neither remaine vnited but are separated In christ are two natures whereof one which is his humanitie is not where is the other which is his godhead Therefore the two natures in christ are not vnited but separated Aunswere The Maior is true being vnderstood of two finite natures but not of those whereof one is finite and another infinite For the finite nature can not 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 indeede consider and obserue in christ For his humane nature which is finite is but in one place but his diuine nature which is infinite is both in christs humane nature and without it euen euerie where Reply There must notwithstanding be made a separatiō in another part where the humane nature is not though there be no separation where it is Aunswere Not at all Because the Godhead is whole the same in the humane nature and without it Gregory Nazianzene saith The Word is in his temple and is euerie where but after a speciall maner in his temple Reply If christs humane nature bee
not adorned with diuine properties it followeth that there is no difference betweene christ and other saints For no other difference can bee found but the equalling of his manhood with his god-head For the difference betweene christ and the Saints either is in substance essence or in properties But not in substance Therefore in properties Answer We deny that there is any difference between Christ and the Saints either in substance or in properties or giftes for this enumeration or reckoning is not perfect complete There is wanting a third difference whereby Christ is distinguished from all the Saintes namely the secret personall vnion of both natures Reply Phil. 2.9 It is said God hath giuen him a name aboue euerie name Aunswere 1 God hath giuen him such a name that is together with his godhead For as the godhead so the properties of the godhead were giuen him of the Father 2. God gaue such a name to him that is to christ man by personal vnion not by anie exequation or equalling of both natures By these three obiections it appeareth that the Vbiquetaries of whome these thinges are brought fall into foule errors First into the errour of Nestorius because they sunder the vnited natures in christ Secondly into the error of Eutyches because they confound the same natures Thirdlie They disarme vs of those weapons wherewith we shoulde fight against Arrians and Sabellians For they doe fouly eneruate and weaken all those places which prooue Christes diuinity by drawing them to the equalling of his humane nature with his diuine But wee are to obserue in how many respectes Christ is said to be present with vs. First he is present with vs by his spirite and God-head Secondly he is present as touching our faith and confidence wherewith we behold him Thirdlie he is present in mutual dilection and loue because he loueth vs and we him so that he doth not forget vs. Fourthly he is present with vs in respect of his vnion with humane nature that is in the coniunction of the soule with the body For the same spirit is in vs and in him who ioyneth and knitteth vs vnto him Fiftlie hee is said to bee present with vs in respect of that hope which wee haue of our consummatiō that is that certain hope which we haue of comming vnto him 3 Wherefore christ ascended into Heauen CHRIST ascended first for his owne and his Fathers glorie For 1. He was to haue a celestiall kingdome therefore hee might not abide in earth Eph. 4.10 He that descended is euen the same that ascended farre aboue al heauens that hee might fill all thinges 2. It was meete that the Head should be glorified with excellencie of giftes aboue all the blessed as being the members of that Head which could not haue bin done in earth Secondly Hee ascended in respect of vs and that for foure causes 1. That hee might gloriously make intercession for vs namely by his vertue efficacie and wil. For it is the will of the Father and the Son that his oblation and sacrifice shoulde bee for euer of force for vs and so by making intercession for vs he should apply his benefites and the merites of his death vnto vs vnto which application was required his whole glorification the partes whereof are his Resurrection Ascension and Session at the right hand of the Father Obiection He made intercession for vs also on earth Aunswere This intercession was made in respect of the intercession to come For of that cōdition he made intercession before that hauing accomplished his sacrifice on earth he should present himselfe for euer a Mediatour in the celestial Sanctuarie 2. That we might also ascend and might be assured of our ascension Ioh. 14.2 I wil prepare you a place In my fathers house are manie dwelling places that is places to abide for euer for hee speaketh of continuing 3. That hee might send the holy Ghost and by him gather comfort and defend his church from the Diuel vnto the worldes end Iohn 16.7 If I goe not awaie the comforter will not come vnto you Obiection Hee gaue the holie Ghost both before and after his resurrection Wherefore hee went not for that cause awaie as to send the holie ghost Aunswere Hee had giuen him indeede before but not in such plentifull manner as in the daie of Pentecost Againe that sending of the holy ghost which was from the beginning of the world in the church was done in respect of christ to come who shoulde at length raigne in humane nature and giue largelie and in aboundaunt manner the holie Ghost Before his Ascension hee gaue him not in such plentie because of the decree of God who purposed to do both by man glorified And the sending of the holy Ghost was the chiefe part of Christes glorie Therefore it is said As yet was not the holie ghost that is the woonderfull and plentifull sending of the holy Ghost because Christ was not as yet glorified 4. That he might promise for vs in the sight of God that he would bring to passe that we should no more offend 4 What is the difference between christs Ascension ours CHrists ascension and ours agree Both in that it is to the same place and in that also it is to be glorified But they differ 1. Because christ ascended by his owne power and vertue wee not by our own but by his Ioh. 3.13 No man hath ascended into heauen that is by his owne proper vertue but the Sonne of man We shal ascend by and for him Iohn 14.2 J goe to prepare you a place And Iohn 17.24 I wil that they which thou hast giuen me be with mee euen where I am 2. He ascended to be Head We to be his members Hee to glory agreeable for the Head and we shall ascend to glory fit for members He ascended to sit at the right hand of the Father we to sit indeede in his and his Fathers throne but that onely by participation not in the same degree and dignity with him Reuelat. 3.21 To him that ouercommeth will I graunt to sit with me in my throne euen as J ouercame and sit with my Father in his throne Christ therefore ascended as Heade of the Church wee shal ascend as members of this Head that we maie be partakers of his glory 3. Christs ascension was the cause of our ascēsion but it is not so of the contrarie 4. Whole christ ascended but not the whole of christ Because hee ascended as touching his humane nature onely and not as touching his diuine which also is on earth But the whole of vs shall ascend because wee haue onely a finite nature and that but one 5 What are the fruits of christs ascension THE chiefe fruites of christes ascension are First His Intercession which signifieth 1. The perpetual vertue and strength of christes Sacrifice 2. Both wils in christ both humane and diuine propitious and fauourable vnto vs whereby he will that for his Sacrifice
of the angels said hee at any time sit at my right till I make thine enimies thy foot-stoole Muchlesse will God speake this vnto man Obiection But it is said Reuel 3.21 To him that ouercommeth will J grant to sit with me in my throne Auns We shall sit there by participation where this must bee also granted that the same is the throne of the Father and the Sonne In the same throne many may sitte but not in the same dignitie And so christ will not giue that chiefe dignitie and glorie giuen him of his Father vnto any other Reply But to sit at Gods right hand is also to liue gloriouslie and blessedlie But this agreeth to vs. Therefore wee shall sit there Aunswer This is not a ful and sufficient definition because a blessed life agreeth both to vs Angels but the sitting at gods right hand doth not Whereupon these two articles are well adioined together He Ascended into Heauen he sitteth at the right hand of God the Father Now let vs in few wordes expound the definition which wee brought of Christes sitting at the right hande of the Father Christ sitteth then at the right hande of God the Father that is he is that person omnipotent by which the Father gouerneth al things immediatly But especially by which he defendeth the church against her enimies That this definition may be more ful and clear let vs briefly sift euery part thereof The Session therefore of Christ at the right hande of the Father is 1. The perfection of Christes diuine nature that is the equality of the Word with the Father which he did not receiue but euer had 2 The perfection of christes humane nature This perfection or excellency of Christes humane nature compriseth First The personall vnion of the humane nature with the Woord Coloss 2.9 In him dwelleth all the fulnesse of the godhead bodily Secondlie The collation or bestowing of giftes farre greater and more in number than are bestowed on al men or Angels and therfore in which he far excelleth both men and Angels Ioh. 1.16 Of his fulnesse haue al we receiued And cap. 3.34 God giueth him not the spirite by measure 3 The perfection or excellencie of the office of the Mediatour that is the Propheticall Priestly and Roiall function which christ now as the glorified Head of his church doth in his humane nature gloriously exercise in heauen This excellency of christs office is the very exalting of Christ in his Propheticall Priestly and Princely function that is the laying down of the infirmity of Christs humane nature and the perfection of glory which was due vnto Christ both in respect of his office as being a Prophet King and Priest in respect of his person as beeing God 4 The perfection of christs honour that is the adoration worship and reuerence which is yeelded vnto Christ both of men and Angels Heb. 1.6 Let all the Angels of God worship him Phil. 2.9 Hee hath giuen him a name aboue euerie name By these the like speeches are signified the partes of Christs sitting at Gods right hand But the name whereof is spoken in the wordes of the Apostle before aleaged is the excellencie of the person and office of Christ and a declaration of both by his visible maiestie that all may bee forced to confesse that this is the King by whom God ruleth all thinges So also did Stephen see him adorned with visible maiestie and glorie Christ had some partes also before of his excellency both of his office and of his person but he then came to the full perfection of all when being taken vp into heauen he was placed at the right hand of the Father By these partes nowe of christs sitting at the right hand of the Father the definition of his sitting may bee made more full in this wise when christ is said to sit at the right hand of the Father hee is saide to haue the same and equal power with the Father to excel all men and Angels in his humane nature both in giftes bestowed on him more and greater than on them as also in visible glorie and maiestie to shew himselfe Lord of men and Angels and of all things that are created In the name of the Father to rule and administer immediatly his kingdome in heauen and the whole world chiefely to gouern by his power immediately the church lastly to bee acknowleged and magnified of all as chiefe Lord and Head Many Obiections are by this definition refuted As 1. The Holy Ghost also is equal with God Therefore wee may truely say that hee also sitteth at the right hand of God Aunswere It doth not folow because the reason is grounded of an ill definition For although the Holy Ghost bee as well as the Father and the sonne Head and Lord and ruler of the Church yet doth it not agree to the Holy Ghost but to christ alone to sit at the right hand of the Father Because hee alone tooke humane nature was humbled dead buried rose againe ascended and is Mediatour And furder the Father woorketh immediately by the Sonne onely but by the holy Ghost the Father doth not worke immediatly but through the sonne For the same order is to be kept in their operation and working which is in the persons The Father worketh by him selfe but of himselfe because he is of none The Sonne worketh by himselfe not of himselfe because he is begotten of the Father The holy ghost worketh by himselfe but from the Father and the Sonne from whom he dooth proceed Therefore the father woorketh immediately by the Sonne because the Sonne is before the holy ghost yet not in time but in order but mediately the Father woorketh by the holy Ghost and therefore the Sonne is rightly saide to sitte at the right hand of the Father but not the holy Ghost 2. Obiection Christ before his Ascension was alwaies the glorious Head and King of the Church Therefore he cannot now be first after his ascension said to sitte at gods right hand Aunswere Againe this reason also is grounded vpon a bad definition Christ was alwaies glorious but hee was not alwaies aduaunced and exalted in the office of his Mediatorshippe to wit in his kingdome and priesthood Now first he began to haue the consummation and perfection of glory which before hee had not that is gloriously to rule and administer his kingdom and Priesthood in the Heauens Christ is called our Head 1 In respect of his perfection excellencie both as God and man And as concerning his godhead there is no doubt of it And as concerning his humane nature it is true because Christs humanitie is adorned with far greater gifts than is any creature especially by reason of the vnion thereof with the Word 2 Jn respect of his office and that 1 in regard of his merite then by reason of his power and efficacie For as the Head is the seat of al the exteriour and interiour senses wherein are seated
the vnderstanding will and whence the vitall spirites flow So from Christ as the Head flowe downe into vs the giftes and graces of the Holy Ghost 3 Whether Christ did alwaies sit at the right hand of God THIS Question shoulde not bee needefull except mens curiositie had made it such To the explication thereof is required the distinction first of natures then of time Now as coÌ„cerning Christs Diuinitie 1 That alwaies sitteth at the right hand of the Father as sitting signifieth an equal power and honour which Christ hath euen the same with the Father For Christs diuine nature was from euerlasting equal with the Father in honor and power Likewise as To sit at the right hand of the Father signifieth to be the Head of the Church For by the Woorde the Father did from the beginning alwaies preserue the Church as also by him hee created all thinges In this sense Christ was placed by his eternal generation at the right hand of the Father 2 Christ according to his diuinitie also dooth so sitte at the right hand of the Father as he was ordained to this his office from euerlasting 3 He dooth alwaies sit according to his diuinity at the right hande of God in that hee begunne from the verie beginning of the world to execute hath executed this his office And christ according to his diuinity was in this respect after his asceÌ„sion into heauen placed at the fathers right hand in that his diuinity then began to shew it selfe glorious in the body which in the time of his humiliation had hid it selfe froÌ„ being openly manifested declared For in the time of his humiliatioÌ„ which was wheÌ„ christ liued on earth his God-head also had humbled it selfe not by making it selfe weaker but by hiding it selfe onely and not shewing it selfe abroad Therefore thus Christ also according to his diuine nature was placed at his Fathers right hand namelie by laieng downe that humility which he tooke on him for our sake and by shewing foorth that glorie which hee had with his Father before the foundations of the woorlde were laide but had hid the same in the time of his humiliation not by adding any thing vnto it which it had not before neither by making it more bright powerfull neither by manifesting and declaring it before God but vnto men and by vsing fully and freely his right and authoritie which right and authoritie Christes diuinitie had as it were laid downe in the taking vp and assumption of humane nature Therefore he saith Iohn 17.5 Now glorifie mee thou Father with thy owne selfe with the glorie which J had with thee before the world was This glorie he had not with men Therefore he praieth that as hee had it alwaies with the Father so he might manifest it vnto men Wherefore this is not to be taken as if the Word receiued any change or alteration of his God-head but in that sense only which hath been said Now as concerning christes humane nature according to it hee was then first placed at the right hand of the Father when he asceÌ„ded into heauen then he attained to his glorification when he receiued that which before he had not Obiection Hee that sitteth at Gods right hande is euerie where Christ sitteth at Gods right hand Therefore he is euery where Aunswere This reason wee graunt in respect of the communicating of the properties to the person But if it be further concluded that according to the flesh he is euerie where there wil be more in the conclusion than was in the premisses Againe wee denie the consequence of the whole reason because the right hand of God and to sit at the right hande of God is not all one Neither yet is it simply true that hee which sitteth at Gods right hand sitteth euerie where For a part of the sitting at gods right hand is also that visible glorie and maiesty wherewith Christes humane nature was endowed and wherewith Stephen beheld him endued in heauen This is not euerie where but only in that placc where his body is seated and remaineth Obiection Hee ascended into heauen to fill al thinges that is with the presence of his flesh Aunswere It is a fallacy in misconstring the word He ascended to fill all thinges that is with his giftes and graces not with his flesh bones and skinne These are the monsters and dotinges whereby the Diuell carrieth Gods glory into derision Reply That nature which hath receiued omnipotency is euerie where christes humanitie hath receiued omnipotency Therefore it is euerie where Answere That nature which hath receiued omnipotency by a reall transfusion and communication of the properties is euerie where but not that which hath receiued it by personall vnion onely as the humane nature of Christ But yet notwithstanding manie thinges haue beene bestowed by reall transfusion on Christes humanitie to wit other qualities than which hee had on the crosse and in his humiliation Likewise far more and greater giftes than those which are bestowed either on Angels or on men and in respect of those giftes bestowed on him Christ is placed according to his humane nature at the right hand of his father but according to his diuinitie he is placed at the right hand of the Father as he being glorified and taken vp into heauen hath shewed forth the same hath attained vnto the perfection of glory or to the highest degree of glorification as touching his humanity 4 What are the fruites of Christes sitting at the right hand of the Father THE fruites of Christes sitting at the Fathers right hand are all the benefites of the kingdome and Priest-hoode of christ glorified As 1. His intercession for vs. 2. The gathering gouerning and garding of his church by the Worde and spirit 3. His defending of the church against her enemies 4. The abiection and destruction of the churches enemies 5. The glorification of the church The fruites or benefites of the kingdome of christ glorified â—â—e that he ruleth vs by the ministery of the Word and the holy Ghost that hee preserueth his ministery that hee giueth his Church resting places and is forcible by doctrine in conuerting the chosen that hee will at length raise vp from the dead his chosen and elect abolish all their infirmities glorifie them wipe away all teares from them enthronize them in his throne and make them Priests and Kings vnto his Father The fruite of the Priesthoode of Christ glorified is that he appeareth presenteth himselfe and maketh request and intercession for vs in heauen that forcibly so that the father denieth vs nothing through the vertue and force of his intercession Hence ariseth that consolation and comfort Because our Head our flesh and our brother sitteth at the right hand of the father he shall at length glorifie and quicken vs and that both in respect of his brotherly loue as also in regard of his office who is our Head Because also we haue such a High-Priest which
to haue ascended from a lower place into an higher and to remaine in heauen vntill hee come to iudgement Nowe that some except That Christ dooth descend from heauen as oft as the supper is administred it is already refuted 4 We take not awaie the doctrine of the properties of christs humanitie Answere They altogether take it away For they wil haue his humane nature to be such as is not seene nor felt nor limited in place Reply But christ did put off these infirmities reteined the essential properties Answere But these are verie essential properties which being taken away the verity also and truth of his humane nature is taken awaie Austine saith Take awaie from bodies their spaces and they shall be no where 5 We abolish not the Doctrine concerning the communicating of properties of both natures Aunswere Yea but they endeuour it For they apply those properties of his diuine nature which are affirmed of the whole person in the concrete to both natures J wil be with you to the ende of the world This they vnderstand 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 godhead of Christ was circumcised as wel as his flesh Replie This onelie wee adde That those Articles belong to them Aunswere After this sort all sectes may shift off all testimonies of Scriptures But they belong hither and that by a double right 1. Because they are written of the bodie of Christ But the body of Christ belongeth to the supper Therefoâ—e these Articles also belong hither For they shew how Christs bodie is to be eaâ—en 2 They belong hither because no Article of faith is at variaunce with another So belongeth hither also the Doctrine of iustification because in the â—upper no other iustice or righteousnes must bee sought for but by the bloud of Christ 6 The manner how we eate it is not to bee defined Answere They commit a double fault in so saying 1. When they denie that the maner is to be defined and so contradict and gain saie the Scripture which defineth it and sheweth that it is spiritual that there is wrought an vnion with Christ by faith through the holy Ghost 2. They themselues define the manner as it clearly appeareth by their writings 7 The saieng of Durandus is true We heare the woords we perceiue the motions we know not the manner we beleeue the presence Aunswere Durandus maketh nought either for you or against vs or for himselfe because he was a Papist And againe if his saying be rightly vnderstoode we may admit it We heare the words This is my bodie not that we eate with our mouth the bodie of Christ in the breade Wee perceiue the motions that is we perceiue the bread to enter into our mouth not the bodie of Christ We know not the maner that is not perfectly to wit after what maner the holy Ghost is eueriewhere whole in Christ and in al the Saints and how he vniteth vs in Christ We beleeue the presence namely such as is the eating and as is the vnion of the members and the head 8 We teach this onelie That the bodie and bloud of christ is trulie substantiallie and naturallie exhibited Aunswere Wee grant that we eat the true bodie of Christ So then is their disputation vaine and friuolous First Because they confesse that wee are made partakers of the true bodie of christ and that wee must not question of the manner For this wee graunt Secondly Because the reasons and refutations which they bring are of no weight or moment Certaine reasons whereby is proued That the bodie of Christ is not present either in or vnder or at the bread of the Lords Supper neither is corporallie eaten Vnder With Jn or At the Bread 1 BEcause hee tooke a true humane nature Whereunto wee ad also that wee cannot eate him otherwise than his disciples did in the first Supper 2. He truely ascended out of earth into heauen 3. Such is our eating of him as his abiding is in vs. 4. All the Saints of the old and new Testament haue the same vnion with Christ 5 Christ onely is able to offer himselfe vnto his Father Now it is necessarie in the vse of the Supper to craue of God remission of sinnes Wherefore if he bee present at the bread we must craue of him and so wee offer the bread But in the New testament it is not lawfull to direct our prayer to any certaine place 6. The blessings which are promised vnto the godly onely are spirituall Vnto these and other fore alleaged reasons commeth the consent of the auncient Fathers Ambrose Athanasius Austine Basil Bede Bertram Chrysostome ClemeÌ„s Alexandrinus the councell of Nice Ciprian Cyrill Denis Gelasius Gregorie the Great Gregorie Nazianzene Hezichius Hierom Hilarie Irenaeus Justine Leo Macharius Origen Procopius Gaza Tertullian and so forth THE SECOND APPENDIX OR ADDITION Arguments whereby the opinion of Vbiquitaries is refelled and the truth of sound doctrine confirmed THE FIRST ARGVMENT THE Marcionites and Manichees imagined that Christ had not a true and solid bodie but onely made shew of the shape of a bodie so that hee seemed onely to haue flesh and bones whereas indeed hee had them not And further that the verie incarnation and al the motions and operations of christ did but only seeme so in outward appearaÌ„ce whereas in the truth of the thing there was no such thing done Now the opinion of Vbiquitie and of the reall communicating of the properties of both natures doth raise againe from Hel that phantasticall dotarie and frensie of those heretiques Therefore it is no lesse to bee abandoned and banished out of the church to Hell than that heresie of the Manichees That this opinion of Vbiquitie doth giue life againe to the former wee proue The Vbiquitaries are of opinion and so teach That all the properties of the Godhead were presently from the verie point of Christs conception reallie effused from the Godhead of the woorde into the humane nature which christ tooke Hence these absurdities will folow 1. Christ shall not be truely borne of the Virgine if as touching the nature of his humanitie he was truely and essentiallie without the wombe of his mother before hee was borne and after hee was borne hee remained no lesse truely and substantiallie as touching his humanitie in that selfe-same wombe than before 2. Christ was not truely weake in his humane nature and subiect to passions if hee were then also as touching the same nature partaker of the Diuine maiestie and omnipotencie 3. Hee was not truely dead if also in the time of his death as touching his soule and bodie hee were essentiallie present euerie where together with his Godhead For the soul being euerie where present could not be really separated in distance of places from the bodie which also should be euerie where present and so neither could the body die but onely
in outward appearance and imagination 4. Hee ascended not truely into heauen but it shall be saide to haue beene onely a vaine and imaginarie and phantasticall spectacle if hee were in his bodie substantiallie there before hee visiblie ascended thither and after he was ascended thither he remained yet in the substantiall presence of the same bodie no lesse truely than before on the earth yea and in the verie bodies also of the faithfull If these thinges so fel out in the truth of the thing it will follow that the same bodie of Christ was indeede at once and together both weake and omnipotent base and glorious subiect to sufferinges and not subiect dead and aliue limited and vnlimited which is horrible to affirme For auoiding therefore of these prodigious and impious absurdities they will except that he was not as touching his body otherwise than limited weak subiect to passions and mortal in the time of his humiliation because he had debased himselfe and would not shew forth that maiestie communicated vnto his bodie before his resurrection Aunswere They interpret amisse that debasing of himselfe of all the glorie and maiestie of his humanity hidden and kept close for a time whereas it is to bee vnderstoode in respect of the diuinitie of the Worde in that hee woulde take the forme of a seruant that is the masse of our nature and become man Moreouer it will folow that christ did shew forth the communicated power and maiesty of his flesh euen then when he was indeed weak and limited or circumscribed in bodie as when shedding teares he raised Lazarus from the dead and when being apprehended by the Iewes hee healed Malchus whom Peter wounded Now what is it else to raise the Marcionites vp againe from hell or in the greatest matter of all others impiously to blaspheme if this bee not THE SECOND ARGVMENT THE blasphemie of Samosatenus Arrius the late Antitrinitaries is this That Christ man is not properlie and by nature God but onlie by an accidental participation of diuine properties maiestie honour power and vertue The Vbiquitaries also maintaine the same consideration of the God-heade of Christ man while they define the personall vnion by his communicating alone of properties whereby the flesh of Christ is made omnipotent and euerie where So that now that man is and is called God not that he is properlie by nature God but because infinit power maiestie and glorie is giuen him from God and all the gifts of the holie Ghost are bestowed on him without measure Now this accidentall bestowing of the Godhead and all the properties doth not make christ to be properlie and by nature God but onelie by diuine grace or God vnproperlie so called Because it is not the verie essential God-head of the Word but a certaine participation thereof in vertue and effâ—cacie And therefore was it obiected by the sounder Fathers vnto the Arrians that they tooke awaie the true and eternall God-head of christ when they made him a God not by nature but by grace by participation onlie of dignitie and maiestie Therefore seeing the Vbiquitaries also equalling our Immanuel with God by participation of properties onlie take awaie his true and eternal God head wee doe disclâ—me and accurse this their doctrine as blasphemous and heretical And that they doe this Brentius in recog p. 20. Andrae Thes 20. disp Tubing and Thes 25. and 26. And Apol. Ing. 26. their owne words and opinions witnesse as Brentius and Iacobus Andraeas and others of them in their writings Whence wee conclude that the Vbiquitaries holde the same opinion with the Arrians and Antitrinitaries of the God-head of Christ manâ— that is that all these esteem him for God not by nature but onely by grace of participation new temporarie created adopted If these thinges bee true Christ shal not bee God and man but a diuine man such as the Vbiquitaries also repute him who as Seruetus Lib. 1. de Trinicate hold this opinion That God can communicate the fulnes of his God-heade giue his diuinitie maiestie power and glorie vnto man But wee execrate and detest the same blasphemie of both THE THIRD ARGVMENT NEstorius taught That the vnion of God the Word with man was wrought by the participation onelie of equality as touching maiesty honour power vertue and operation Neither doth he make the differeÌ„ce of the dwelling of the Word in mans nature which himselfe tooke and in other Saintes to consist in anie other thing than in those giftes and graces bestowed by God on man The selfe same also doe the Vbiquitaries teach because they crie that there is no difference betweene the inhabiting and dwelling of the God-head in Peter and in Christ except it bee taken from the communication of the giftes or properties of the God-heade And they contend that by this means this man which was takeÌ„ by the Word is God because the Word doth nothing without him but al things by him This is nothing els than to make christ man onelie God by an accident Wherefore the doctrine of Vbiquitie is altogether the same with Nestorius heresie Tertullian saith Tertul. lib. de Trinit p. 610. Jf Christ be man onlie how then is he present eueriewhere being called vpon and inuocated seeing this is not the nature of man but of God to be able to be present in al places By this testimony is refuted the Vbiquity of the human nature in Christ Obiect But the vnion of the diuine human nature in Christ is vnseparable Therefore wheresoeuer the diuine nature is there is also the humane nature Aunsw It is true which is said that the vnion is vnseparable The Worde neuer forsaketh the nature once assumed and taken But the Word is not in the humane nature as the soule is included in my bodie Wheresoeuer my bodie is there must my soule needes be neither is my soul at the same time without my bodie But the Worde is not so in Christ man but hee is so vnseparably and personally in the humane nature as that he is together also without the humane nature in all the partes of the world as hee filleth al and in holy men and Angels by his special presence The personall vnion of both natures dooth not euert the general action and woorking of his presence and maiestie neither doth it let or hinder the speciall woorking of his presence because the Word is effectual and worketh forcibly in the regenerate The generall points wherein the churches which professe the Gospell agree or disagree in the controuersie concerning the Lordes Supper They agree in these points FIRST that as wel the Supper of the Lord as Baptisme is a visible pledge and testimonie annexed by Christ himselfe to the promise of grace to this ende chiefly that our faith in this promise might be confirmed and strengthned Secondly that in the true vse of the supper as well as in al other sacraments two things are giuen by god vnto vs
which commeth from a word that signifieth to diuide and distribute and therefore the Lawe is so called because it distributeth vnto euery one proper charges and functions In Hebrue the Law is called thorah that is doctrine because Laws are published vnto all that euery one may learne them And hereof is it that the ignorance or not knowing of the Law doth not excuse naie rather they who are ignorāt of those laws which belong vnto them do euen in that very respect sinne because they are ignorant 2 What are the partes of the Law LAwes are some diuine and some humane Humane Laws bind certaine men vnto certaine external actions whereof there is no diuine commaundement or prohibition expreslie with a promise of reward a commination or threatning of punishmentes corporal and temporal Now all humane Lawes ought to haue this their ende euen that the Lawes of God may bee the more readily and better kept Further whereas their causes are altered and chaunged according to the state and condition of times places persons and other circumstances the Lawes also themselues may be chaunged Moreouer these Humane Lawes are either Ciuill or Ecclesiasticall Ciuill Lawes are such as are made by Magistrates or by some whole bodie and corporation concerning a certaine order of actions to be obserued in ciuill gouernment in bargaines and contracts in iudgementes and punishmentes Ecclesiastical or ceremonial Laws are those which are made by the consent of the church concerning some certaine order of actions to be obserued in the ministerie of the church which are the limitations of circumstances seruing for the Law of god Diuine Lawes that is the Lawes of God partly belong vnto Angels and partly vnto men And these do not only binde vnto external actions but require furder internal or inward qualities actions and motions nether propose they corporal and temporal rewards and punishments only but eternall also and spiritual and they are the ends for which humane Lawes are to bee made Diuine Lawes are some external and vnchangeable some changeable yet so that they can bee chaunged of none but of god himselfe who made them By the Law also is often-times vnderstood the course order of nature instituted and ardained by god So the Law that is the order of nature requireth that a tree bring foorth fruite After this sort is the order of nature vnderstoode by the Lawe abusiuely but yet more abusiuely dooth the Apostle call Originall sinne the Lawe of sinne because namelie it doth in maner of a Lawe enforce and constraine vs to sin Now hauing humane Lawes and other things which are signified by the name of Lawe we will speake henceforth of the Lawe of god as which only hath place here and is the fountaine of all other good Lawes which are woorthie of the name of Lawes The Lawe of god then is a doctrine deliuered of god at the creation by the ministery either of Angels or of men and afterwardes repeated and renued of him by Moses and the Prophets teaching what we ought to doe and what not to doe binding reasonable creatures alwaies promising to perfect perfourmers of obedience eternal life condemning eternally them who perfourme not this obedience except remission be graunted for the Mediatours sake The parts of the Law of god are in number three The Morall Ceremonial and ciuil or iudiciall Law The Morall Lawe is a Doctrine agreeing with the eternall and immortall wisedome and iustice which is in god discerning things honest and dishonest knowen by nature and engendred in reasonable creatures at the creation and afterwardes repeated againe and declared by the voice of god by the ministerie of Moses the Prophets and Apostles teaching that there is a god and what he is what we ought to doe and what not to doe binding all the reasonable creatures to perfect obedience both internal and external promising the fauor of god and euerlasting life to those which perform perfect obedience and denouncing the wrath of god euerlasting pains punishments vnto them who are not perfectlie correspondent thereunto except there be graunted remission of sinnes reconciliation for the Sonne of god the Mediatours sake That in this part of the Lawe the nature and righteousnesse of god is expressed the image of god dooth shew whereunto man was created For seeing this image of god consisteth in true righteousnesse and holinesse Ephes 5. and that righteousnesse holines is described comprised in the Law Deut. 12. Ezech. 20. it followeth then that this is the image of god whereunto man ought to be conformed which is expressed in the law The same is taught by manie testimonies of Scripture which affirme that god is delighted with this righteousnes which he commaundeth in the Lawe and that hee dooth such things as that is and hateth the contrary That this law is external is hereof apparant and manifest because it remaineth from the beginning vnto the end of the world one and the same we are redeemed by Christ and regenerated by the holie ghost to obserue and keepe this Law in the life to come 1. Iohn 2.7 J write no new commaundement vnto you but an old commaundement which ye haue had from the beginning Galat. 5.20 They which doe such things shal not inherit the kingdome of god The Moral Lawes are so belōging vnto the Decalogue that not only they agree with the Decalogue neither are onlie deduced thence by a necessary consequence but also the Decalogue it selfe is the summe of the Morall Lawes whence it commeth to passe that hee who breaketh the Moral Lawes is said to breake the Decalogue Neither is this which we haue said hindered at al for that certaine special commaundementes belonging to matters of this life haue ceased For the general shal notwithstanding still continue There shal be no neede of the ministerie or of a certaine time to be alotted vnto the ministerie in the life to come because there shal be a perpetual Sabboth that is al eternity shal be giuen for the contemplation beholding of diuine matters for the worship magnifieng of God There shal be no neede of Lawes concerning marriage because there shal be no vse of marriage but yet there shal bee an Angelique chastitie in men This Law is knowen by nature and from the creation because men and Angels were created according to the image of God And Paul also saith of the remnauntes of that light Roman 2.15 The Gentiles shew the effect of the Lawe written in their hearts This Lawe also bindeth the Angels because they also were created vnto the image of God and Christ saith Matt. 22. That the Saints in the life to come shal be as the Angels of God he hath taught vs to pray Let thy wil be done in earth as it is in heauen Jt requireth furdermore perfect obediēce Deu. 6. Thou shalt loue the Lord thy God with all thy soule Galat. 3.10 Cursed is euery man that continueth not in al thinges
necessities of al men 6 Christ saith Luk. 15.10 That the Angels of God reioice for one sinner that conuerteth Therefore the Angels beholde the hearts of men The same is likewise prooued of the Angels out of Daniel cap. 9. and 10. Therefore the Angels beeing in heauen beholde repentaunce in mens heartes which are on earth Aunswere 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 harts which they may know either by effects or by signes tokens or by diuine testimony reuelation For it agreeth not to the Angels onely but vnto all the godly also on earth to reioice for the conuersion of one sinner neither yet do they behold the hearts of men 7 The soule of the rich glutton sawe from hell Abraham and Lazarus being in heauen implored Abrahams help and knew the state of his brethren in this life and Abrahams soule likewise did heare and see the soule of the rich man Therefore the soules of the Saintes in heauen see and heare the state and praiers of them that conuerse here on earth Ans First they do amisse to take that properly which Christ spake allegoricallie and by way of parable in translating his speech from corporall thinges vnto spiritual things not thereby to shewe that these are like vnto them but by applying his speech as might best fit our capacity to aduertise vs of the state of the godlie and wicked after this life For soules haue not either bosomes wherein to receiue one another or eies to lift vp or tonges to be dried with thirst or fingers to dip into water neither doe they vse any mutual parly or conference from hell and heauen Christes purpose therefore is by these figures of words to expresse the thoughts affections tormēts state of the wicked abiding in paines after this life Moreouer were it so that these things had been in such wise done as they are reported against which yet the very words themselues are yet could nought be hence prooued for the beholding of minds neither yet for the knowledge of all external things For neither Abraham nor the glutton is said to haue vnderstoode the secret thoughts and cogitations of each other but to haue knowledge of them by speech And Stephen also being on earth saw Christ being in heauen and Paul heard Christ speaking from heauen neither yet doe al the Saintes see or hear what is done in heauen neither did Stephen and Paul see or heare these things at al times 8 Christ according to his humanity maketh request vnto the Father for vs all and therefore according to his humanitie hee knoweth the desire necessities of them that cal vpon him in all places at al times Wherefore the saints also haue communicated vnto them from God the beholding of harts the hearing of praiers Ans The example is vnlike For the humane vnderstanding and mind of Christ vnderstandeth and knoweth and his bodilie eares and eies also heare and see al things whatsoeuer according to his humane nature he should or would behold either with his minde or with his outward senses by reason of his godhead which sheweth them vnto his humanitie vnited thereunto or also giueth vnto his senses a vertue and force of perceiuing of thinges which are fardest distant Neither yet is the force or wisedome of his humane nature infinite as is the power and wisedome of the God-head neither doth he know by any transfused vertue into him the thoughts of mindes and hearts For of the measure of knowledge conuenient for his manhood it is said Mar. 13.32 Of that day and houre knoweth no man no not the Angels which are in heauen neither the Sonne himselfe saue the Father Of the reueiling of the secrets of men vnto him by his diuinity it is said Mar. 2.8 When Jesus perceiued in his spirit that thus they thought with themselues c. But nowe that all things are reueiled vnto Angels and Saints which are reueiled vnto the humane vnderstanding of Christ by his God-head they will neuer be able to prooue out of the Scripture For Christs humane nature dooth excell and surpasse in wisedome all Angels and men both in respect of the personall vnion thereof because it is vnited to his God-head and also by reason of his Mediatourship which office his humanity beareth executeth together with his diuinity yet so that there is still kept in the administratiō thereof the difference of both natures Wherefore this example of Christ doth not proue that the Saints know al things either by beholding the things themselues or by diuine reuelation from God 9 Jn the diuine essence shine all the Jmages and formes of things But the Angels and Saints departed behold the essence of God Mat. 5 18. Therefore they behold in God al thinges which we doe suffer and thinke Aunswere First the Maior proposition which they put is doubtfull and vncertaine For it is manifest that God knoweth all thinges and doth in his wisedome comprehend the most perfect and perpetuall knowledge of all thinges but whether that vnderstanding of things doth so shine in God that it may bee also beheld of creatures this verilie they haue not as yet prooued out of Scripture Secondly neither is the Minor true namely That the blessed behold the essence of God whereof it is saide No man hath seene God at any time Iohn 1. Lastly albeit there is no doubt but the holy Angels and men in the heauenly life enioy a cleare knowledge an immediate manifestation of God whatsoeuer it is yet wee are not to imagine that they naturally know all things that are in God For then should their wisedome be infinite that is equal vnto Gods wisedome which is absurd and flat against the testimonies of Scripture whereas Angels also are said not to know the day of iudgement Likewise 1. Pet. 1. Jnto which the Angels desire to looke And Ephes 3.10 To the intent that now vnto principalities and powers in heauenly places might be knowen by the Church the manifold wisedome of God They profit therefore and encrease in the knowledge of wisedome and of the counsels of God by the very exequution and contemplation of Gods woorkes Nowe seeing that which they speake of is no naturall but a voluntarie glasse or rather a diuine manifestation or illightening that is the Angels and blessed men haue not this in their own nature to view and see in God his whole wisedome but God according to his good wil and pleasure doth manifest communicate vnto euery one such a part thereof as seemeth good vnto him as it is said No man knoweth the Father but the Sonne Mat. 11.27 and he to whom the Sonne wil reueile him we affirme therefore the inuocation of Saints so long to want a ground and foundation so to be superstitious and idolatrous vntill they shewe out of
also the whole seuen yeares were called sabbothes Leuit. 25.8 Thou shalt number seuen sabbothes of yeares vnto thee euen seuen times seuen yeares The Mediate externall Sabboth is that which God dooth mediatelie constitute by his church such as is in the New Testament the first day of the weeke to wit sundaie or rather The Lords daie which was instituted for the seuenth day or sabboth day in respect of Christs resurrection 2 The causes for which the sabboth daie was instituted THE final causes or endes for which the sabboth daie was instituted are these 1. The publique seruice and worship of god in the church exercise of praiers confession obedience in which consisteth the study of the knowledge of GOD of good woorkes and thankfulnes God will and therefore doth hee especially ordaine the sabboth that hee bee worshipped and inuocated of vs in this life not only priuately but also by the publique voice of the Church 2. The mainteinance and preseruation of the ministerie of the church which is an office and function instituted by God to teach and instruct the Church concerning God and his will out of the word of God deliuered by the Prophets and Apostles and to administer the sacramentes according to Gods holy institution This is not the least end for which the sabboth was ordained For this ordinaunce and publique preaching of the doctrine being ioined with praier and thankes-giuing and with the vse of holy rites is a publique exercise stirring and cherishing faith and repentaunce 3. It was instituted that it might be in the old testament a type signifieng the spirituall and euerlasting sabboth Ezech. 20.12 Moreouer J gaue them also my sabbothes to bee a signe betweene mee and them that they might know that J am the Lord that sanctifie them 4. It was instituted for a circumstaunce of the seuenth daie that namely the seuenth day might aduertise mē of the creatiō of the world of the ordering and menaging of things to be done and of that meditation which they are to vse in considering gods workes which hee in sixe daies created and accomplished 5. That on that daie the works of charitie bountifulnesse and liberalitie should be exercised 6. For the bodilie rest both of men and beastes but of beastes in respect of man 7. That men should prouoke one another by their example to godlinesse and to the praising and honouring of god Ps 22.22 J wil declare thy Name vnto my brethren in the middest of the congregation wil I praise thee 8. That the church maie be seen and heard among men and be discerned frō the other blasphemous idolatrous multitude of men and that they maie ioine themselues thereto who are as yet separated from it So was in the old Testament also the sabboth a marke distinguishing the people of Israel from all other nations 3 How the sabboth is sanctified or kept holy THE works which are to be done on the sabboth daie or the partes of the sanctifieng of the sabboth day are comprehended in the word Sanctifieng which parts we will briefly expound The partes then of the sanctifieng of the sabboth are 1. Rightly and truly to teach and instruct the church concerning god and his wil. The teaching which is here commanded is of another kinde from that which was mentioned in the third commaundement For there it belongeth to euery priuate person to teach heere the function of teaching is enioined as proper vnto certaine persons and that vnto such persons as beeing furnished from aboue with necessary giftes are lawfully called by the church vnto this function and vnto them is it enioined in this commandement that they propound and deliuer found doctrin to al men both in publick assemblies and in priuate instruction 2 Rightlie to administer the sacraments according to Gods diuine institution This likewise must bee perfourmed by the ministers of the Church lawfullie called to discharge this function And as the doctrine so also this administration of the sacraments is not tied to certaine daies but it sufficeth if the administration be publique and be done by the ministers who beare a publique person and represent in the ministery the person of god himself talking with men and if also in the assemblies of the Church those thinges be done by thē which god hath tied annexed vnto the ministers So circūcision was administred on any day which fel out to be the eighth frō the Infants natiuity So Baptism also may be administred at anie time Act. 8. 10. But the administration of the sacraments ought chieflie to be exercised on the Sabboth daie Therefore Num. 28. 29. besides daylie sacrifices there are certain sacrifices appointed which were to be perfourmed on the Sabboth on festiual daies Furdermore this administratiō must be in publike assemblies For so Christ also instituted his supper as which amongst other ends must be also a bōd of church assemblies to be administred in the assembly of the church bee it great or be it small Mat. 26. Drinke ye all of this Vnto the right administration also of the sacraments belongeth the excluding and debarring of those whom God hath commaunded to be excluded from them Like as it was not lawful for those that were aliens from the Country and religion of the Iewes neither for any of the vncircumcised to eate of the Paschal Lamb Exo. 12. So neither ought the church to admit vnto the Lords supper those that are not baptised or those that are baptised but yet are aliens in their Doctrine and manners from Christianity 1. Cor. 10 11. 3 Diligentlie and dailie to frequent the publique assemblies of the Church and there attentiuelie to giue eare vnto the Heauenlie Doctrine plainlie opened and deliuered and diligentlie to meditate after thereon and examine it but especially to spend those daies which are deputed vnto the ministery seruice of God in reading meditation and in discoursing of diuine matters These things are made manifest by the nature and necessary dependancie of Correlatiues For if god will haue some to be teachers hee will also haue some to be hearers and learners of this Doctrine And the study of learning is not without priuate Meditation Therefore haue the men of Beraea their commendation Acts. 17.11 Thus they receiued the word with all readinesse and searched the Scriptures dailie whether those things were so But vnto them especially is the study of knowing the Doctrine of god enioyned who either serue or hereafter are to serue and minister vnto the Church 1. Tim. 4.13 Giue attendance to reading to exhortation and to doctrine And 1. Tim. 3. and 2. Tim. 2. Paul will haue the minister of the Church to be fit and able to instruct and to refute the aduersaries 4 To vse the sacraments according to gods Jnstitution So god commaunded the Passeouer to be celebrated in a solemne assemblie of the people and vnto other holy daies and sabbothes he assigned certaine sacrifices And in like manner god will that
endeuour to obserue al these conditions in their praying the wicked contrarily either omitte and neglect them all or keeping one or two conditions erre in the rest Some er in the knowledge of the nature and wil of God therein omitting the first condition some erre in the thinges which are to bee asked when they aske either euill thinges or vncertaine or not approoued by god Some aske these hypocriticallie some without a feeling of their want some not with a confidence in the Mediatour some persisting in their wickednes thinke yet that God heareth them some desire things necessarie to saluation with a distrust and diffidence some lastly aske not thinking of Gods promise and therefore not according to faith 4 What is the forme of praier by Christ prescribed THE forme of prayer prescribed by Christ vnto vs is recited by the two Euangelists Matthewe and Luke Which forme Christ deliuered vnto vs not that we should be tied to these woords but that we might know both how and what to aske Obiection We may not be wiser than Christ Therefore seeing hee hath appointed vs a certaine forme of praier we must hold vs contented therewith and therefore we doe amisse when wee vse other formes of praiers Aunswere Wee maie not depart from that forme if Christ will haue vs tied vnto it but he will not haue vs tied to these words because his purpose was when he taught his disciples to pray to deliuer a briefe summe of those things which we are to ask of God Replie That is to be reteined than which no better can be inuented Wee cannot inuent a better forme and better woords than are these of Christ himselfe Therefore wee must retaine also the forme and woords Aunswere Wee can not inuent better woordes neither a better forme that is to expresse this summe of such thinges as are to bee desired which is as it were the general of al thinges that are to be desired These generals of gods benefits which Christ in this forme hath prescribed vnto vs to be desired cannot bee proposed in a better forme but Christ will haue vs also to descend to the specials to aske particular benefits according to our necessitie For that forme prescribed by Christ is nothing else but a set or course of certaine heads or generals whereunto al benefites as wel corporal as spiritual may be referred And whē christ willeth vs to desire the generals he willeth vs also to desire the specials And furder also those things which are here put in general we are in like maner for this cause to declare in special that we may be lead into a consideration of our necessity to a desire of making our petition vnto God to help our necessity Now that we may do this we haue neede also of special formes of praieng For to the explicatiō of generals by their specials we haue need of another form But yet al other forms of praier must agree with this form prescribed by christ although we be not tied vnto this form of Christ as being a thing altogether indifferent as appeareth by these places of Scripture Ioh. 14.13 Whatsoeuer ye aske of the father in my name whether ye aske it in general or in special he wil giue you Wherefore Christ hath not tied vs to a certaine forme Jam. 1.5 Jf any of you lack wisedome let him aske and it shal bee giuen him Likewise Matt. 20.24 Pray that your flight be not in the winter But this as touching the woordes is not in the praier prescribed by Christ There are also examples of praiers both in the New and old Testament Wherefore the forme of praier deliuered vnto vs by Christ is wholy a thing indifferent Nowe this praier of christ hath three partes a Proeme a Petition and a Conclusion The Proeme is Our Father which art in heauen The Proeme hath two partes 1. Our Father 2. which art in heauen And the Lord vsed this kind of Proeme because he wil be called vpon with due honor This honor consisteth 1. In true knowledge 2. Jn true confidence 3. Jn obedience Obedience compriseth 1 True loue 2. True fear 3. Hope 4. Humiliation 5. Patience The first part of the Proeme Our Father God is called Our Father 1. Jn respect of our creation Luk. 3.38 The sonne of Adam the sonne of God 2. In respect of our redemption and receiuing into fauour by his sonne our Mediatour Christ is the only begotten sonne of god we are not his sons by our owne nature but are adopted for christs sake 3. In respect of our sanctification or regeneration by the holie Ghost in Christ Obiect 1. We Jnuocate the Father according to the prescript of his own son Therefore we must not inuocate the son and the holy Ghost Aunswer The consequence of this reason is denied because the consequēce holdeth not from the attributing of some property vnto one person of the god-head to the remouing of the same from another person of the god-head Again the name of Father as also the name of god when it is opposed to all the creatures is taken essentially not personally but when it is put with another person of the God-heade it is taken personallie Wherefore in this place the name of Father is taken essentially the reasons hereof are manifest 1. Because the name of Father is not here put with another person of the God-head but with the creature of whom he is inuocated So also by the Prophet Isaiah cap. 9.6 Christ is called The euerlasting father 2. The Jnuocating of one person doth not exclude the others when mention is made of their external outward works 3. We cannot consider God the father but in the sonne the Mediatour And the Son hath made vs Sons by the holy ghost who is called the spirit of adoptiō 4. Christ teacheth vs that we must inuocate him also saying Verilie verilie I say to you whatsoeuer yee shal aske of the father in my name he shal giue you 5. Christ giueth the holie Ghost Therefore it is hee himselfe of whom wee aske him Obiect 2. Christ is called and is our brother Therefore he is not our father Aunswere He is our brother in respect of his humane nature But hee is our father in respect of his diuine nature Ob. 3. If he be called the father who hath receiued vs into fauor for Christs sake then is not Christ vnderstoode by the name of father because he that receiueth vs into fauour for christs sake is not Christ himself But the father whō we here so cal receiueth vs into fauor for christs sake Wherefore he is not christ Answ Hee that receiueth vs into fauour for Christs sake is not Christ himselfe that is not in the same sense and respect Christ as he is our Mediatour is hee through whom we are receiued but as he is god he is he that receiueth vs. Christ wil haue vs to call God Father and so to inuocate him 1. In regard of the true
From what euils he saueth vs 433 How he saueth 434 VVhom he saueth 437 Of Christ What is signified by the name of christ 437 What Christes vnction or annointing is 438 What his Prophetical function 444 VVhat his Priesthood 448 VVhat his kingdome 451 Of the communion of the faithful with Christ vvhat the Annointing of Christians is 452 In what sense christians are called prophets 456 vvhat is the Priesthoode of christians 456 vvhat is the kingdom of christians 458 Of Christ the Sonne of God How manie waies men are called sons 461 How christ is the son of God 463 vvhy christ is called the only begotten and first begotten sonne of God 464 Of Christs Diuinitie The sonne of God is a subsistent in the flesh borne of the virgin and before the flesh 467 The sonne of God Christ is a person reallie distinct from the Father and the holy Ghost 498 The Worde is equall consubstantial with the Father 500 503 Other rules whereby the obiections of the Arrians are dissolued 507 The principall arguments against the Diuinitie of the Sonne and the Holie Ghost with the answeres vnto them 509 Of Christ our Lord. In what sense christ is called Lord 514 For what causes he is our Lorde 515 Of christs conception by the holy ghost and birth of the Virgin Marie 518 The common place of the two natures in Christ vvhether there be two natures in christ our Mediatour 520 vvhether christ be one person or moe 525 vvhat maner of vnion this is of the two natures in christ and how made 529 A rule to bee obserued touching the proprieties of both natures in christ 536 A rule to bee obserued touching the proprieties of christ the Mediatour 544 vvhy it was necessary that two natures should bee vnited in the person or subsistence of the sonne of God 550 Of Christs humiliation that is of his Passion vvhat Christ suffered 554 According to which nature christ suffered 556 The causes impellent or motiues of christes Passion 55â— The final causes oâ— ends of his Passion 558 Of Christs death How christ is said to haue beene dead 561 vvhether it was requisite and necessary that christ should die 562 The fruit of christs death 564 His burial 566 His descension into hel 567 Of Christs glorification that is of his Resurrection vvhether christ rose againe 571 How christ rose 571 For what cause he rose 572 vvhat are the fruits of christes Resurrection 576 Of Christs Ascension into heauen vvhither christ ascended 580 How wherefore christ ascended into heauen 582 587 vvhat is the difference between christs Ascension and our 588 vvhat are the fruits of christs AscensioÌ„ 589 Of Christs sitting at the right hand of GOD. vvhat the right hand of God signifieth 591 vvhat is to sit at Gods right hand 591 vvhether christ did alwaies fitte at the right hand of God 595 vvhat are the fruites of christes sitting at the right hand of the father 597 Of Christs comming to iudgement vvhether there shal be any iudgement 599 vvhat the last iudgement is 601 vvho shal iudge 603 vvhence and whither christ shal come 604 Howe christ shall come to iudgement 605 vvhom christ shal iudge 605 vvhat shall be the senteÌ„ce executioÌ„ 606 For what cause that iudgemeÌ„t shal be 607 vvhen it shal be 608 vvherefore God woulde haue vs certaine of the last iudgement 608 For what causes God would not haue vs certain of the time of iudgement 609 For what cause GOD differreth that iudgement 609 Whether the last iudgement be to bee wished for 610 The third part of the Creede of the Holie Ghost the sanctifier What the name spirite signifieth 610 Who and what the holie Ghost is 611 What the office of the holy gost is 617 Of whom the holie Ghost is giuen and wherefore 621 To whom the holie Ghost is giuen 622 How he is giuen receiued 624 How the holie Ghost is reteined 625 Whether and how the holie ghost may be lost 625 wherefore the Holie Ghost is necessarie 626 Howe wee may knowe that the holie ghost dwelleth in vs. 627 Of the Church What the Church is 627 How many waies the Church is taken 629 What are the tokens and markes of the church 631 Why the church is called Holy Catholicke 633 In what the church differeth from the common weale 634 Whence ariseth the difference of the church from the rest of mankinde 635 Whether any one may be saued out of the church 636 Of Predestination Whether there be Predestination 636 What Predestinâ—tion is 641 What are the causes of Predestination or Election and of Reprobation 642 What are the effects of Predestination 644 Whether Predestination be vnchangeable 645 How far forth Predestination Election and Reprobation are known vnto vs. 645 Whether the elect be alwaies meÌ„bers of the church the reprobate neuer 646 Whether the elect may fall from the church and the reprobate abide alwaies in the church 648 What is the vse of this doctrine 649 Of the communion of Saints 649 Of the remission of sinnes What remission of sinnes is 651 Who giueth remission of sinnes 652 For what remission of sinnes is graunted 653 Whether remission of sinnes agreeth with Gods iustice 653 Whether remission of sinnes be freely giuen 654 To whom remission of sins is giuen and how 655 Of the Resurrection of the flesh What the Resurrection is 656 The Errours concerning the Resurrection 656 Whence it may appeare that the Resurrection shall certainely be 657 For what end the Resurrection shall be 659 By whom the Resurrection shal be 660 How the Resurrection shal be 660 When the Resurrection shal be 661 What bodies shal rise 661 Whether the soule be immortall 662 Of euerlasting life What euerlasting life is 670 VVho giueth euerlasting life 672 To whom euerlasting life is giuen 673 For what cause euerlasting life is giuen 673 VVhen how euerlasting life is giuen vnto vs 674 675 VVhether wee can bee assured in this life of euerlasting life 675 Of Justification VVhat iustice or righteousnes is in generall how manifold it is 677. 678 In what iustice differeth from iustification 679 VVhat is our iustice 680 How Christs satisfactioÌ„ is made our iustice and righteousnes 681 VVhy Christs satisfaction is made ours 683 VVhy Christs satisfaction is made ours by faith onely 684 Obiections against this doctrine of iustification aunswered 685 Of Sacraments VVhat sacraments are 694 VVhat are the ends of sacraments 697 In what sacraments differ from sacrifices 699 In what sacramentes agree with the word and in what they differ from it 700 How the sacraments of the old new Testament agree how they differ 702 VVhat the sacramentall vnion is 703 In what the thinges differ from the signes 704 VVhat phrases and formes of speaking of the sacraments are vsuall vnto the church and scripture 705 VVhat is the right and lawful vse of sacraments 705 VVhat the wicked receiue in the vse administration of the sacraments 706 How
onely from an outwarde cause beside or against the nature of that which is mooued Nowe such an impulsion falleth not into the will but God moueth it leading and bringing it on as it were by obiects to choose that which he will For the facultie or abilitie and power of the will cannot be brought into act that is to shewe and expresse it selfe without an obiect and We are liue and mooue in God Acts. 17. But to bee mooued of no other cause but of himselfe onelie Necessity taketh not away liberty of will in vs. this is exceeding and infinite perfection and libertie agreeing to God alone which the creature cannot desire much-lesse arrogate and challenge vnto it selfe without notorious blasphemie Further it maie easilie be shewed that the necessitie or immutabilitie which ariseth not from constraint but from the nature of the will or from the commotion of it stirred by other causes to choose or refuse an obiect thought of by the mind doth not at al withstand or hinder the libertie of will First because this necessitie doth not take awaie This necessitie proceedeth froÌ„ Gods woorking in vs which rather preserueth thiâ— libertie Absolute necessity doth not take awaie in God greater libertie muchlesse can a lesse absolute necessity take away a lesse liberty in vs. but effectuateth and preserueth the iudgement of the minde free or voluntarie assent of the will in asmuch as god doth cause woorke in men both the notions and election of obiects Secondly Because God albeit hee is by nature that is by exceeding and absolute necessitie good and hath begotten his sonne and had his holie spirite from all eternitie yet will he not by a constrained but most free-will be liue be blessed and good haue his sonne and holie spirite and will all his purposes and works to be good and iust although it be impossible that hee shoulde will anie thing contrarie to these which hee hath already determined If then this absolute necessitie of willing things in God doth not take awaie euen the greatest libertie there is no doubt but that necessitie which is but onelie conditionall that is according to the decree and gouernment of god doth not take awaie that libertie which agreeth vnto the creatures that is iudgement and election free and voluntarie Thirdly Angels saints in heauen haue greater liberty of will and yet greater necessity The holie Angels and blessed men in the celestiall life euen by our aduersaries owne confession are endued with greater libertie of will than we are in this life But they necessarily wil those things onelie which are right and iust and hate and abhorre all thinges whatsoeuer are euill and vniust because they are made such of god and so established by him and are so illuminated and guided by the holy ghost that they cannot otherwise will or work neither by this necessitie of willing those thinges which are good and pleasing to god is the liberty of will taken away or diminished in them but rather is encreased and confirmed as who with al willingnesse choose and doe those thinges onely which are iust Fourthly It is shewed by many testimonies of scripture Many paces of Scripture coÌ„firm the necessity of those actions the liberty of which yet both we and our adueâ—â—ries acknowledge that the wils voluntary actions of good and wicked men which our aduersaries mantaine to be and to haue beene free and we also according to the right meaning of this worde Libertie do willinglie confesse are so guided by the secret and vnchangeable purpose of god that they neither can nor could either doe or be otherwise Wherefore either so many manifest places of scripture must be denied or openly corrupted or it must be graunted that one and the same action of the will is free contingent in respect of the will and necessary in respect of Gods gouernment Contingent effects leese not their contingencie by reason of any necessitie imported by Gods decree The same is to be saide of the effectes of the will which are in respect therof contingent that is free and might as well not bee doone as be done Fiftly it is declared by manie places of scripture that all contigent effectes doe retaine their contingencie which they haue from the nature of their causes although they bee done by the vnchaungeable determination of the purpose or prouidence of God But all voluntarie effectes or motions are contingent in respect of the will which by nature was like able to haue doone the plaine contrarie vnto them They therefore retaine their contingencie that is their libertie for this is the contingencie of the actions of the will although they be so determined of by gods wil that there can be no other The reason of the Maior in this argument is for that GOD so mooueth the second causes and by them bringeth to passe what hee will that in the meane season by his prouidence hee dooth not destroy or abolish their nature which hee gaue them at their creation but rather preserueth and nourisheth it so that as concerning their nature some woorcke contingently some necessarily although in respect of the libertie of Gods purpose all woorke contingently and in respect of the vnchaungeablenesse of his decreee all woork necessarily so as they doe For when GOD by the rising of the Sunne lighteneth the woorlde he maketh not the Sunne so as if beeing risen it did not necessarily lighten or were apt by nature not to lighten and yet is it in the power of God either to chaunge the nature of the Sunne or that remaining as it is not to lighten the woorlde as hee shewed in Aegypt and at the passion of Christ In like manner when the Quailes light at the Tentes of the Israelites and the Rauens carrie meate to Elias and one Sparrowe falleth on the ground GOD doth not make the nature of these liuing creatures such as coulde not bee carried else-where and yet that they can haue no other motion than that which they haue by reason of the will of God interposed and comming betweene the Scripture plainly affirmeth Whereof it is manifest that as in other thinges which work contingently their contingency so in the wil the liberty which is giuen it of God is not taken away but rather preserued by gods gouernment Nowe then if our aduersaries in their argument vnderstand that Liberty which consisteth in the deliberation of the minde and free assent of the wil wee doe not onely graunt but also better mainetaine than they the liberty of will in all actions thereof and so the Maior of their argument shall bee false to witte that those things which are done by the vnchaungeable decree of God are not done by the free will of men and Angels For this libertie the prouidence of God doth so not hinder but rather establish and confirme that without this that liberty cannot so much as be for God both keepeth his order which he appointed
purposed from euerlasting And seeing god both foreseeth all things vnchangeable and his counsailes concerning the euent and end of thinges are certaine and vnchangeable it must needes be also that the second causes and meanes or Antecedents without which those euents were not to followe must bee certaine and vnchangeable And because in things created especially in humane affaires there is great vncertaintie and mutabilitie neither is there any cause of vnchangeablenesse but the will of god God could not haue appointed any thing certaine or vnchangeable concerning the euent and end except hee had also made all the meanes by which the end is attained vnto and which as concerning their owne nature are most vncertaine and chaungeable by his euerlasting counsaile and decree certaine and vnchangeable Wherefore it is saide Isay 14.27 The Lord of hostes hath determined it and who shall disanull it Thirdly the whole vse and force and declaration of the promises threatnings and examples of Gods goodnesse power iustice mercie and wrath both olde and newe to teach vs and to erect vs with comfort or by feare to holde and keepe vs in our duetie and the feare of God dependeth of Gods vnchaungeable nature For all those do then affect vs when wee thinke that the same nature and will of God which was in times past is nowe also and is and will bee such to vs repenting or persisting in our sinnes as wee see it was in times past and nowe is towardes others And then doe wee truelie relie vpon the promises of God when wee knowe that his counsell shall neuer bee chaunged Fourthlie This doctrine inclineth mens mindes to obedience and subiection which is necessarie in asking thinges at Gods handes that wee desire not GOD to doe those thinges for vs or others which hee hath before time assuredlie toulde vs that hee will not doe and further that wee submit and leaue with reuerence those thinges to his pleasure whereof hee would not as yet haue knowen vnto vs what hee hath decreede Fiftlie The vnchaungeablenesse of Gods will is the grounde and foundation of the hope and comfort of the godlie in this life For it is most absurd to conceiue of GOD that nowe hee loueth and nowe hee hateth vs nowe hee will assuredlie giue vnto vs euerlasting life and a little after againe hee will not And therefore when once true faith and conuersion vnto GOD is begunne in our heartes and the spirite of God hath begunne to witnesse to our spirite that wee are the sonnes of GOD and heires of euerlasting life God will haue vs certainlie to resolue that as hee had this his will towardes vs from euerlasting so to euerlasting hee will not change it but will assuredlie bring vs at his pleasure out of this wicked and miserable life through al tentations and daungers what-soeuer to eternall and euerlasting life according to that article of our Faith I beleeue life euerlasting When as Omnipotencie is attributed to GOD What is signified by gods omnipotencie thereby is first vnderstoode That whatsoeuer hee will or whatsoeuer not impairing his nature and maiestie hee is able to will he is also able to perfourme Secondie That he is able to performe all those thinges without anie difficulty labour euen with his only beck will Thirdly That all the force power of working and effecting anie thing is so in god only that there is not the least abilitie or efficacie of anie creature but what he continuallie imparteth preserueth at his pleasure And therefore the power of God is to bee considered of vs not as beeing idle but as creating sustaining mouing and ruling al thinges The reasons are 1 God is the first cause of all thinges Therefore he hath all thinges in his power and their abilitie is so much as he giueth vnto them 2 Hee dooth such thinges as can bee done by no created finit power as are the creation gouerning of all thinges the preseruation of common weales the deluge the deliuerie out of Aegypt all his miracles 3 He is vnchangeable Therefore in him to be able to do and to doe is the same which to will and so of the contrary But although al men affirme God to be omnipotent yet there is a double difference betweene the sacred Doctrine of the Church How the doctrin of the church and philosophie differ in conceiuing of Gods omnipotencie and Philosophie concerning gods omnipotency For first without the doctrine of the Church men only know the vniuersall and generall power of god whereby hee createth preserueth and gouerneth the whole world but they know not that power whereby he saueth men and restoreth the world by his sonne gathering and preseruing an euerlasting Church and deliuering it from sin and death and endowing it with life and glory euerlasting by which works God especially sheweth forth his power as it is said Hag. 2.7 Yet a litle while I wil shake the heauens the earth and the sea and the drie land Secondly neither doe they professe of the generall power of god so much as is sufficient For albeit they are enforced to confesse that God is the author and preseruer of the woorld yet are they not able to saie that al things were created of nothing by the woorde of God alone for as much as they are ignorant fo the cause of sin confusion they cannot affirme al things so to be administred and gouerned by gods omnipotency as that al which is good is done by the powerful working of Gods will but they attribute many things to chance fortune humane wisdome or vertue and so imagine the power of god to be idle in these and doing nothing Furthermore that god cannot either sinne or wil and allowe of sinne or be changed or diminished or suffer any thing or make things doone vndoone or wil thinges flat repugnant and contradictorie or create another god or some nature equal to himselfe or bee perceiued by bodilie senses or doe other thinges proper to a create or finite nature or admit the same into himselfe this doth not diminish or weaken but rather augment strengthen his power For that is the greatest and most perfect power which can neither be destroied nor weakned nor diminished and that none susteining it but only by it selfe But contrariwise to be able to be corrupted impaired is a token of imbecillity and imperfection of exceeding immense wisedome Gods exceeding wisedome whereby both hee knoweth all thinges perfectly and is the fountaine of all knoweledge and vnderstanding That we may rightly and with profit and commoditie know the power of God it is necessarie not to consider it but as it is ioyned with his immense wisedome and goodnesse which moderateth it Further of his diuine wisedome first we learne That God doth of himselfe in one act or view vnderstand and behold perpetually and most perfectlie in maruellous manner and that vnknowen to vs himselfe and the whole
created by him to declare his iustice power and prouidence The creation of the worlde proued by reason not onely by testimonies of the sacred word Furdermore besides testimonies of Scripture almost innumerable it is confirmed also by firme and true reasons that the world was created of God First The autoritie of God himselfe auouching the same in his word Secondly The originals and beginnings of nations and peoples shew it which could not be faigned of Moses whenas some remēbrance and memoriall of them was then extant amongst manie which yet in processe of time perished Thirdly The noueltie and latenesse of all other histories compared with the antiquity ancientnesse of the sacred storie Fourthly The age of men decreasing which sheweth that there was greater strength in nature at the first and that not without some first cause it hath decreased hitherto Fiftly The certaine course race af times euē from the beginning of the world vnto the exhibiting of the Messias Vnto Testimonies of scripture come also argumentes drawen out of nature it selfe First The order of things instituted in nature which must needes haue beene produced and framed by some intelligent minde farre superiour to all thinges Secondly The excellencie of the mind of men and Angels These intelligent mindes haue a beginning therefore they haue it from some intelligent cause Thirdly The principles or generall rules and naturall notions ingenerated in our minds Fourthly The tremblings of conscience in the wicked Fifthly The constitution and founding of common weales Sixtly The endes of all thinges profitablie and wiselie ordeined Therefore by some cause vnderstanding ordaining them Seuenthly The verie order of causes and effectes which cannot bee carried backward or forward infinitly for then neuer should the end be come vnto or the effect produced Lastly those other arguments and reasons also which proue that there is a God prooue in like manner that the worlde was created of God And although out of Philosophie or those generall principles which are naturallie knowen it cannot bee knowen or shewed Whether the woorlde was created from euerlasting or in time and also Whether it was to haue beene created or no Likewise Whether it shal endure for euer or no and whether it shall remaine the same or is to bee chaunged for these thinges depend onely vpon the will of God which is onely declared to the Church in his worde yet notwithstanding it may bee knowen by the light of nature sithence the woorlde was that it was by God alone produced out of nothing For euen the sounder philosophers are enforced to acknowledge that GOD is the cause efficient or maker of all other thinges which are Therefore hee was the maker both of the first matter of all thinges and of those celestiall and heauenlie spirites and of the soule of man But these thinges are not produced by GOD out of any matter Therefore out of nothing Wherefore whatsoeuer argumentes are brought of Philosophers against the creation of the woorlde it is easie to perceiue that those were not framed out of true philosophie but by the imaginations of men if the order of the generation and mutation of things instituted in nature which was created of God bee discerned from creation God not idle before the world but contemplating from euerlasting his owne wisedom 1 Obiection God say the Philosophers could not bee from euerlasting idle But the world not beeing created he should haue beene idle Therefore the worlde is eternall Aunswere First the Maior is false If it be all one with them to bee idle and not to administer and rule the worlde For GOD created the worlde most freely which beeing not created hee should neuerthelesse haue beene no lesse perfect than he is now whē it is created as who for euer is most perfect of himselfe and in himselfe Secondly the Minor is also false If they meane by idle him who doth nothing at all For God before the creation of the woorlde did contemplate and beholde from euerlasting his own wisedome hee begot the Son from him flowed the holy Ghost he chose vs to euerlasting life hee decreed to produce create the worlde in time Thirdly It is impietie to rush and breake in into the secrets of god who hath prouided and prepared hel for curious seekers or searchers what God did before the creation of things Motion goeth before anie moueable thing which is generated but not before that which is created 2 Ob. They collect arguments also whereby to prooue that this motion or mutation of things which nowe is hath beene from euerlasting Whatsoeuer can any way be mooued or changed say they that either hauing bin such from euerlasting hath admitted no change or motion which were absurd is also denied of vs or hath beene made such by some generation motion But there is no motion or change except there bee some thing before which can be mooued and changed Wherefore no motion of anie thing can be brought which some other motion hath not gone before and so there shall bee no beginning of changes mutations But there is an vntrueth an vnsufficient enumeration in the Maior for that they imagining that thinges coulde neuer be produced out of other but by generation take away from god the power of creating what he wil euen out of no matter preexistent or being before Wherefore our aunswere is that Motion goeth before a mooueable thing which is generated but not which is created There went not any motion before the first beginning of motions in nature but onely the creating will of God 3 Obiect All motion before which was quietnesse or a ceasing of mutation hath another motion going before it whereby is remooued the cause of that quietnesse or let of mutation But they say that according to our assertion there is put a quietnes before the first motion that euer was in the nature of things Therefore there must bee some motion or mutation whereby the cause of that quietnes was taken away so there shall bee no mutation which may be said to be the first Auns The maior is true of the mutation entercourse of things now begunne after the creation but not of the first orignal of these mutations changes which we now see in the world For the let stay of them was then the will of God only which is not taken away but being the same standing immoueable from euerlasting to euerlasting beginneth effecteth the beginnings ends mutations or motions of things and also quietnesse or cessation a continuance in the same state most freely without any mutation or change of himself Seing then this his diuine wil alone beginneth the motion mutation of things without second causes as hee did in the creation of the worlde it was not onely not necessary but not so much as possible by reason of the eternitie and immutability of the diuine wil that there should be any other
mutatiō before that original beginning of the motions mutations of nature For god wil from euerlasting to euerlasting that al should then begin haue their moueing mutation beeing when this beginning was made There is therefore an ambiguity in the word quietnes For we grant the Maior as concerning that quietnesse which signifieth a priuation in the subiect that is taken away by motion But the maior is false if it meane such a quietnesse as is an absolute denial of the being of motion This is takē away not by motion but by the wil of god which alone without second causes any motion beginneth motion 4 Ob. If time be eternal then motion also is eternal for time is the measure of motion Time as it is taken for the measure of motion is not eternal wherby we iudge how long or short al motiō is But time is eternal because euery instant or point of time is the end of that time which went before the beginning of that which followeth Therefore also motion is from euerlasting Auns The appellation of time heere is ambiguous or doubtfull and therefore causeth a double aunswere For if time bee taken onelie for the measure of some motion the Maior is true but if it be takē for the during of any thing the Maior is false as it is manifest in the during of quietnesse which during also is time So also eternity is time without any mutation of the thing which is eternall So the Minor also is true as concerning duration but as concerning the measuring of motion it is false Neither is it furthered by the argument which is adioined concerning an instant For the first instant or moment wherein any motion beginneth may bee also without any precedent motion for otherwise wee shoulde bee faine to say that all euen the shortest motions of all thinges were from euerlasting And that instant is onely the beginning or first point or indiuisible moment wherein time by the will of God beganne to flowe or multiply but it is not the end of any time forepast So the first point in a line hath only line after it not also before it that is it is the beginning of the line not also the end Heauen is not corrupted naturally but by the power of God 5 Obiection Whatsoeuer hath a beginning hath also an ending The celestiall bodies haue no ending Therefore they had no beginning Aunswere The Maior is to bee distinguished Whatsoeuer hath a beginning naturally by motion or alteration of a preexistent subiect hath an ending also and is corrupted to witte naturally by motion The celestial bodies are not corrupted that is naturally for they haue not a matter which is capeable of another forme Therefore they had no beginning that is by naturall motion For by order of nature corruption followeth the generation of one thing out of another Nowe although heauen is not corrupted naturally yet is it corruptible by the absolute power of GOD woorking without anie motion For the omnipotencie of the Creatour is able most freely either to preserue in the same state or to chaunge or to bring to nothing as well those things which he formeth out of other things as which hee produceth out of nothing 6 Obiection God is eternal Heauen is the pallace and seat of god Therefore heauen is eternal Answere It doth not follow For first there are foure termes in this Syllogisme For God is one thing and the pallace and seat of god another thing which is not god In like maner the body is the seat of the soule But it followeth not hereof that the body is a spirituall intelligent immortall essence because the soule is Secondly heauen is the seat of God not properly nor necessarily because God as being an infinite essence is in al thinges and without althings Lib. 1. de Coelo cap. 9. And Aristotle himselfe witnesseth that hee is without heauen Therefore hee can bee though heauen bee not neither needeth he this Tabernacle But hee is saide to dwell in heauen though hee fill all thinges with his essence and power 1. Because hee is aboue all thinges and the Lorde and ruler of all 2. Because hee exhibiteth there his glorie maiestie and grace more clearly and fullie to be beheld and enioied of the blessed Angels and men than heere on earth Against the first aunswere the Vbiquetaries replie in Aristotles behalfe on this manner Heauē is the place of the blessednes of the elect but not god himself or blessednesse The blessednesse of GOD is not without GOD but is GOD himselfe Heauen is the blessednesse of GOD not anie place Therefore heauen is GOD himselfe Answere 1. Not onlie Aristotle but the sacred scripture also doth eueriewhere distinguish heauen from god as the thing made from the maker thereof and also opposeth heauen to earth so that it affirmeth earth to bee below and heauen aboue vs where GOD communicateth himselfe and his blessednesse vnto the elect more clearelie and fullie than on earth Heauen saith GOD himselfe is my seat and earth my footestoole Wherefore although heauen were somewhere taken for heauenly blessednesse yet might it not bee heereof inferred that heauen properlie is not a place wherein the elect enioie and shall for euer enioie that blessednesse For also hell sometimes signifieth hellish pains yet so that it excludeth not the place where the wicked beeing truely seuered from the Godlie shall suffer those paines and tormentes 2. The Minor is false if heauen bee taken for that blessednesse which is GOD himselfe beeing sufficient vnto himselfe in all thinges For heauen is a thing created and finite that blessednesse is increate and immense And if it bee vnderstoode of a created blessednesse which is in vs communicated from GOD there are foure termes in the Syllogisme For the Maior proposition speaketh of an increated blessednesse which is the verie essence of GOD neither is communicated at anie time to anie creature The external respects and relations of God are not the mutation or perfection of God but of the creature 7 Obiection Hee that is Lorde in possession is happier than hee which is Lord onlie in possibilitie But GOD before the creation was onelie in possibilitie Lorde Therefore hee is made happier by the creation But this is absurd Therefore the woorlde was from euerlasting Aunswere He is happier that is Lord in possession true if by the actual dominion and gouernement there arise anie more good vnto him than hee had before But vnto GOD by reason of his exceeding great perfection simplenesse and immutabilitie there coulde or can nothing at all come by his creation and dominion ouer his creatures For the respectes and appellations of Creatour Lorde Sauiour Redeemer Father of mankinde and the like which GOD in time assumeth vnto him doe not appertaine to Gods essence but signifie the beginninges and mutations of creatures that is GOD is termed creatour not of anie newe action or forme that is in
thinges honest and dishonest He that hath engraued in the mindes of men the rule of directing their life hee will haue men to liue according to that rule and therefore respecteth gouerneth their life actions and euentes But God hath engraued in the mindes of men such a rule whereby to discerne that which is honest from thinges dishonest Therefore hee is both the beholder and iudge of mans life Rom. 2.12.13.14.15 As manie as haue sinned without the Lawe shall perish also without the Lawe and as manie as haue sinned in the Lawe shall bee iudged by the Lawe For the hearers of the Law are not righteous before God but the doers of the Lawe shal be iustified c. And PLAVTVS saith There is verilie a God who both heareth and seeth what we doe 4 The terrors of conscience 4 The terrours and tormentes of conscience in the wicked which generally ensueth vpon sinne committed by them These feares cannot bee stroken into any without some intelligent and vnderstanding nature which beholdeth and respecteth all humane affaires especially seeing the wicked cannot escape Therefore there is some reuenger of sinnes and wickednesse who is God and who inflicteth those horrours and also who knoweth and regardeth all thinges euen the secrets of men Rom. 1.18 The wrath of God is reueiled from heauen against all vngodlinesse and vnrighteousnesse of men And Iuuenall writing vnto a friend of his some way to comfort him for the losse which hee had suffered by trusting too much a cousoning and periured Merchant Why saieth hee doost thou thinke such fellowes to haue escaped whose minde beeing conscious and guiltie of the deede possesseth them with astonishment c. 5 Rewardes and punishmentes 5 Rewardes and punishmentes He that at all times and in all places adorneth vertue with rewardes and draweth the wicked to punishment hee must needes rule all mankind by his prouidence But God yeeldeth more pleasant successes and euents to the good which liue with moderation and soberly euen to those that are without the Church and punisheth hainous offences with grieuous punishmentes in this life yea when men winke at them Therefore GOD ruleth and iudgeth the whole worlde by his prouidence Psalm 58.10 The righteous shal reioice when hee seeth the vengeance hee shall wash his feete in the blood of the wicked And men shall say verilie there is fruite for the righteous doubtlesse there is a God that iudgeth in the earth 6 The order and preseruation in common-weales 6 The maintenance and preseruation of commonweales He that ordereth and setleth the Empiers and states of the whole woorlde preserueth and mantaineth them against the power hatred sleights furies of Diuels tyraunts wicked men and at his pleasure altereth and translateth them it must needes bee that hee taketh care of and guideth the affaires counsels and actions of men But it is God who alone is able to perfourme and doth perfourme these thinges for none besides him is mightier than the Diuell and the order of common-weals kingdomes doth alwaies continue Therefore god gouerneth all thinges by his prouidence Prouerb 8.15 By mee kings raigne and Princes decree iustice Dan. 4.14 That liuing men may knowe that the most High hath power ouer the kingdome of men and giueth to whomesoeuer he wil appointeth ouer it the most abiect among men And Tully saieth in a certaine Oration Common-weals are gouerned far more by the aide and assistance of God than by mens reason and counsel 7 The vertues singular gifts or heroicall instinctes 7 Heroicall instincts and the excellencie of artificers which God bestoweth for the good and preseruation of mans societie And these things are far greater than that they can proceede from a thing mere sensible without vnderstanding and more excellent than that they should bee giuen of nothing or gotten by men Nay rather when GOD wil doe thinges for the preseruing of mans society hee giueth vs men endewed with heroicall and noble vertues inuentours of arts and sciences princes valiaunt good and wise and other the like fit and able instruments and contrary when he wil punish vs for our desertes hee taketh away againe such profitable and preseruing instrumentes from vs. Therefore there is some disposer of these good things and so the gouernour of humane affaires Esâ—r 1. The Lord stirred vp the spirit of Cyrus Isai 3.2 The Lord taketh away the strong man and the man of warre the Iudge and the Prophet 8 Fore-tellings of thinges to come 8 The prediction and signification of euentes or of things to come and the execution or accomplishment thereof Hee that of himselfe dooth fore-shewe certainely vnto men thinges to come doth not only foresee those things but also causeth them and hath the whole nature of things so in his power that nothing can be done without his wil and pleasure But God alone doth of himselfe certainly fore-shewe thinges to come Therefore he doth not only foresee them but also causeth them and therefore gouerneth humane affairs Numb 23.19 Hath hee saide and shall hee not doe it And Tullie saith De Dioin Are there gods and doe they not signifie or foretell things 9 The Ends or finâ—â— causes of all thinges 9 All things in the whole world both great and small are not onlie ordained but are also done and tend to their certaine and appointed end Therefore it is God who by his wisedome and power as he destineth al things to their ends so also dooth bring them thereunto Reasons drawen from the properties or nature of God â—â—ere is a God 1 THere is a god Therefore there is prouidence For that God should not rule and gouerne the world created by him hath flat repugnancy with the nature of God for the world can no more consist without God than be created without him and they who deny prouidence deny God to be God and take away al religion 2 He is omnipotent 2 His omnipotencie who hath al things so in his owne power that with euery thing he may doe what he wil and without his wil nothing can be done But God is omnipotent Therefore he hath the whole nature of thinges in his power and effectually moueth and gouerneth al things at his owne pleasure 3 It is the property of a wise gouernour 3 His infinite wisedome to let nothing of that which he hath in his power to bee doone without his wil and counsail God is most wise and hath al thinges in his power and is present with them Nothing therefore is done in the world without Gods prouidence 4 God is most iust and iudge of the world 4 His exceeding iustice Therefore he in ruling the woorld giueth rewards vnto the good and inflicteth punishments vpon the wicked 5 God is most good But that which is most good 5 His perfect goodnes is most communicable Therefore as GOD of his infinite goodnesse created the woorlde so by the same his