working and effecting any thing is so in God onely that there is not the least ability or efficacy of any creature but what he continually imparteth and preserveth at his pleasure and therefore the power of God is to be considered of us not as being idle but as creating sustaining moving and ruling all things The reasons are 1. God is the first cause of all things therfore he hath all things in his power and their ability is so much as he giveth unto them 2. He doth such things as can be done by no created and finite power as are the creation and governing of all things the preservation of common-weals the deluge the delivery out of Egypt and all his miracles 3 Hee is unchangeable therefore in him to be able to do and to do is the same which to will and so of the contrary But although all men affirme God to be omnipotent yet there is a double difference between the sacred doctrine of the Church Two differences between the doctrine of the Church and Philosophy in conceiving of Gods omnipotency and Philosophy concerning Gods omnipotency For 1. Without the doctrine of the Church men only know the universall and generall power of God whereby hee createth preserveth and governeth the whole world but they know not that power whereby he saveth men and restoreth the world by his Son gathering and preserving an everlasting Church and delivering it from sin and death and endowing it with life and glory everlasting by which works God especially sheweth forth his power as it is said Yet a little while and I shall shake the heavens and the earth and the sea Hagg. 2.7 and the drie land 2. Neither do 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 preserver of the world yet are they not able to say that all things were created of nothing by the word of God alone and forasmuch as they are ignorant of the cause of sin and confusion they cannot affirm all things so to be administred and governed by Gods omnipotency as that all which is good is done by the powerfull working of Gods will but they attribute many things to chance fortune and humane wisdome or vertue and so imagine the power of God to be idle in these and doing nothing Furthermore That God cannot either sin or will and allow of sin or be changed or diminished or suffer any thing or make things done undone or will things flat repugnant and contradictory or create another God or some nature equall to himselfe or be perceived by bodily senses or do other things proper to a created or finite nature or admit the same into himselfe this doth not diminish or weaken but rather augment and strengthen his power For that is the greatest and most perfect power which can neither be destroyed nor weakened nor diminished and that none sustaining it but only by it selfe But contrariwise to be able to be corrupted and impaired is a token of imbecility and imperfection Gods exceeding wisdom whereby both he knoweth all things perfectly and is the fountain of all knowledge and understanding Of exceeding and immense wisdome That wee may rightly and with profit and commodity know the power of God it is necessary not to consider it but as it is joyned with his immense wisdome and goodnesse which moderateth it Further of his divine wisdome we learn 1. That God doth of himself in one act or view under stand and behold perpetually and most perfectly in marvellous manner and that unknown to us himselfe and the whole order of his minde declared in the nature of things and in his word and what agreeth therewith and disagreeth and all his works and all the works of all creatures past present and to come and all the causes and circumstances of all things 2. That all Angels and men have no more knowledge of divine and humane matters then God doth work and maintain in their mindes for among other things the most beautifull and sightly order which is in the nature of things the ends and uses of all things the signification of future events arts and sciences the everting and overturning of those devices which the divell and wicked men have most craftily contrived 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 us to consider the wisdome of God shining in these his works Eccles 3.11 Isa 44.7 God hath made every thing beautifull in his time Who is like mee that shall call and shall declare it and set it in order before me since I appointed the ancient people He taketh the wise in their craftinesse Job 5.13 and of these it concludeth that the wisdome of God is immense and unconceivable Psalm 147.5 Rom. 11.33 as His wisdome is infinite O the deepnesse of the riches both of the wisdome and knowledge of God! But here again is to be observed a difference between Philosophy and the word of God 1. That even in the creation the known or legall wisdome was darkned and maimed in men through sin and therefore needeth a renewing by the word delivered to the Church 2. That men without this heavenly doctrine are altogether ignorant of the especiall wisdome of God revealed in the Gospel whereby hee saveth the Church gathered from amongst mankind by the Son as it is said I give thee thanks O Father because thou hast hid these things from the wise and men of understanding Matth. 21.25 and hast opened them unto babes Good Six significations of the goodnesse of God in Scripture Psalm 106.1 143.10.1 John 1.5 The goodnesse of God signifieth sometimes his bountifulnesse as Praise the Lord because he is good sometimes all the vertues and whatsoever is spoken of the nature of God as Let thy Spirit lead me through the right way That which also is meant by the name of holinesse or sanctity and light So in this place by the name of goodnesse are understood 1. All those things which are attributed to God in his word and are represented and resembled in his image as those things which are termed good in Angles and men as life power wisdom joy righteousnesse c. For such is the nature of God as it hath manifested it self in the Law and Gospel and the goodnesse of the reasonable creature is an image of the divine 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 Law and yet neither that wholly but of his goodnesse revealed in the Gospel it is altogether ignorant 2. By reason of the great and huge difference between the Creator and the creature we understand those good things to be in God which are agreeing to his divine nature and
the Scripture by which both Gods universall and particular providence are established for there is almost no point of heavenly doctrine which is more diligently inculcated and urged in the old Testament then the doctrine of Gods providence So in Jeremy God reasoneth from the generall to the particular that is from the rule it self to the example The generall is Chap. 27.5 6. I have made the earth the man and the beast that are upon the ground and have given it unto whom it pleased mee And presently hee adjoyneth the particular Now have I given all these lands into the hands of Nebuchadnezzar the king of Babel my servant Reason The arguments whereby the Providence is avouched are of two sorts whereof one demonstrateth the thing that is in question à posteriori that is from the works or effects of God the other à priori that is from the attributes or properties or nature of God whereon as their proper cause those effects depend yet more known proofs and more common and obvious are those which are drawn from the works or effects of God For by these as being more known unto us we learn and know the cause it selfe even the nature and properties of God then after we know the cause we return back again from it to the effects and demonstrate them by this and have distinct and perfect knowledge thereof And both these proofes and reasons are demonstrative necessarily and irrefragably proving that which is in question and common to Philosophy with Divinity But the properties and works of God are better known of them which are in the Church then of them which are without And further the providence of God is proved almost by the same arguments whereby it is shewed that there is a God The reasons drawne from the works of God for proofe of his Providence 1. Order THe order which is in the nature of things that is the most apt disposing of all the parts and the succession of motions and actions continuing by certain and perpetuall lawes and courses and serving for the preservation of the whole and for those ends whereunto things were ordained for where there is order there is necessarily a cause ordaining and disposing the same Psal 89. 10. 135. 147. 148. Now this order proceedeth not from a meer sensible nature neither cometh it by chance or fortune but contrarily he must needs be most wise who appointed and setled this order in the nature of things and so he also who by his providence governeth and ruleth nature The minde The minde and understanding which is in Angles and men Man which as it were a little world is ruled by a mind and understanding much more then is the great world governed by divine providence as in the administring whereof more wisdome is required Whence it is said He that planted the ear shall he not hear Psal 94.9 Or hee that formed the eye shall he not see The naturall knowledge of the law The naturall notions or principles ingraffed in our minds or the law of nature or the difference between things honest and dishonest Hee that hath ingraved in the minds of men the rule of directing their life he will have men to live according to that rule and thereafter respecteth and governeth their life actions and events But God hath ingraved in the minds of men such a rule whereby to discern that which is honest from things dishonest Therefore hee is both the beholder and Judge of mans life As many as have sinned without the law shall perish also without the law Rom. 2.12 13 14 15. and as many as have sinned in the law shall be judged by the law For the hearers of the law are not righteous before God but the doers of the law shall be justified c. Plant. captiv Hom. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Plautus saith There is verily a God who both heareth and seeth what we doe And Homer God hath an upright eye The terrours of conscience The terrours and torments of conscience in the wicked which generally ensue upon sin committed by them These feares cannot be stricken into any without some intelligent and understanding nature which beholdeth and respecteth all humane affairs especially seeing the wicked cannot escape Therefore there is some revenger of sins and wickednesse who is God and who inflicteth those horrours Rom 1.18 2.15 and also who knoweth and regardeth all things even the secrets of men The wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men And Juvenal writing unto a friend of his some way to comfort him for the losse which hee had suffered by trusting too much a cousening and perjured Merchant Why saith hee dost thou think such fellowes to have escaped whose mind being conscious and guilty of the deed possesseth them with astonishment c. Rewards and punishments Rewards and punishments He that at all times and in all places adorneth vertue with rewards and draweth the wicked to punishment he must needs rule all mankind with his providence But God yeeldeth more pleasant successes and events to the good which live with moderation and soberly even to those that are without the Church and punisheth hainous offences with grievous punishments in this life yea when men wink at them Therefore God ruleth and governeth the whole world by his providence The righteous shall rejoyce when hee seeth the vengeance Psal 58.9 10. 94 10. hee shall wash his feet in the bloud of the wicked And men shall say Verily there is fruit for the righteous doubtlesse there is a God that judgeth in the earth He that nurtureth the heathen shall not he punish Like unto this is the heathen Poets Axiome Such things as a man doth such an end and fruit thereof surpriseth him The maintenance and preservation of Common-weals The order and preservation of Common-weals He that ordereth and setleth the Empires and States of the whole world preserveth and maintaineth them against the power hatred sleights furies of divels tyrants and wicked men which are far moe in number then the good and wish rather the suppression then the maintenance of lawes and at his pleasure altereth and translateth them it must needs be that he taketh care of and guideth the affairs counsels and actions of men But it is God who alone is able to perform and doth perform these things for none besides him is mightier then the divell and the order of Common-weales and Kingdoms doth alwaies continue Therefore God governeth all things by his providence By me Kings reign and Princes decree justice Prov. 8.15 Dan. 4.14 That living men may know that the most High hath power over the kingdome of men and giveth it to whomsoever hee will and appointeth over it the most abject among men And Tully saith in a certain Oration Pro Rabir. Common-weals are governed far more by the
seed of Abraham God was manifested in the flesh Every spirit that confesseth not that Christ is come in the flesh is not of God No man ascendeth up to heaven but he that descended from heaven the Son of man which is in heaven For this cause am I born and for this cause came I into the world Forasmach as the children were partakers of flesh and bloud he also himself likewise tooke part with them Before Abraham was I am Therefore it is one nature which appeared in the flesh tooke flesh came down from heaven and coming into this world was made partaker of flesh and bloud and was before Abraham and another nature which was assumed or taken into which the former came and in which it appeared For the assumer and the assumed are not all one The Word tooke flesh Whereas then the Word took humane nature he must needs be other from it who both was before the flesh taken and was not converted or changed into it but hath a subsistence divers and distinct from the flesh which was assumed The argument is thus framed The assumer is before that which is assumed But of the Word it is said that he assumed or tooke flesh that he was made flesh Therefore the Son the Word was before the flesh hee assumed The Major is manifest The Minor is proved out of the fore-alledged authorities Hitherto also belong all those testimonies which oppose in Christ his divine nature which did assume to his humane nature or flesh Rom. â— 3 9.5 which was assumed and distinguish that from this as His Son made of the seed of David according to the flesh Of the Fathers concerning the flesh Christ came Therefore there is another thing in Christ besides his flesh according to which he is not of the Fathers nor of the seed of David Who being in the forme of God tooke on him the forme of a servant Phil. 2.6 Wherefore the forme of God in Christ is one thing namely his divinity most perfect and the forme of a servant another thing even of his humanity weak base and servile Christ is called the Son and Lord of David Therefore there be divers natures in him Mat. 22.44 John 2.19 Destroy this temple and in three dayes I will raise it up againe Wherefore there is one thing in Christ which is destroyed even his body and another thing likewise which raiseth up his destroyed body which is the Word John 1.18 who is called the only begotten Son Object 1. The Word in John doth not signifie any person which was subsisting before the flesh borne of the Virgin That John meaneth by the Word a person subsisting before the flesh but only that visible Preacher or Teacher Jesus who was made flesh that is was a man mortall weake miserable and abject Answ This is a notorious manifest and impudent corrupting of this place For it is easie for any man to shew out of the very narration of John that the Word signifies an Hypostasis or person which was existing before Jesus born of the Virgin For The Word 1. was in the beginning that is was now before existing when things were created 2. And that Word was God 3. By whom all things were made 4. Who is the authour of life and light Therefore hee is a person existing before all things 5. Which lighteneth every man that cometh 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 borne of the Virgin 6. Who being in the world and not knowne 7. Yet came unto his owne 8. Being made flesh that is assuming and taking humane nature of the Virgin Mary For that these words The Word was made flesh have this meaning The Word was made flesh by taking flesh not by any conversion into flesh namely that he who now from the beginning was in the world was made flesh that is man which before he was not not by any changing or mutation of himselfe but by assuming and taking humane nature other places of Scripture doe demonstrate He was partaker of the flesh he tooke the seed of Abraham God Was manifested in the flesh The Word therefore assumed and tooke flesh Heb. 2.14 1 Tim. 3.16 but was not converted into flesh that is the divine nature was distinct from the flesh taken and assumed Moreover that Christ man was such a teacher The Word was a Teacher from the beginning of the World John 1.9 18. 6.51 who not only in the time of his flesh but also before that was born even from the beginning of the world preâ—ched the will of his Father unto men and quickened them both this very narration of John and other very many places do plainly shew He was the life and the true light which lighteneth every man No man hath seen God at any time the only begotten Son which is in the bosome of the Father he hath declared him I am the living bread which came downe from heaven and giveth life unto the world Christ went by the Spirit in the daies of Noah and preached unto the spirits that are in prison 1 Pet. 3.19 which were in time passed disobedient Object 2. Christ man is and is called God in the New Testament Therefore they corrupt the Scripture who say that in this visible man Jesus is besides the flesh an invisible nature which was existing also in the old peoples time without flesh For to say this is as if a man instead of this Thou art a Scholar should say In thee is a Scholar Answ That Christ man is true and by nature God in respect of the nature or essence of the God-head in him personally united to his man-hood 1. Proved by testimonies is no corruption but the very voice minde meaning and interpretation of the Scripture In him that is in Christ Jesus dwelleth all the fulnesse of the God head that is Col. 2.9 the very full and perfect God-head which is but one bodily 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 God-head another thing in which it dwelleth even the Man-hood which is the temple of the God head and was shadowed and figured by the Mosaicall tabernacle Christ saith of himself Destroy this temple John 2.19 21. He. 9 11. 10.20 and the Authour of the Epistle to the Hebrewes mentioneth the Tabernacle of the humane nature and calleth the flesh a vaile to wit of the God-head He suffered in the flesh The Word was made flesh and came unto his own Rom. 1.3 Therefore there must be in the flesh another nature Again Made of the seed of David according to the flesh Phil. 2.6 and declared mightily to be the Son of God touching the spirit of Sanctification Again Being in the form of God and
and only assisting the man Christ by his grace Object 1. In whom are two things which in themselves 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 eternity and the body and soule which being united make likewise a person Therefore in Christ are two persons Answ We deny that part of the Minor to wit That the body and humane soule doe as in other men so also in Christ concurre to make a created person of the humane nature and diverse from the person increate and eternall of the Word For albeit the humane nature in Christ compounded of a body and reasonable soule is an individuall and particular or singular substance as being from other individuals of the same nature distinguished by certain properties and accidents yet neither was it or is it a person of subsistence For 1. A person is that which is not only a particular or singular thing but also it selfe consisteth and subsisteth in it selfe and by it selfe not sustained in or of any other but Christs humane nature now from the very first beginning thereof dependeth and is sustained by the person of the Word For it was at once both formed and assumed of the Word into unity of person and made proper unto the Word before and without which assumption or personall Union it neither was nor had been nor should be so that this Union being dissolved and loosed it must needs follow that this flesh and this soule should be brought to nothing Therefore Christs humane nature hath not any subsistence or person proper unto it selfe 2. It belongeth to the nature or definition of a person that it be an individuall 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 Repl. 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 substance of Christ and is after a sort a part of him as well as the humanity Therefore neither shall the Word be by this reason a person Answ That which is part onely of a person that is is so a part that besides of it selfe it is no person is no person or that which is a part of a person is not a person true it is not that person whose part it is Thus the Major proposition if it be understood simply or universally is false For a reasonable soule existing in the body is not a person but a part of a humane person which the soule together with the body doth make yet notwithstanding the same soule being loosed from the body 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 as are the Angels because it subsisteth our of the body by it selfe neither is a part of another So may it be said of the Word if it be construed aright and with indifferency 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 only God but also man and yet is in it selfe and by it selfe the perfect and whole person of the God head truly subsisting before the flesh was that is the onely begotten Sonne of God For this selfe fame person existing in it selfe from everlasting and remaining for ever most simple and uncompound is by the assuming of mans nature made in time after a sort compound that is the Word incarnate Wherefore in respect of the person considered in Union 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 and are so called also of many of the ancient Fathers which were sound in faith not that the flesh assumed 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 imperfect parts were made another perfect person of a certain third essence consubstantiall with neither of those two 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 divine nature onely doth now after the taking of the flesh subsist in two perfect natures divine and humane suffering no commixtion confusion or mutation that is The person of the Mediatour is said to be constituted of two natures divine and humane as it were of parts because these two are necessarily required and doe concurre to the absolving and accomplishing of the work of our redemption In this sense therefore both by ancient and later Divines and also by the Schoolemen are used well and without danger these phrases and speeches Christs person is compounded The two natures are as it were the parts 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 or come together into one person and subsistence They make one hypostasis or subsistence Both natures belong and concurre to the substance of one Christ Both are of the substance of belong and concurre to the substance of one Christ Both are of the substance of Christ The humanity with the Word or contrary The divine person or subsistence with the humane nature doth constitute or make the substance of one Christ Of the Word and the flesh assumed as of substantiall parts doth one Christ consist By these and the like phrases of speech used of this mystery singular and surpassing all capacity of mans wit the Orthodoxall that is men of a right and sound judgement in points of faith will signifie and some way expresse this only That the two natures are so united and linked in that one person of Christ as that they exist wholly in that one person or subsistence which is perfect and whole proper to the Word from everlasting by nature and is whole made in time the person of humanity also now assumed and destitute of the proper personality thereof and this is made by grace of union so that the devine subsistence or person of the Word being in it selfe most simple and most perfect doth notwithstanding subsist truly and individually in the two natures Wherefore seeing the thing it selfe is cleere and agreed upon among them who are of right judgement and sound in faith we are not odiously to jarre about words especially sith that concerning these supernaturall things no words of humane speech can be found which may 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 and agreeable to faith The person took the nature Likewise The nature took the nature For the divine Nature is not here considered absolutely or essentially but in person of the Word or personally Object 2. God and man are two persons Christ is God and man Therefore there are two persons in him Answ The Major is true if we understand it of God and man as they are not united But Christ is God and man by Vnion In this therefore there is a fâ—llacy of mis-joyning some words and dis joyning others For in the Major God and man are taken dis-junctively or both apart but in the Minor con-junctively or both together Repl. The Word united to it selfe a body and soule Therefore a person Answ True it is he united them to himselfe but this he did by a personall union not that this body and soule should as a person subsist apart or by themselves but that they might subsist in his person Repl. 2. If he united the essentiall parts of a person he also united a person But he united the essentiall parts of a person Therefore also a person Answ The Major is true only of such parts as subsist by themselves but Christs body and soule had not subsisted at all not doe subsist now save in this union of the Word with them Repl. 3. That which subsisteth not by it selfe is more imperfect than that which subsisteth by it selfe Christ his humanity doth not subsist by it selfe Therefore Christs humanity is more imperfect than ours Answ 1. If that which subsisteth by it selfe be opposed to this To be 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 indeed substance but yet dependeth of another and consisteth in another So we say that man-kind and the universall or generall kinds of all things doe not subsist in themselves but in their singulars as the common nature of all men subsisteth not by it selfe but in particular men Wherefore for further answer we say that the Major proposition being simply and generally taken is false For the soule of man being loosed from the body doth subsist by it selfe the same while it remaineth in the body subsisteth not by it selfe but united with the body neither yet is it therefore to be thought more imperfect when this rather doth most make to the perfection thereof For it is created of God to this purpose that it should together with the body constitute and absolve the essence of man and should be a part thereof So the soule and body of Christ were created to that end as to be the proper soule and body of the Son of God and to depend personally of him That therefore Christs humanity hath his subsistence not in a created person proper unto it by nature but in the eternall hypostasis and person of the Word 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 glory and eminency cometh thereby unto it and this is the chiefe and principall difference whereby it differeth and is discerned from all men and also from the blessed Angels Object Revel 1.18 3. A dead and an everliving thing are not the same subsistent or person Christ was dead and yet everliving Therefore he is not one person Ans The Major is either particular or being taken generally it is false For one and the same subsistent truly and individually subsisting in divers natures even as Christ is may be said to be dead and everliving as one and the same man is both mortall and immortall in respect of divers natures whereof he is made and doth consist 3. What manner of union this is of the two natures in Christ and how made THe Union of the flesh with the Word 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 understood we must observe 1. What it is to be united in nature or into nature 2. What likewise to be united in person or into or unto one person or according to subsistence 1. What it is to be united in nature Twofold union in nature First Those things are said to be united in nature or essence which as essentiall parts are coupled to the full perfection or constitution of one nature or essence or kind that is which make a perfect and whole essence or kind and are one essence or substance So the soule and body are united to constitute or make the kind or essence or nature of man that is are some one and perfect man Whatsoever things then are essentiall parts of a perfect thing they are said to be united in nature and unto or into one nature Secondly those things also are said to be united in nature or essence which are one in nature essence or kind or which are one essence or of one essence nature or have one common essence or unity of nature or are joyned and agree in one essence So two men are said to be united in nature that is are one in kind or of the same humane nature The three persons of the God-head are united in essence that is are one in essence or are of one and the same divine essence in number or have the same God-head in common So likewise To be united in properties or perfections naturall or essentiall is to get or have the same Union in properties or like equall properties essentiall Which is indeed nothing else than to be made and be one nature or moe substances of the same nature and essence So two men are united in naturall properties and perfections because they have the same in kind or the like and therefore are of the same humane nature The aire in the chimney which getteth the perfections or qualities of the fire as being now become a flame and the fire of the burning coales which fireth and inflameth the aire next unto it are two substances of the same properties and fiery nature and therefore are said to be united in nature and essentiall properties that is they are two fires in number but in kind and nature they are one Likewise the three divine persons are united in essentiall properties that is have the same essentiall properties which is nothing else but that they are one essence one and the same God 2. What it is to be united in person THose things are said to be united in person which are one person that is which although they differ in naturall properties yet exist in one and the same individuall subsistence or have altogether the same subsistence So the soule and body of man are united and
concurre unto one person because they being united doe make one person or one subsistent incommunicable not sustained in another or of another The Father the Sonne and the holy Ghost are not united in person or personall properties because they have these not the same but distinct By this which hath been said it is manifest that the Union in nature and naturall perfections is an equality of properties and nature but the personall union is when two unlike natures are coupled so that each retaineth his naturall properties and operations whole and distinct but yet have both one and the same subsistence wholly or it is the joyning of two natures different in properties to constitute the substance of one individuall or person that is such a connexion or knitting of them together as they are one individuall subsisting by it selfe or the substance of one individuall But that in Christ the Vnion of the flesh with the Word is not essentiall Why the union of the flesh with the Word cannot be essentiall made in the nature or any essentiall property of the God head is shewed by these reasons 1. Of the God-head and flesh assumed there ariseth not any third Essence but each is and abideth an Essence so perfect and whole as neither especially the Divine as being in it selfe a person and simply void of all change cometh into the composition or compounding as we properly take this word of the other 2. If the Union of the flesh with the word were essentiall it would follow that the humanity once assumed and taken was equalled with the God-head in essentiall properties so by a consequent to be made of the same nature and essence with the Word So Vigilius sheweth Lib 4. The ancient heresies into which they fall who maintaine an Essentiall Union that the Eutychians held two substances to be in Christ of the same nature Wherefore they who will have the essentiall properties of the God-head to be really communicated and common with the flesh so that the flesh should truly and really be and be called omnipotent omniscient and whatsoever else the God-head is they indeed howsoever in words they mightily stand against it hold this Union to be made in essential properties and in nature and both with Eutyches and Swenckfield they confound both natures and take away the difference between the creature and the Creatour and also with Nestorius they frame and make two persons and so bring in a quaternity For albeit they say that they in their confusion or as themselves call it with their Master Swenckfield deifying and majesticall exaltation of the flesh doe retaine the substance of the flesh yet two substances having really the same and like perfections are two subsistents or persons of one nature as are two men and whatsoever other individuals of the same kind or nature Lastly with Sabellius and the Patripassians they incarnate the whole Trinity For there is one and the same essence in number of the divine person and the same essentiall properties Wherefore that which is united and equalled with one of these three according to essence must needs be also united and equalled with the rest Wherefore the Union of both natures in Christ is personall or according to the subsistence proper unto the Word both natures keeping and retaining in that Union their properties whole and unconfounded For the Word did not by uniting humane nature unto it make the same God-head or God and omnipotent immense and infinite but it took the manhood which retaineth still the properties belonging unto it and so did joyn and knit it unto it selfe as to be one person with it and the substance of one Christ Neither is it absurd that a thing which neither is made or is one with another in kind neither any Homogeneall part thereof should yet exist in the same subsistence with it or should subsist in it self wherwith it is united For a graffe hath his subsisting in a tree of another nature or kind The same is the subsistence both of the sprig ingraffed of the tree sustaining the sprig that is they are one and the same individuall tree yet have they and so doe reaine natures in properties most diverse The like reason is there in the two natures of Christ both subsisting in or of the same person of the Son Object The humane nature is united with the Word in person but not in nature Therefore the person is divorced and sundered from the nature Againe The person onely of the Sonne is united with the humane nature Therefore not the divine nature it selfe of the Word Answ In both these arguments is a fallacy 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 sound in faith either know not or are not willing to distinguish between these two phrases of speech To be united in nature and to be united to or with a nature when notwithstanding the difference is very great and most familiar and knowne unto the Schoolemen For To be united in nature is to be equalled that is to be made one essence or nature with another To be united to or with a nature is to be coupled and joyned therewith to one subsistence or personality Wherefore the flesh is united to or with the Word not in nature or in essentiall properties that is it is not made with the Word one essence neither made equall unto it in omnipotency wisdome and nature for so should the whole Trinity be incarnate Yet it is united to the omnipotencie wisdome nature and essence of God not simply but of God the Word Now this is nothing else than the flesh to be united to the person of the Sonne or to the Word in person which person is the very divine nature or essence omnipotent wise and whatsoever else is proper to the God-head But albeit the flesh taken or assumed is truly united both to the person and to the nature of the Word For the person is not any severall thing or really differing from the essence but is the essence it selfe yet is it well said that the flesh is united to the Word in person onely 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 union is the person only of the Word assuming and taking the flesh but not the God-head For the person onely is proper unto the Word the essence of the God-head is common to him and the same with the Father and the holy Ghost This is plainly taught by the sixth Toletan Councell Concil Tolet. 6. cap. 1. in these words in these words The Sonne onely took the humanity in singularity of person not in the unity of divine nature that is in that which is proper unto the
person not which is common to the Trinity And Rusticus in his Dialogue against the Acephalists Not God the Word by the divine nature but the divine nature by the person of God the Word is said to be united to the flesh And a little after Wherefore both God the Word and his nature is incarnate he by himselfe and in that he is in himselfe his nature not so but by the person God the Word then as touching himselfe is united to the flesh for he is made one person and one subsistence with the flesh but as touching his nature he is conjoyned rather than united because there remaine still two natures Wherefore either foule and shamefull is the folly or notorious the malice and slander of certaine smatterers that of this very Orthodoxall and sound position not of the Schoolemen onely but of Councels also and ancient Fathers viz. The flesh is united to the Word in person onely or according to subsistence and this onely maketh the proper difference of personall union they inferre that by this meanes the divine nature of the Word is drawne away from the personall union But let them againe and againe look unto it lest by that their reall communicating of the essentiall properties of the God-head which are the very divine Essence common to the Sonne with the Father and the holy Ghost which communication they will have to be the personall union which they define by it they overthrow as well the eternall God-head of Christ man as also the manhood it selfe and withall plainly incarnate the whole Trinity That then one and the same Christ is and is called truly and really the very eternall God immense omnipotent Creatour and true naturall man finite weak subject to passion and sufferings and a creature the only cause is the unity of person subsisting in two natures perfect whole and really distinct divine humane For every individuall and person is denominated or named of the natures or forms and their properties and operations concurring or subsisting in it Wherefore seeing in the same individuall person of the Word doe truly subsist and belong to the substance of one Christ these two most divers natures unto one and the same Christ of which soever nature he be called doe agree and are affirmed of him all the attributes and properties both divine and humane but after a diverse manner For the attributes which agree to Christ in respect of the personall union 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 each nature whether the same be essentiall belonging to the essence of the thing or which necessarily follow and accompany it without which the nature cannot consist or accidentall which may be away and wanting without the destruction of the nature The essential properties and perfections of the God-head are To be eternall uncreate immense every where present not to be circumscribed in place omnipotent omniscient and the like which are the very essence of the God-head as also to create to give the holy Ghost to regenerate The essentiall attributes of the humanity are To have a soule understanding immortall and a body compounded of the elements consisting of skin bloud flesh bones veines and sinewes having a certaine and definite greatnesse figure proportion and collocation or locablenesse of parts and therefore to be circumscribed in one place to be solid visible palpable and such like These Christ retaineth for ever because without these nothing can be a humane nature The accidentall properties of the humanity are those infirmities which ensued upon sin which infirmities Christ together with the humane nature it selfe assumed and took without sin For he took the form of a servant which by his Resurrection and Ascension he laid down again 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 observed as touching the attributes or properties of both natures in Christ BOth natures and their properties are truly and really affirmed of the person and of themselves interchangeably in concrete terms or voyces yet so that the proper predicate which is proper unto 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 persons subsisting in two natures hath and retaineth for ever really the properties of both natures and also because one and the same person is signified by the concrete voyces of both natures And therefore one and the same man is living and corporeall according to diverse natures and the corporeall is living by the soule only and contrarily the living is corporeall by the body onely for both soule and body are of the substance and essence of the same man so likewise one and the same Christ is God eternall immense omnipotent according to the God-head onely is man the Virgins Son created finite infirme and did suffer according to his humanity onely so likewise God is man borne of a Virgin annointed with the holy Ghost and suffered according to the flesh And man is God eternall creatour omnipotent giveth the holy Ghost not according to the humane nature but according to the divine For the sense and meaning of these speeches is The person which is God Creatour of all things 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 be uttered in abstract or in concrete voyces cannot be affirmed of the other nature or forme truly and really The reason is Because the union 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 really exist neither can exist For the natures doe not communicate each to other their essentiall properties as neither doe these impart their essence that is one nature doth not receive the properties of both natures Wherefore these kinds of speeches are false The God-head is the man-hood or man was conceived borne did suffer was dead and againe these The man-hood is the God-head or God is eternall immense uncircumscribed in place omnipotent giveth the holy Ghost doth regenerate For all these are no more true and to be admitted than those A soule is a body or corporeall mortall visible and a body is a soule or a spirit invisible immortall Object 1. The whole person of Christ is really omnipotent everywhere eternall c. The humanity and the God-head are the whole person of Christ Therefore both are really omnipotent every where eternall c. Answ This argument the Ubiquitaries who most of all ground upon it and often use it have borrowed from Swenkfieldians who commonly in their
faith whilst we distinguish and separate that which is divine from that which is humane and joyning them againe after their separation confesse one God and man yea we our selves are made his body by this Sacrament and knit and united to our head by the thing signified by the Sacrament De divina mensa Et quod The Canon of the Nicene Councell Againe here also is the Lords Table Let us not childishly cleave to the bread and wine set before us but lifting up our minds on high by faith let us consider that on that Table is set the Lamb of God taking away the sinnes of the world which is offered of the Priests without killing and let us truely receiving his precious body and bloud beleeve that they are SIGNES of our resurrection For therefore we receive not much but little thereby to acknowledge that it is not received to satisfie In Litur de Trin. l. 8. Orat. de pas but to sanctifie us Basil We have set on the Table the figures of the sacred body and blood Hillarie The bread and wine received and drunke effect and worke that both we are in Christ In 1 Cor. 11. and Christ in us Gregory Nazianzene The figures of the precious body and bloud of Christ Ambrose Because we are delivered by our LORDS death being mindfull thereof in eating and drinking wee Signifie or Represent the flesh and bloud that were offered up for us De Sacr. l. 4. c. 5. Cont. Adim cap. 12. In Psa 3 Epist 23. ad Bonisac Againe This oblation is the FIGVRE OF THE BODY AND BLOVD of our LORD Jesus CHRIST Augustine Our Lord doubted not to say This is my body when he gave a TOKEN of his body Againe The Lord admitted Judas to that banquet wherein he ministred and gave to his disciples the FIGVRE of his body and bloud The same Father saith Vnlesse Sacraments had a certaine likenesse of the things whereof they bee Sacraments without question they were no Sacraments And in consideration of this likenesse oftentimes they beare the names of the things themselves As therefore the Sacrament of the body of CHRIST is AFTER A CERTAINE MANER the body of Christ and the Sacrament of Christs bloud is his bloud so the Sacrament of faith is faith In senten Prosper de ause dist 2. c. Hoc est Againe As then the celestiall bread Christs flesh is IN SOME SORT called Christs body whereas indeed it is a Sacrament of Christs body namely that visible palpable and mortall body which was nailed on the Crosse and the sacrificing of his flesh done by the hands of the Minister is called Christs Passion death and crucifying NOT IN THE TRVTH OF THE THING but in a mysterie SIGNIFYING it So the Sacrament of faith by which is meant Baptisme is faith Serm. ad infant Also These my brethren are therefore called Sacraments because in them one thing is seene another understood That which is seene hath a bodily forme that which is understood hath a spirituall fruit or benefit In Mat. Hom. 83. Chrysostome This is my bloud which is shed for the remission of sinnes which Christ said to shew that his Passion and Crosse was a mysterie and to comfort his disciples Dialog 1. Theodoret Our Saviour verily changed the names of the signes and the things signified and gave the same name to the body which is proper to the signe and that to the signe which is proper to the body The cause of this change is manifest to them that are entred into the first principles of divine mysteries For he would that they who use the Sacraments should not bend and set their minds on the nature of the things which are seene but for the alteration of the names should beleeve that alteration which is made through grace For he who tearmed that by name of corne and bread which is by nature a body and called himselfe a vine he honoured the signes which are seene with the title and name of his body and bloud not by changing the nature but by adding grace to the nature Macarius the Monke hath a famous saying to this purpose Hom. 27. Bread and wine are a correspondent type of his flesh and they who receive the bread which is shewed eate the flesh of Christ spiritually Other testimonies for briefenesse sake we omit Of Transubstantiation NOw it is easie to see what we are to think of Transubstantiation even that it is an impious invention and device of the Papists which also we will shew and prove briefly by divers reasons But first we must declare in a word what the Papists properly meane by their Transubstantiation They suppose that by force of Consecration that is of uttering these words upon the creatures of bread and wine This is my body This is the cup of the new Testament in my bloud the bread and wine is substantially converted or turned into the body and bloud of Christ the formes onely or accidents of bread and wine remaining namely the shape or figure the heat the taste the weight c. They therefore call these words of Consecration operatorie and effective able to work and effect the conversion and change and they say that the change is fully accomplished in the very last instant of uttering the syllable * The Latine particle was UM hoc est corpua me VM which I chose rather to resemble by the English forme of Consecration DY This is my boDY and then there is no longer bread and wine but the body and bloud of Christ is present and is contained under the forms of bread and wine and is eaten and drunk in the Eucharist or Supper by the mouth of the Communicants Concerning the manner of the change it is not agreed on by all Some say that the substance of bread and wine is by Transsubstantiation changed into the substance of Christs body and bloud so that the bread and wine is essentially made the very body and bloud of Christ the externall formes only remaining and this they terme a substantiall change or change of the substance What the Papists call a substantiall change Others are of opinion that the substance of bread and wine is not changed but vanisheth by annihilation or by being brought to nothing and that then the substance of Christs body and bloud succeedeth in place thereof so that the substance of Christs body and bloud after the consecration cometh under these formes and accidents under which before was the substance of the bread and wine And this they call a formal change or a change of formes Lombard in his Sentences expoundeth both these opinions What they call a formall change Li. 4. di 11. Tho. Aqui. p. 3. q. 78. a. 5. and seemeth to approve the former alone Howbeit they call both these changes by the name of Transsubstantiation They affirm also that the particle This in the words of consecration doth note some indeterminate
that the nature assumed the nature or the nature assumed the nature mediately the person immediately assumed the nature because as they speake the union is immediatly terminated in the person mediatly in the divine nature III. The humanity in Christ is not a person subsisting in it selfe but a nature having no proper personality but by reason of the union fully capable and participant of the person of the Word The Animadversion It is rightly said that the humanity wants a proper personality for a personality is a subsistence or the power of subsisting by it selfe without any other and without any other suppositum or supporting subject of a rationall nature which power the humanity neither had Whether and how the flesh is capable of the person nor hath but it is a new improper and deceitfull saying that by force of the union the flesh is made fully capable and partaker of the person of the Word It is first new because neither the Scripture nor the Church speaketh thus that the flesh is capable of the person 2. Improper because the flesh neither containes nor incloseth the person of the Word as the place is said to be capable of the thing placed He begins to speake thus Thes 44. neither becomes it the person it selfe or is it informed by the personality as the subject is capable of the forme 3. Deceitfull because the Sophister useth this phrase as a preparative for the reall communication of the properties in the natures to wit that he may say that the flesh is after the same manner capable and partaker of the deity and omnipresence as it is according to his saying partaker and capable of the personality and that therefore not by its owne but by the deity and immensity of the Word it is God and omnipresent even as not by its owne but by the personality of the Word it subsisteth But orthodox men confesse with Damascen that the person of the Word by reason of the union is common to both natures that now the humanity subsisteth in Christ by the same personality that the divinity doth but they deny that the flesh is made so capable and partaker of the person as if it were the person it selfe as they also deny that it is made so partaker of the deity and omnipresence as if it were the deity of God himselfe the omnipresence or omnipresent c. neither doe they grant that it is otherwise partaker of the person of the deity of the omnipresence or can be then by the union which maketh not that the humanity but that man is the person is God is omnipresent in which sense the Apostle saith That the Son of God was made partaker of the flesh and bloud of the children to wit Heb. 2. by assuming the seed of Abraham into his personality or by the hypostaticall union whereby not the deity of the Son but God the Son is made flesh and blood that is to say true man In this sense also it may be rightly said that the flesh or humanity of Christ is partaker of the person of the deity of omnipresence to wit by the union with the divine person and omnipresent which union makes not that the humanity of Christ but that the man Christ is a person is God is omnipresent IV. This in the Scripture is called flesh by which word not the onely corporeall masse is understood but the full and entire humanity consisting of a true body and a reasonable soule V. For the Son of God is made partaker of flesh and bloud as we are to wit in all things made like to his brethren except sin The Animadversion He saith well That under the terme of flesh is meant the entire humanity consisting of a true body and soule so he would adde these words With the true properties of both and withall the infirmities except sin For if he be like his brethren in all things then surely in locality and circumscription hee is made like to them and that in the union and in the Word For without the union and without the Word the flesh hath neither being nor subsistence at any time Therefore that is false which he affirmes in the 36. Thesis That the flesh by power of the union hath in a most eminent way transcended all locality in the illocall Word and that it hath obtained an illocall manner of existence VI. Therefore the Word did not assume an imaginary but a true and solid body consisting of flesh and bones Luke 24. of flesh and bloud John 16. which also in glory remaines a true body conformable to the glorified bodies of the Saints both in substance and qualities The Animadversion This Thesis alone doth strongly refute these ensuing subterfuges 1. For if the Word assumed not a fantasticall but a true and solid body then doubtlesse it assumed a body endued with quantitie dimension visibilitie and localitie For that is not a true body but an imaginary that wants quantitie nor can that be solid which wants dimensions and that hath no dimensions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is indivisible illocall for an uncircumscribed nature is invisible saith Theodoret. Now such a body as the Word did assume such a body assumed is in the Word Therefore it is false That the body of Christ in the Word which is illocall did obtaine an illocall way of subsisting that is that it is made and becomes illocall 2. If the body assumed by the Word consisteth of flesh and bones Luke 24. of flesh and bloud Hebr. 2. certainly that body which is feigned to lurk in a crust of bread or under the accidents of bread and to be eaten by the mouth is not that true and solid body assumed by the Word because it hath not flesh and bones 3. If also it remaines in glory such a bodie to wit solid and true consisting of flesh and bones having dimensions then doubtlesse in glory it retaines the definition of a true bodie from which definition the three dimensions and by reason of these circumscription and locality can be no more separated then rationality from man 4. If it be conformable to the glorified bodies of the Saints in substance and qualities it cannot then be illocall immense every-where for our bodies shall not be illocall nor every-where but shall have their Vbs by Christs owne testimony John 17.24 Father I will that they whom thou hast given to me may be with me where I am John 14.2 3. I goe to prepare a place for you and if I goe and prepare a place for you I will come againe and receive you unto my selfe that where I am there you may be They need not then cavill thus That the body is such in its owne substance but in the Word by reason of the union it is not such for whereas it hath its being not in it selfe but in the Word which assumeth it and alwaies had doubtlesse it is and remaineth such in the Word and in the
which they never learned He can make the earth fruitfull and bring forth fruit without the help of husbandmen He can sustain the nature of man without food as Moses and Christ forty dayes Therefore it s not a necessary labour that is undertaken or any cause of the thing we hope and expect whiles Schollars ply their bookes and studies Teachers goe to their schooles Husbandmen to their ploughes entring their shares harrowes and engines into the ground and each man spends his life time to maintaine life You see upon what rockes of blinde madnesse the Divell doth split unhappy men which having neither learned the grounds of Piety or the more excellent Arts nor list to take the paines of learning them are forward notwithstanding to seeme what they least of all be and dare exalt themselves against the knowledge of God and bring the eternall wisdome under their censure And they have as little wit as modesty when as for their opinion they alledge the example of them that were converted by miracle as Paul or those indued with extraordinary gifts as the Apostles at the Pentecost or the multitude of them that heard the Gospel and did not beleeve or the Scriptures which speake of the office of the holy Ghost We know and acknowledge that by the blessing of God God can without the labour of teaching or learning convert those that he will And this to be the end of miracles The end of miracles that it may appeare that the order whereby God is effectuall in nature is made and freely preserved by him We so certainly know that conversion is the gift of God alone as that by how much it is a greater and more wonderfull worke to restore lost man to salvation than to make him not having any being by so much the more were it impudency and madnes Conversion greater than Creation to attribute this conversion more than that creation to the efficacy of mans voice But withall we know this too for a certain that it pleaseth God by the foolishnes of preaching to save them that beleeve Why it pleaseth God so to do there is no necessity he should give us an account yet he lets us understand some reasons of that his counsell but he propounds not the same reasons to the godly and godlesse To the godlesse he gives this reason Reasons why God converts by mans ministry 1. In regard of godlesse 2. In regard of godly Because by this meanes hee would before the whole Church and their consciences also being witnesse more manifest his justice in condemning the malice of those that oppugne the word revealed But other kinde of reasons take place in our consideration namely such as make for our instruction and consolation viz. Whereas the voice of the ministry and all our thoughts of God are darksome through which we now see God and his will the Lord admonisheth us of the greatnesse of our fall whereby it cometh to passe that wee no longer now injoy the very sight of God but he speaketh to us at a distance and as by an Interpreter and so exciting us that we aspire to that celestiall Schoole in which we shall immediately see God who shall be all in all Besides the Lord would not have the searching meditation and profession of the doctrine concerning him and his will even in this life to lye secret onely in the mindes of men but would have it audibly to sound and to be set forth in the assemblies And therefore tyed us with all possible necessity unto this doctrine promising thereby to recover us againe to salvation And so when God would make men to be co-workers with him in the most excellent divine work giving us to his only begotten Sonne for that purpose how could he have more manifested his great esteem of our miserable nature We averre therefore that the reading hearing knowing of this doctrine is a necessary meanes of our conversion Necessary not in regard of God but in regard of us not as if God could not any other way convert as a Carpenter cannot build an house without his tooles but because God will not convert any other wav It is true it is true indeed that true faith is nones but Gods gift and worke alone but such a gift and worke as the holy Spirit workes in us by hearing of the Word 1. Cor. 3.6 Paul planteth Apollo watereth but God giveth the increase To the same effect also Paul calleth the Gospel by him preached the power of God to salvation Rom 1.16 Ephes 4.11 the Apostle saith He hath given some Apostles some Prophets some Evangelists some Pastors and Teachers for the gathering together of the Saints for the worke of the Ministry and the edification of the body of Christ Can a more glorious speech be uttered touching the office of teaching Let us not therefore take upon us to be wiser than God neither let us so much regard the pride contumacy and mischiefe of those that contemne the voice of the Gospel as thereby the lesse to love and respect the fruit and efficacy of the divine ordination in the meanes of mercy Nor let the sluggishnesse and obstinacy of some Schoolemen prove impediments of all good proceedings and goodnes who perswade others that instruction study and doctrines to get or increase vertue are unnecessary things but rather with obedient thankfull mindes let us injoy that sweetest consolation whereby we are assured that neither our endeavours are unpleasing to God nor undertaken in vaine according to that Eccles 11.1 Cast thy bread upon the waters for after many daies thou shalt finde it And 1 Cor. 15.58 Your labour is not in vaine in the Lord. Matthew 18.20 Where two or three are gathered together in my Name I am in the midst of them Unlesse these promises were known to be certain amidst so great outrages of Sathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and miseries of mankinde of which its too truly spoken The most are naught the best teacher or the greatest lover of the common good should be in the unhappiest condition hardly sitting fast in his own place For mine owne part I feele my selfe to be so affected that mee thinkes my sorrow permits me not to stand in this Pulpit but shuts up my speech within my bowels and jawes but that I know for certain that in this our assembly there are whose hearts entertaine the tâ—e and saving doctrine are inflamed with the holy Spirit in a due manner knowing calling upon God being lively temples of him shall hereafter praise him in the celestial Quire We speak not this to that end as if we did expect equal knowledge understanding or the same gifts of the holy Spirit in all men For the Apostle commands us Rom. 12.3 To think soberly of our selves according as God hath dealt to every man the measure of faith But all them that will be saved must of necessity hold the same foundation that is that
That the Law and Gospel are the two onely parts of Christian doctrine proved by 4. reasons THE parts of the doctrine of the Church are two the Law and the Gospel in both which the summe of the whole Scriptures is contained The Law is tearmed the Decalogue and the Gospel is the doctrine touching Christ our Mediatour and the free remission of sinnes through faith This division of Church doctrine is clearly demonstrated to be sufficient by these evident arguments 1. All doctrine comprised in sacred writ concerneth either the nature of God or his will or his workes or sinne which is the proper worke of men and divels But of all these we are taught either in the Law or in the Gospel or in both Wherefore the Law and the Gospel are the chiefe generall heads which comprehend all the doctrine of the Scripture 2. Christ himselfe maketh this division of that doctrine which he commandeth to be preached in his name saying So it is written and so it behooved Christ to suffer and to rise from the dead the third day and that in his name should be preached repentance and remission of sins Now the whole summe of all this is delivered in the Law and the Gospel 3. The writings of the Prophets and Apostles doe containe in them the old and new Testament or covenants between God and man Therefore it must needs be that in them is declared what God promiseth and what hee doth unto us to wit his favour remission of sinnes his holy Spirit righteousnesse and life everlasting as also what he requireth of us that is to say Faith and Obedience And these are the things which are taught in the Law and Gospel 4. Christ is the foundation and ground of the whole Scripture and the doctrine of the Law and Gospel is necessary to conduct us to the knowledge of Christ and of his benefits For the Law is our Schoolmaster unto Christ Gal. 3.24 constraining us to flee unto him and shewing us what that justice is which Christ hath recovered and restored unto us The Gospel of purpose amply treateth of the person of Christ his office and benefits Therefore all Scripture and heavenly doctrine is comprehended in the Law and the Gospel 3. Differences of the Law Gospel The maine differences of these two parts of Christian doctrine consist in three things In the matter it selfe In the subject or matter and kind of doctrine which they diliver because the Law is a doctrine prescribing unto men what is to be done and prohibiting whatsoever ought to be left undone whereas the Gospel is a preaching of free remission of sinnes by and through Christ In the manner of revealing In the manner of their revealing because the Law is knowne by nature the Gospel is revealed from above In their promises In their promises because the Law promiseth life with condition of perfect obedience the Gospel promiseth the same life on condition of our stedfast faith in Christ and the inchoation or beginning of new obedience unto God But hereof more shall be spoken hereafter in his due place 3 Wherein the doctrine of the Church differeth from the doctrine of other Sects and from Philosophy also and why these differences are to be retained THE differences betweene the doctrine of Gods Church and other Religions 4 Differences betweene Church-doctrine and other Religions are foure In their Authors GOD is the author of the doctrine of the Church from whom it was delivered by the ministry of the Prophets and Apostles other Sects are sprung from men and have been invented by men through the suggestion of Sathan In their testimonies of confirmation The doctrine of the Church alone hath divine testimonies firme and infallible such as quiet consciences and convince all other Sects of errour In teaching and not teaching aright the whole Law In the Church the entire and uncorrupt Law of GOD is perfectly retained and kept as for other Sects and Religions they maime and corrupt the Law of GOD. For they utterly reject the doctrine of the first Table concerning the true knowledge and worship of GOD either framing unto themselves another God besides that GOD who by his word and workes hath revealed himselfe unto his Church or seeking to know God but not by and in his Son or worshipping GOD otherwise than hee hath commanded in his word They are also altogether ignorant of the inward and spirituall obedience of the second Table That little good and truth which they have is a part of the commandements of the second Table concerning externall discipline and civill duties towards men In preaching not preaching aright the whole Gospel The Gospel of Christ is wholly taught and rightly understood in the Church onely other Sects are either cleane ignorant of it and despise it as the Ethnickes Philosophers Jewes and Turkes or they doe patch some little part of it out of the doctrine of the Apostles unto their owne errours of which part yet they neither know not perceive the use as the Arrians Papists Anabaptists and all other Heretickes of whom some maintaine errours concerning the person others concerning the office of our Mediatour These maine discords doe prove that the doctrine of the Church alone is zealously to be followed and kept and the Religion and doctrine of other Sects repugnant to the truth warily to be prevented and avoided according as it is said in Scripture BEWARE of false Prophets and FLY Idols The case holdeth not alike in Philosophy For true Philosophy howsoever it vary much from the doctrine of the Church yet it impugneth it not it is no lye as are the false doctrines of other Sects but it is absolute truth and as it were a certaine bright-shining ray of Gods divine wisdome fixed in mans understanding at the creation For it is a doctrine treating of God and his creatures The nature of Philosophy with the lawfull and fruitfull use thereof and other things good and profitable unto mankind compiled by wise and grave men through the light of Nature and grounded on principles in their own nature plaine and evident Whence it followeth that it is a thing not only lawfull but profitable also for Christans to imploy their labour and travell in the studies of Philosophy whereas contrariwise we may not busie our wits in the doctrine of other Sects but detest them all as untruths and lies coined by the Divel Notwithstanding between Philosophy the doctrine of the Church there is great difference especially consisting in these points 3 Differences between Philosophy and Church-doctrine In their grinciples They disagree in their principles For Philosophy in her principles is meerly naturall founded and built on things naturally knowne unto every man but the doctrine of the Church although it contain many things depending on nature yet the chiefest part thereof I meane the Gospel so far surpasseth the reach and capacity of nature
time after it and are Novices in respect thereof Whereas then undoubtedly the ancientest Religion is most true for men received the first Religion that ever was immediately from God it followeth that the doctrine of the Church alone is true and divine Miracles The miracles whereby God from the beginning of the world confirmed the truth of this doctrine such as the Divell is not able to imitate in deed nay not to resemble in shew I meane The raising of the dead the standing still or going backe of the Sun Luke 7. Josh 10.13 2 Kin. 20. Exod. 14. 2 Kin. 2. Gen. 18. the dividing of the sea and rivers the making of the barren fruitfull and such like which miracles whereas they are the workes of God alone wrought for the confirmation of the doctrine of the Prophets and Apostles and God cannot give testimony unto a lye do powerfully evince that this doctrine is most true and proceedeth from God For albeit mention is made also of some miracles of the Heathen 1 Object Others also have miracles Ans It is not true and it is said of Antichrist and false prophets that they shall worke signes and great wonders so that the very elect themselves if it were possible should be seduced yet these neither in number not in greatnesse are equall unto the miracles of the Church and by the end for which they are done it may easily be discerned that they are not wrought by any divine power Wherefore there is a double difference especially by which true miracles are severed from false For first Those miracles which are vaunted of by the enemies of the Church are such as without changing course and order of nature They differ 1 In the substance may be done by the sleights and jugglings of men or Divels and seem therefore to others to be miracles because they perceive not the causes of them and the means wherby they are wrought Furthermore they have this as their chiefe end that they confirme Idols superstitions 2 In the ends manifest errours and mischiefes But the miracles with which God hath set forth his Church are workes either besides or contrary unto the course of nature and second causes and therefore not wrought but by the power of God The which that it might be the more manifest God hath wrought many miracles for the confirming of his truth whose very shew the divel is never able to imitate or resemble as the aforesaid miracles raising of the dead to stay or call backe the course of the Sunne to make fruitlesse and barren women fruit full But specially the miracles of God are distinguished by their ends from the divellish and feigned For they confirme nothing but that which is agreeing with those things which aforetime were revealed by God and that in respect of the glory of the true God of godlinesse and holinesse and the salvation of men And therefore it is said of the miracles of Antichrist 2 Thesâ—â— That his coming shall be by the working of Sathan with all power and signes and lying wonders and in all deceivablenesse of unrighteousnesse among them that perish c. Now 2 Object They are doubtfull if any be so bold as to call in question whether or no the miracles which are reported in the Scriptures were done so indeed he is out of all question of very great impudency Ans The Antecedent is false For hee may after the same manner give the lye to all both sacred and profane histories But let us first understand that as other parts of the holy story so especially the miracles are recited as things not wrought in a corner but done in the publike face of the Church and mankind In vaine should the Prophets and Apostles have endevoured to get credit unto their doctrine by miracles which men had never seen Furthermore the doctrine which they brought was strange unto the judgement of reason and contrary to the affections of men and therefore their miracles except they had been most manifest would never have found credit Also it cleerly appeareth both in the miracles themselves and in the doctrine which is confirmed by them that they who writ them sought not their own glory or other commodities of this life but only the glory of God and mens salvation To these arguments agreeth not only the testimony of the Church but the confession also of the very enemies of Christ who surely if by any meanes they could would have denied and suppressed even those things that were true and knowne much lesse would they have confirmed by their testimony ought that had been forged or obscure Oracles The Oracles and Prophecies of things to come verified by their events of which sort many are found in the books of either Testament whose heavenly fountaine and head-spring is evidently demonstrated in that it is the property of God alone to utter true Oracles Consent in the parts of doctrine The consent of each part of the doctrine of the Church For that doctrine which is contrary unto it selfe is neither true nor of God sith that truth consorteth with truth and God contradicteth not himselfe But the doctrine of the Prophets and Apostles alone except all other Religions manifoldly jarre discord and mutinize within themselves even in their very foundation and chiefe points Wherefore the doctrine of the Church alone is true and divine Enemies confession Luke 4.41 The confession of very enemies Because the Divell himselfe is enforced to cry out Thou art the Christ the Sonne of God and other enemies are constrained to confesse that this our doctrine is true for whatsoever goodnesse and truth they have in their Religions the selfe-same hath our Religion and that more cleerly and soundly disciphered and they may easily be convicted to have stollen it from our Religion and intermingled it with their owne forgeries as indeed it is the custome of the Divell through Apish imitation of God to mingle some truth with his manifold falshoods that thereby he may the more cunningly and easily deceive men Whence it ariseth that these things which other Sects have agreeable with our doctrine cannot therefore be refelled because they have borrowed them of us but those things which are contrary to our doctrine are at the first on set overthrown because they are the inventions of men Sathan and wicked mens hatred thereof The hatred of Satan and his instruments exercised against this doctrine For certainly that doctrine is true and divine which all the wicked yea and Satan himselfe with joynt conspiracy despite and endevour to abolish For Truth hatcheth hatred and John 8.44 The Divell is a lyar from the beginning and abode not in the truth But Satan and the world oppugne not nor hate more eagerly any doctrine then the doctrine of the Church because forsooth it accuseth them more sharply and handleth them more rigorously it oftner calleth their cavils into tryall sifreth and discovereth their
of God in a far different and divers manner 1. In respect of his divine nature whereby he is the image of his eternall Father coeternall consubstantiall and coequall with his Father in Essence essentiall properties and workes and is that person by which the Father doth mediately reveale himselfe in creating and preserving all things but chiefly in saving the Elect. And he is indeed called the image not of himselfe or of the holy Ghost but of his Father because he was from all eternity born not of himself or of the holy Ghost but of the Father Of his humane nature In respect of his humane nature whereby he is the image of God created indeed yet by many degrees and in number of gifts John 14.9 as in wisdome righteousness power glory far exceeding all Angels and men and after a particular manner resembling his Father in doctrine vertues and actions according as himself saith Philip he that hath seen me hath seen my Father Angels and men the image of God Gen. 1.26 Not in essence but in qualities But Angels and men are termed the image of God as well in respect of the Son and the holy Ghost as of the Father whereas it is said Let us make man in our image according to our likenesse and that not for the likenesse or equality of essence but for the agreeing of some properties not in degree or essence but in kind and imitation For there is something created by God in Angels and men proportionable to the counterfeit and patterne of the divine essence Adam the image of God not according to his body but according to his soule They who as in time past the Anthropomorphitae will have the image of God to be the forme of mans body say that whole Adam was made to the image of God and therefore according to his body also But they perceive not the usuall manner of speaking of a person composed of divers 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 The faithfull not in all things like unto the divinity in which they are like Christ because Christ himselfe in his body was not like unto God but unto man Adam was made a living soul Now as the Scripture mentioneth the nature of the soule so also doth it mention such an image of God as agreeth not unto the body Againe they object Christ is the image of God But the faithfull bear in their body the image of Christ therefore the body also is the image of Christ There are four termes in this Syllogisme because Christ is not in his body but in his divinity the image of his Father and in soule or in the gifts or properties thereof and actions he is the image of the whole divinity or Godhead Wherefore the image of God in the faithfull is not the same which the image of God is in Christ neither are they in all things like unto the Godhead in which they are like Christ because there is somewhat in Christ besides his divinity and the image of the divinity which is in the soule that is his body which hath an affinity not with the divine nature but with the nature of our bodies Again they say the frame of mans body is made with admirable skill and cunning therefore there shineth in it and is beheld as in an image the wisdome of the Creator But it followeth not hereof that the body is the image of God for so should all things be made to the image of God seeing that in all Gods works his power wisdome and goodnesse doth appear which yet the Scripture doth not permit which setteth out onely the reasonable creatures with this title and commendation and placeth the image of God in those things which belong not to the body but to the soule How man is said of S. Paul to be the image of God and not the woman Here also question is made concerning the place of the Apostle Man is the image and glory of God but the woman is the glory of 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 onely is the image of God not in respect of his nature 1 Cor. 1.11 being partaker of divine wisdome righteousnesse and joy neither in respect of his dominion over other creatures for these are common to man and woman but in respect of civill domesticall and ecclesiasticall order in which he will have the publike government and administration to belong unto the man not to the woman 2 How farre forth the Image of God was lost and how farre it remaineth SUch then was the image of God after which God in the beginning created man and which man before his fall had apparent stamped in him But man after his fall by means of sin lost this glorious image of God and was transformed into the deformed and ugly shape of the Divell The remnants of Gods image in man after the fall Some remnants and sparkes of Gods image continued reâ—iant in man after his fall and yet remain also even in the unregenerate 1. The incorporeall substance of the reasonable and immortall soul together with the powers thereof and amongst these the liberty of his will so that whatsoever man will he willeth it freely 2. Many notions in the understanding of God of nature of the difference of things seemly and unseemly which notions are the principles of Arts and Sciences 3. Some prints and steps of morall vertues and some petty abilities concerning outward discipline and behaviour 4. The fruition of many temporall good things 5. A kind of dominion over the creature For this is not wholly lost but many are subject to mans government and man is able to rule many and to use them These remnants I say of the image of God in man howsoever they also through sin are mainly defaced and manifoldly impaired yet in some sort they are reserved and preserved in nature The ends for which God preserveth these remnants in us and that to these ends 1. That they might be a testimony of the bounty of God towards us yea though we were unworthy of it 2. That God might use them to the restoring of his image in us 3. That he might leave the Reprobate without excuse Howbeit the good and graces which wee have lost of this image of God are farre more in number and of greater worth and moment As 1. The true perfect and saving knowledge of God and his will 2. The integrity and perfection of the knowledge of Gods workes What is lost of the image of God in us and a bright shining light or a dexterity in the understanding or discerning truth in place whereof succeedeth ignorance blindnesse and darknesse 3 Righteousnesse and conformity to the Law of
neither must men seek any superiour cause then his will of all his divine works which he exerciseth in his creatures neither is there any other necessity to be found in them then which dependeth of the most free appointment of God himselfe For as to resolve of such a purpose as is to be changed so also to change it either to better or to worse is rather servitude or bondage then freedome liberty for it proceedeth of ignorance or impotency For they change their counsels and purposes who either erre in taking them or are not able to perform the counsell which they have taken But to resolve of such a purpose as might alike either have been decreed or not decreed and which after it is decreed is neither changed nor to be changed at any time this is perfect and divine liberty Now God whatsoever he hath decreed could either not have decreed it at all or have decreed it otherwise And that he changeth not that which he hath once decreed the perfectnesse of his nature even his infinite wisdome and goodnesse is cause thereof For most wisely and rightly doth hee decree all things and constantly persisteth in that which is good and right Wherefore the immutability in God doth as well not diminish his liberty as his immortality and other things which are proper unto his divinity Secondly if any man urge That it is a point of liberty not only to resolve of any advice what he will but after he hath resolved to be able either to follow it or change it We understand by those things which have been already spoken that this doth agree to the creatures which may erre in their purposes and therefore stand in need of changes and alterations but not to God who can never erre and therefore requires no change of his purpose Lastly if they reply That not to be able to alter a purpose once undertaken is a defect of ability or power and therefore against the liberty of God We answer That the Antecedent of this reply is true if the change of it be impossible by reason of some impediment coming from some externall cause or by reason of defect of nature or ability but the Antecedent is most false if the impossibility of change proceed from a perfection of that nature which is not changed and from a wisdome and rightnesse of that purpose which is unchangeable and from a perseverance and constancy of the will in that which is good and right after which sort it is apparent to be in God Gods directing of our will taketh not away the liberty 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 he from everlasting hath not decreed neither not to will what he hath decreed for them to will more question is used to be made 1. That which is ruled by the unchangeable will of God doth not worke freely the will of Angels and men is ruled by the unchangeable will of God Therefore either it hath no liberty or the choice which it maketh is not tied to the will of God Answer we make to the Major 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 he sheweth the object unto the understanding and by it effectually moveth and affecteth the will to chuse it that doth notwithstanding freely work albeit it be inclined at the beck and will of God whither hee will have it For to work freely in the creatures is not to work without any ones government but with deliberation and with a proper and selfe-motion of the will although this motion be else-whence raised and ruled Wherefore it is not the immutability and operation of the divine will and providence which is against this liberty but a privation and constraint of judgement which is an impulsion or a motion proceeding not from an inward cause or faculty but only from an outward cause beside or against the nature of that which is moved Now such an impulsion falleth not into the will but God moveth it leading and bringing it on as it were by objects to chuse that which he will For the faculty or ability and power of the will cannot be brought into act that is to shew and expresse it self without an object and Act. 17.28 We are live and move in God But to be moved of no other cause but of himselfe only this is exceeding and infinite perfection and liberty agreeing to God alone which the creature cannot desire much lesse arrogate and challenge unto it selfe without notorious blasphemy Necessity taketh not away libetry of will in us This necessity proceedeth from Gods working in us which rather preserveth this liberty Absolute necessity doth not take away in God greater liberty much lesse can a lesse absolute necessity take away a lesse liberty in us Further it may easily be shewed That the necessity or immutability which ariseth not from constraint but from the nature of the will or from the commotion of it stirred by other causes to chuse or refuse an object thought of by the mind doth not at all withstand or hinder the liberty of will 1. Because this necessity doth not take away but effectuateth and perswadeth the judgement of the mind and free or voluntary assent of the will inasmuch as God doth cause and work in men both the notions election of objects 2. Because God albeit he is by nature that is by exceeding and absolute necessity good and hath begotten his Son and had his holy Spirit from all eternity yet will he not by a constrained but most free will be live be blessed and good have his Son and holy Spirit and will all his purposes and works to be good and just although it be impossible that he should will any thing contrary to these which he hath already determined If then this absolute necessity of willing things in God doth not take away even the greatest liberty there is no doubt but that necessity which is but only conditionall that is according to the decree and government of God doth not take away that liberty which agreeth unto the creatures that is judgment and election free and voluntary Angels Saints have greater liberty of will and yet greater necessity 3. The holy Angels and blessed men in the celestiall life even by our adversaries owne confession are indued with greater liberty of Wil then we are in this life But they necessarily will those things only which are right and just and hate abhorre al things whatsoever are evil and unjust because they are made such of God and establihed by him and are so illuminated and guided by the holy Ghost that they cannot other wise will or work neither by this necessity of Willing those things which are good and pleasing to God is the liberty of
the Will verily doth worke freely but it is carried to evill only and can doe nought else but sin The reason is because the privation of the knowledge of God in the understanding ensued on the fall and the want of inclination in the heart and will unto obedience in whose stead blindness and aversnesse from God succeeded which man cannot shake off unlesse he be regenerated by the holy Ghost Briefly it is the fitnesse and pronenesse in man after his fall being unregenerate to chuse only evill Of this blindnesse and corruption of mans nature after the fall it is said Genes 6.5 Jer. 13.23 Syrac 17.14 Mat. 7.18 Ephes 2.1 3. 2 Cor. 3.5 All the thoughts of man are only evill Can the Blackmoore change his skin c. Every man from his youth is given to evill and their stony hearts cannot become flesh A corrupt tree cannot bring forth good fruit We were dead in our sins by nature the sons of wrath Wee are not able of our selves to thinke any thing as of our selves With these testimonies concurreth every mans experience and the weary sense of conscience which proclaimeth that we have no liberty and pronenesse of will to doe that which is good but too great freedome and readinesse to practise evill Jer. 31.18 unlesse we be regenerate as it is said Convert thou me and I shall be converted Wherefore there is no love of God in us by nature and therefore we have by nature no readinesse to obey God The liberty which is in man now after his fall and not yet regenerated and recovered is the very bondage of sin Rom. 6.16 This liberty of the unregenerate is the most wretched servitude of sin and very death in sins whereof the Scripture teacheth in many places Whosoever committeth sin is the servant of sin Know ye not that to whomsoever ye give your selves as servants to obey his servants ye are to whom ye obey whether it be of sin unto death or of obedience unto righteousnesse Promising unto them liberty and are themselves servants of corruption Object 1. Nothing more easie saith Erasmus then to keep a mans hand from stealing Againe Socrates Aristides and many others have shewed and exercised many vertues Therefore they had free-will to doe good before regeneration Answ This is an ill definition of a good worke and free-will to doe good which is a power of yeelding obedience pleasing to God 2 Pet. 2.19 Free-will to outward good actions without an inward faith and obedience is not free-will to good The unregenerate steale within by their lust and desire though not by outward fact that the unregenerate containe their hands that is observe outward discipline this is also Gods benefit who by his generall providence governeth also the hearts of the wicked and bridleth their in-bred wickednesse that it break not forth and affect that which it would But hereof it followeth not that it is easie to begin inward obedience or that to containe their hands from stealing is simply a good worke Neither are these good workes before God that is pleasing unto God which have not joyned with them faith and inward obedience But faith and inward obedience could not be in them because they were not regenerated Repl. 1. The workes of the Law are good Heathen men did the workes of the Law Therefore the works of the Heathen were good And by consequence Heathen men also or unregenerate had liberty of doing good We answer to the Major by a distinction The outward actions good in themselves are made evill by want of an inward faith The workes of the Law are good true by themselves but they are made ill by an accident and so are the works of the Law made ill by an accident of the unregenerate because they are not done by them for that end and after that sort which God commanded Repl. 2. There remaine also many true notions in the minds of the unregenerate concerning God and his will and the right ordering of their life Wherefore the Will working according to these notions and the direction of true reason doth not sin but worketh well Ans 1. Those legall notions whether they belong to the first The remnants of spirituall life in the unregenerate are not sufficient to make their workes good or to the second Table of the Decalogue they are not perfect and sufficient And therefore God cannot be rightly worshipped according to these remaines or reliques of spirituall light except there come thereunto the knowledge of God and his divine will out of the Word of God which is delivered to the Church 2. Men not brought up in the Church doe patch many false things with these true imprinted notions of nature and do heap sins upon errours 3. Such is the frowardnesse of the will and affections even against the judgement of rightly informed and ruled reason that they obey not so much as those naturall notions much lesse those which are to be adjoyned out of the Word of God Wherefore also are those complaints even of the Heathen I see the better and I like them but I follow the worse and that accusation of the Apostle Rom. 1.18 The wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men which with-hold the truth in unrighteousnesse wherefore those notions without the grace of the holy Ghost do not engender true godlinesse in them The praise and commendation which is given of God to our good works doth not prove that they proceed frâ—m our selves but rather are his gifts Rom. 9.30 Object 2. God commendeth us for good workes Therefore good workes are in our power and will Answ This is a fallacy concluding of that which is no cause as if it were a cause God commendeth our good workes not because they are or can be performed of us without our renewing by the holy Ghost but because they are agreeable unto his Law and good and pleasing unto him yea because they are his own gifts and effects in us and we his instruments unto whom he communicateth himselfe and his blessings according as it is said Whom he predestinated them also he called Repl. Who doth not in such sort work well as that it is in his owne power to doe either well or ill hee deserveth neither commendation nor reward but those good things which men doe are not in their power and arbitrement Therefore they deserve not either commendation or rewards for their vertues Answ If the question be of desert we grant the whole argument For it is true that no creature can deserve or merit ought at Gods hand neither ought the praise or commendation or glory be given to us as if the good which we do were of our selves it being God which worketh whatsoever is good in all But if they say that neither reward or commendation is justly given more is in the conclusion then was in the premisses For God to testifie that righteousnesse pleaseth
1.42 Rom. 1.3 9.5 Coloss 1.22 1 John 4.2 and Abraham the fruit of Maries womb Also when he is said to be made of the seed of David according to the flesh to have a body of flesh to have come in the flesh Hitherto belong all those places which attribute unto Christ things proper unto man as to grow to eat to drink to be ignorant of some things to rest to be weary to be circumcised to be baptized to lament rejoyce c. 3. That two natures in Christ make one person Hither are referred the places which by the communicating of the properties of each nature attribute those things to the person of Christ which are proper to either his divine or humane nature The Word was made flesh He was made partaker of flesh and bloud God purchased the Church with his bloud Before Abraham was I am John 1.14 Heb. 2.14 Acts 20.28 John 8.25 Matth. 28.20 Heb. 1.1 1 John 4.3 Rom. 9.5 1 Cor. 2.8 I am with you alwayes unto the end of the world He spake unto us by his Son by whom he made the world Jesus Christ is come in the flesh Who is God over all praised for ever Had they known it they would not have crucified the Lord of glory 6. Whether there may be moe Mediatours There can be but one Mediatour because there is but one naturall Son of God THere is only one Mediatour between God and man the reason is because the Son only is Mediatour and can perform the office of the Mediatour And there is but one only naturall Son of God Object The Saints also make intercession for us therefore they are Mediatours Answ There is great difference between the intercession of Christ and of the Saints who live in the world and pray for themselves and others yea for their persecuters and enemies for the Saints depend upon the merit of Christ Christ on his own merit and Christ only offered himself a surety and a satisfier sanctifying himselfe for us that is presenting himself in our stead before Gods judgment seat which thing can no way be said of the Saints Object Where are many means there is not one Mediatour But there are many means of our salvation Therefore there is not one only Mediatour Ans The Major proposition we deny For it is one thing to be the means another thing to be the Mediatour of our salvation Of the COVENANT of God IT was said that the Mediatour is a person reconciling parties which are at variance to wit God and men Now this reconciliation in the Scriptures is termed The Covenant and Testament which is the Correlative that is hath a mutuall respect to the Mediatour for every Mediatour is the Mediatour of some covenant and a reconciler of parties who are at enmity Wherefore the doctrine which treateth of the Covenant of God is linked with the Place concerning the Mediatour The chief Questions hereof are these 1. What a Covenant is 2. Whether it can be made without a Mediatour 3. Whether there be but one and the same Covenant or more 4. In what the old and new Covenant agree and in what they differ 1. What a Covenant is What a Covenant in generall is A Covenant in generall signifieth a mutuall contract or agreement of two parties joyned in the Covenant whereby is made a bond or obligation or certaine conditions for the performance of giving or taking something with addition of outward signes and tokens for solemn testimony and confirmation that the compact and promise shall be kept inviolable Hence we easily collect the definition and nature of Gods Covenant What Gods Covenant with us is For it is A mutuall promise and agreement between God and men whereby God giveth men assurance that he will be gracious and favourable to them remit their sins bestow new righteousnesse his holy Spirit and life eternall for and by his Son our Mediatour And on the other side men bind themselves to faith and repentance that is to receive this so great a benefit with true faith and to yeeld true obedience unto God This mutuall compact between God and men is sealed and confirmed by outward badges and tokens Sacraments the signes of the Covenant A Testament which we call Sacraments that is sacred signes testifying Gods good will towards us and our thankfulnesse and obsequious dutifulnesse towards him A Testament is the last will of a Testator whereby hee at his death disposeth of his things what hee would have done concerning them Testament and Covenant of like signification In Scripture the name of Covenant and Testament to expresse significantly this Gods Covenant are used and taken alike for one and the same thing for both of them shew our reconciliation with God or the mutuall agreement between God and man Why our reconciliation is called a Covenant This agreement and reconcilement is called a Covenant because God promiseth unto us certain blessings and on the other side demandeth of us as a pledge our obedience using withall certain solemn ceremonies to the confirmation and strengthening of the contract Why it is also called a Testament It is called a Testament because this reconciliation was made by the death of the Testator Christ coming betweene that so it might be firme and ratified or because Christ hath purchased this our reconcilement with God by his death and hath left it unto us even as parents at their decease deliver their goods unto their children This reason is alledged in the Epistle to the Hebrews Heb. 9.15 16 17. For this cause saith the Apostle is he the Mediatour of the new Testament that through death they which were called might receive the promise of eternall inheritance For where a Testament is there must be the death of him that made the Testament For the Testament is confirmed when men are dead for it is yet of no force as long as he that made it is alive For while the Testator liveth he retaineth a right to change detract or add any thing The Hebrew word Berith only signifieth a Covenant not a Testament yet the Interpreters translate it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word with the Greeks signifieth both a covenant and testament whence it is gathered that that Epistle was not written in Hebrew as some think but in Greek Acts 20.28 Obj. A Testament is ratified by the death of the Testator But God cannot die Therefore his Testament is not ratified or at leastwise this reconcilement may not be called a Testament Ans The Minor is to be denyed because God is said to have redeemed the Church with his bloud therefore he died but he died according to his humanity for Christ is the Testator who is both God and man but he died according to his humanity only 1 Pet. 3.18 The same is called an intercession in respect of Christ who by intercession worketh it and reconciliation in respect of us who are
or while they perceive not the causes of these evils and the secret government of God they fall to doubting whether there be any God who hath care over the world and humane affaires But that there is a God The reasons which doe prove there is a God is proved by many main arguments common to Philosophy with Divinity The arguments are these The beautifull order of nature The beautifull and goodly order of nature beheld in the world that is the disposing of every part of the world and the continuall succession of divers motions and operations therein with constant and strict observation of their stablished and perpetuall laws cannot be instituted and kept but of a wise understanding and omnipotent nature which is God This argument is enlarged Psal 8.19.104.135.147.148 Acts 1. 17. Rom. 1. The excellency of mans minde A reasonable nature having some cause cannot derive his originall but from an intelligent and understanding nature for that the cause is not worse or baser then the effect bringeth But the minde of man is a nature indued with reason and hath some cause Therefore it hath his being from an understanding cause which is God Job 32.8 Psal 94.97 Acts 17.28 Surely there is a spirit in man but the inspiration of the Almighty giveth understanding Yet they say The Lord shall not see c. We are also his generation The Minor of the precedent Syllogisme is thus proved likewise by reason Whatsoever hath a beginning is from another because it must needs be from something and of it selfe it cannot have being or beginning because nothing is cause of it selfe but mans minde hath a beginning Therefore from another which other must needs be God The general rules and principles naturally ingendered in the mind of man The notions of generall rules or principles born in us and with us such as are the difference between things honest and dishonest numbring understanding of consequences in discourse and reasoning c. cannot come by chance or from a sensible nature common to us with brute beasts but are necessarily in-bred in us by some intelligent cause which is God whereupon wee frame this Syllogisme Notions are not engendred nor have their being but from a cause intelligent for no man maketh another wise who himself is not wise But in men there are notions not coming by use nor received from men Therefore they are from God Rom. 2.15 The Gentiles shew the effect of the law written in their hearts Man is the image of God c. This principle of it selfe naturally in-bred in man That there is a God The naturall notion of this principle There is a God Principles are true because they are divine wisdome and because the contrary or opposite thereto being granted nature is thereby destroyed But That there is a God is a principle First Because every one hath private experience hereof in himself Secondly All wise men confesse it Thirdly All nations consent in it for no nation is so barbarous but that it maintaineth some religion and contendeth and striveth for the advancement thereof and supposeth that there is some God Rom. 1.19 That which may be known of God is manifest in them that is in the mindes of men for God hath shewed it unto them The terrours of conscience in the wicked The terrours of conscience which are stricken into the mindes of the wicked after they have sinned cannot be inflicted but by an intelligent Judge which discerneth honest and dishonest things detesteth those things which are dishonest beholdeth the mindes and hearts of men and exerciseth judgement upon the minds but in all the wicked is this torment Isa 66.24 57.21 Deut. 4.24 Rom. 2.15 Their worm shall not die neither shall their fire be quenched There is no peace saith God to the wicked God is a consuming fire They shew the effects of the law written in their hearts their conscience also bearing witnesse and their thoughts accusing one another or excusing Against the beasts of the world who think the doctrine of God to be but a cunning device of the wiser sort to keep the simple people in order And hence is apparant the impudency of Epicures and Academicks who deem all religion to be devices of subtill men coyned 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 deceivablenesse other men beleeve that God is and dread him Why then are these men themselves who will seem by their sharp in-sight to espy the guile most of all tormented with the conscience and privie acknowledgement both of this their blasphemy as also of other misdeeds Moreover the sole and bare asseveration and word of a few could not have been sufficient neither to perswade all mankinde neither to maintain the perswasion once brought in to all succeeding ages neither doth that lighten the force of those arguments which are deducted from this notion That there is a God and from the conscience in that they say There are many found who neither beleeve there is a God neither are moved with the conscience of their sins for although they covet never so much to perswade themseves 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 every one despiseth God and all religion and endeavoureth to represse the pricks of conscience so much the more is he tormented and at every mentioning and signifying of God he trembleth and shaketh with horrour and how much the slowlier with so much the more severe dolour and 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 terrour of Gods judgement to perish in despaire Now that which is said The ungodly is so proud that he careth not for God Psal 10.4 14.1 53.2 neither is God in all his thoughts The fool hath said in his heart There is no God that this hath not this meaning as if the wicked were void of all knowledge and feare of God or doe not confesse that there is a God but that framing unto themselves another then he indeed is who hath manifested himselfe to wit one that careth not for mens affairs defendeth not nor delivereth the good and punisheth the wicked they place an idoll in room of the true God David himselfe doth sufficiently declare whenas he describeth the same profanenesse of the wicked in these words For he hath said in his heart Psalm 10.12 Tush God hath forgotten he hideth away his face and he will never see it The punishments of the wicked Which punishments are not to be imputed to the Magistrates severity and wisdome for two causes From
visible shapes were not the very substance of God is hereby manifest for that the Scripture with great consent reacheth that God is seen of no man neither can be seen and incomprehensible and unchangeable But those visible shapes were not alwayes the same Object 2. To these they add that which is said Gen. 32.30 Exâ—d 33.11 Deut 34.10 Deut 5.24 2. Cot. 13.13 How God is said 〈◊〉 seen face 〈◊〉 â—ace that God was seen of Jacob face to face and of Moses and of all the people and that all of us shall see God face to face in the life to come By which Metaphor or borrowed speech is signified a cleer and conspicuous manifestation and knowledge of God which is perceived not-with the eyes of the body but of the mind either by means as by the word by his works and outward tokens and such as run into the senses whence the minde may gather somewhat of God or without means by inward revelation And albeit in the life to come shall be a farte more bright knowledge of God then now yet to know God most perfectly is proper to God onely as it is said Not that any man hath seen the Father save he which is of God 〈◊〉 c. 46. hee hath seen the Father So far is it that the invisible infinite and everlasting Deity may ever be conceived by bodily eyes whose nature is not to perceive any objects but such as are finite and limited Object 3. They have alledged also those sayings wherein the parts of mans body are attributed to God But these also are not properly Hâ—w the parts of 〈◊〉 â—odvaâ—e attriâ—â—â—ed unto God but by a Metaphor spoken of God whereby is signified to us a power in God working after an incomprehensible manner his works a certain shadow whereof are those actions which men doe by the ministery and help of their bodily parts as the eyes and ears signifie the wisdome of God whereby hee understandeth all things the mouth the publishing of his word the face the declaration tokens and feeling of his divine goodnesse and grace or severity and anger the heart his love the hands and armes his power the feet his presence Object 4. They have affirmed also because man was made according to the image of God that therefore God hath an humane shape The image of God in man doth not argue a bodily shape in God Ephes 4.24 Not marking that the image of God consisteth not in the shape and figure of the body but in the minde and integrity of nature in wisdome righteousnesse and true holinesse As for Tertullian whereas he reasoneth that God is a body that he speaketh improperly therein and abuseth the word body in stead of substance not only Augustine witnesseth in his Epistle to Quod vult Deus but this is also an argument and proof thereof because he termeth also the souls and Angels oftentimes bodies Wherefore let us know that therefore we are taught the nature of God to bee spirituall Why wee must know God to be spirituall that we may not conceive of God any thing which is grosse terrene carnall and unworthy his divine Majesty neither should deem that he can be perceived by our bodily senses or in thought imagined but should consider his nature by his word and works that wee should not dare to represent him by any bodily shape and in a word that wee should remember that he is to be worshipped not with the gestures or other things of the body but with the minde and spirituall motion of the heart Lastly seeing he alone inspireth into us temporall and everlasting life we should acknowledge the gift of both to come from him out of this fountain only we should seek it and endeavour to referre it wholly to his glory Two reasons why God is to be intelligent Intelligent 1. Because he is the cause both of the mind of man and of the notions shining in it and also of that order which is in the nature of things and Common-weals 2. Because all intelligence or understanding of the creature cometh from him both in respect of the faculty as also in respect of the operation For neither can the efficient and preserving cause of intelligent natures and of the understanding it selfe and order in nature be but intelligent and understanding And therefore the holy Scripture also reasoneth on this wise He that planted the ear shall he not hear Psal 94.9 or hee that made the eye shall he not see Now this wee are to hold against those who setting Nature in the place of God imagine the world and the variety and order of things in it to arise from the matter and the inclination thereof to this forme when as notwithstanding these things could not have their being from a cause not intelligent We are to hold it also thereby to acknowledge not only true knowledge it selfe but also all ability of understanding and the sagacity and capability of the senses and minde to perceive to be the gift of God Eternall That is such an eternity which can have neither beginning The eternity of God without beginning or end Psal 30.2 nor any end of being agreeth to God alone both nature sheweth forasmuch as hee is the first cause of all things and of infinite perfection and power and the Scripture also recounteth as Before the mountains were brought forth or ever the earth and the world were made thou art God from everlasting and world without end But we are to observe that not therefore only the eternity of God is so often inculcated in the Scriptures that in regard hereof hee may be discerned from things created but also Because hee will impart eternity unto us that is he hath purposed and promised that he will give us of his eternall goodnesse and providence eternall blessings and will have continuall care of us through all eternity and will have a kingdom in Angels and men whereof shall be no end Therefore we are given to understand God eternall unto us that God is eternall to us That we may oppose the certain hope of eternall blessednesse grounded upon his eternity against the shortnesse of mortall life and against the frailty of mans condition For seeing hee is eternall he can and seeing he promiseth he will for ever preserve us with his protection For this God is our God for ever and ever And Psal 48.11 Psal 111.9 He hath commanded his covenant for ever Wherefore being upheld with this consolation let us neither refuse to suffer the short misery of this life neither preferre the short felicity thereof before eternall blessings and seeing God will be not only bountifull towards the godly but judge also of the ungodly eternally let the cogitation of the eternall wrath of God keep and hold us in the fear of God that we may not desire to buy the fading shew of whatsoever good with eternall misery God other and diverse from all
creatures Three adversaries against whom wee are to uphold this doctrine Other from all his creatures That God is other from all his creatures we must hold Philosophers Against Philosophers who will have the world or nature it selfe to be God that is either a generall matter or a power or a mind and intelligence or some form to be infused mingled and tied to the bodies of the world and them to informe quicken sustain and move as the soul sustaineth and moveth mans body Which Virgil calleth The spirit of the world Others The soule of the world Manichees and Servetus Against those who imagine the creatures either all as Servetus or some according to the doctrine of the Manichees to spring from the very essence or nature of God deriving it selfe as they speak into others by propagation Profaners of God That all profane unworthy and idolatrous cogitation of God whereby God may be made like to any creature may be excluded For that the essence of God is farre other then the essence of all the creatures both nature and the word of God sheweth when it teacheth that God is wise and Creatour of the world now the world hath many parts unreasonable and it selfe cannot be Creatour to it selfe It sheweth also that things are not derived out of the substance of God that being unchangeable and indivisible And lastly that the Deity is most unlike and different from all things created Because there can neither be nor be imagined any similitude of a finite nature and an infinite How all things are said to be of God Therefore 1. Whereas the Scripture saith That all things are of God it doth not mean that all things are God or the essence of God or propagated from it for all other things are of God not as begotten of him Rom. 11.36 1 Cor. 8.6 Rom. 4.17 or proceeding from him as the word and eternall spirit of God but as created that is made of nothing Who calleth those things that are not as if they were 2. When as the soule of man is called celestiall and divine likewise when it is said Wee are the generation of God Acts 17.29 this is not meant of the communicating of the divine substance as if the soul were derived from the essence of God but of the similitude of properties and of the creation The soul therefore is said to be celestiall and divine that is adorned with celestiall and divine powers and gifts which although they be a certain shadow of the divine nature yet are they created qualities 3. Whereas the elect and saints are said to be of God John 1.13 8 47. 3.6 to be born of God and his Spirit and the sons of God and spirituall neither is this understood of the propagation of the essence but of the similitude of the properties or of the image of God to the which they are refashioned by Gods Spirit 4. When Paul also saith that he which is joyned unto the Lord is one spirit 1 Cor. 6.17 2 Pet. 1.4 and Peter That we are made partakers of the divine nature wee are taught both that the spirit of God dwelleth in us by grace and is joyned unto us and also that there is begun in us even now a conformity with God which shall be perfected in the life to come 5. When Christ himself is said to be God and to have a divine body there is not thereby signified a mutation of the divine nature into the humane or of the humane into the divine but an inseparable conjoyning of two natures retaining their properties distinct into one person and a glorifying of the humane nature which indeed agreeth to a nature ruler and governor of all things but yet notwithstanding made and created Two things wee are to learne by the immensity incomprehensiâ—â—lity of God Incomprehensible or immense 1. He will have us to know That he cannot be comprehended in the cogitation of any creature so that what things he ascribeth to himself in his word how great soever they be thought of us yet are they alwayes far greater for the power of the understanding which reacheth but to finite things cannot perceive the forme or perfect pattern of an infinite nature 2. The Deity cannot be comprehended or circumscribed in place or space or any limits that is the essence of God is immense or unmeasurable neither to be extended nor divided nor multiplied therefore it is all every where one and the same Three reasons to shew that the power and essence of God is every where whole one and the same 1. Because and infinite power cannot be contained in an essence or nature which is finite and limited 2. Because the power of God is alwaies every where and therefore his substance also for that cannot be without this yea it is the divine essence it selfe And that the power or vertue of the divinity which hath been spread perpetually in infinite manner both before and after the creation of the world cannot be any where either in no substance at all or in any substance but only in the very substance it selfe of God the Philosophers also who conceived God to be infinite have confessed Neither yet is it to be thought that the substance of the divinity is so extended that one part thereof is one where or so multiplied that another part is another where but that it being infinite is every where and seeing it cannot be divided into parts as being immense and most perfect to be all every where and seeing it is but one that it is every where the same so that none can pierce into or comprehend it but it pierceth into Jer. 23.24 and comprehendeth all things Do not I fill the heaven and the earth saith the Lord 3. Not onely the power but the essence also of the divinity to be infinite doth even hereby most certainly appeare Because there is one the same and whole substance of the three persons For The eternall Father as hee is alwayes so at that time when Christ lived on earth was he in heaven And the Word or co-eternall Son of the Father was in his body on earth and yet because there is but one and the same essence of the Father and the Son both the Father was with the Son on earth and the Son with the Father in heaven as himself saith The Father is with mee and Joh. 16.32 3.13 14.10 the Son of man which is in heaven and I am in the Father and the Father is in mee so the holy Ghost was truly present in the likenesse of a dove and a flame at the baptisme of Christ and at Pentecost and now dwelleth in us as in his temple and yet is alwaies with the Father and the Son in heaven as the Father and the Son are with him in all the Saints which are dispersed throughout heaven and earth And hence appeareth the third difference between an infinite
majesty for those which are proper unto created natures would not be good in God but rather a diminishing of his goodnesse 3. By reason of the immensity of his divine nature those things which are finite in creatures are in God infinite And therefore against sundry and divers disputes of the Philosophers concerning the chiefest good we learn in the Church that God is the chiefest good 4. Because nothing is unperfect or not subsisting by it self in God whatsoever is attributed unto him is not in him as forms or accidents in creatures but such is his essence and nature in a manner not able to be comprehended by our knowledge and understanding 5. His nature and will is a rule of that goodnesse and uprightnesse which is in the creatures for so far forth things are and are called good as they agree with the will of God 6. God is the only fountain of goodnesse and the first cause of all good things so shall all things have so much goodnesse as God doth create and maintain in them Luke 18.9 and in this sense it is said There is none good but God only even so as he is most perfectly good and the fountain of goodnesse The righteousness of God both generall and particular Righteous The righteousnesse of God sometimes in Scripture signifieth that which is accounted righteousnesse before him and whereby he maketh us righteous and that elsewhere legall which is holinesse of life or conformity with the law of God which God worketh in us by his Spirit begun in this life and to be perfected in the life to come James 1.20 as The wrath of man doth not accomplish the righteousnesse of God Or sometimes Evangelicall which is the righteousnesse of Christ imputed to beleevers of the free mercy of God as Rom. 3.21 22 But now is the righteousnesse of God made manifest without the Law having witnesse of the Law and of the Prophets to wit the righteousnesse of God by the faith of Jesus Christ unto all and upon all that beleeve Sometimes is meant that righteousnesse whereby himselfe is righteous and then also in many places it signifieth the faithfulnesse or mercy and benignity of God who according to his promises preserveth defendeth and delivereth the faithfull as Psal 31.1 Deliver me in thy righteousness But when it is properly spoken of the righteousnesse of God whereby himself is righteous as in this place he is called just 1. In respect of his generall justice and righteousnesse which is the order or nature of his divine understanding and will whereby God willeth and approveth doth him self and worketh in others unchangeably and unspeakably such things as he hath commanded in his law and neither willeth nor approveth nor worketh nor causeth nor furthereth any thing whatsoever disagreeth from this order but horribly hateth and detesteth them as it is said The righteous Lord loveth righteousnesse 2. In respect of his particular justice and righteousnesse which is the unchangeable will of God whereby God giveth to him selfe and will have given him by others that glory which is due unto the chief good as he saith I will not give my glory to another and punisheth all sin with such punishment as is equall to the offence that is with eternall as in them who perish or with equivalent as in his Son Christ sustaining the punishment for all those who are saved by him according as it is said Matth. 5.26 Thou shalt not depart thence untill thou hast paid the utmost farthing And cannot injure any creature whatsoever hee determineth of him or doth unto him because hee oweth no man any thing as it is said Psal 145.17 Acts 10.34 God is just in all his wayes God is no accepter of persons 3. Gods divine will is the chiefe and perfect rule and only square of uprightnesse and therefore God alone because hee is exceeding good cannot of his own nature will or work any unjust thing but the wils and actions of all creatures are so far just as they are made by God conformable to divine will Now although all confesse God to be righteous and just because God hath imprinted this notion and knowledge of him selfe among other in the reasonable creature because he is perfectly good and therefore is the rule of perfect righteousnesse because he witnesseth by examples of punishments and rewards that hee hateth and punisheth unjust things and liketh the just because he is the Judge of the world to whom it belongeth to compose or set and administer all things in a just order because lastly he oweth not any thing to any nature but by the right of a Creatour it is lawfull for him to dispose of all things at his will and therefore cannot be to any injurious as it is said When ye have done all say Luke 17.10 Rom. 11.35 Matth. 20.15 Wee are unprofitable servants Who hath given unto him first and he shall be recompenced Is it not lawfull for me to do as I will with mine own Men not able without the doctrine of the Church to conceive aright of Gods justice and. righteousnesse Yet notwithstanding it is far off that men should judge aright of the righteousnesse and justice of God without the doctrine of the Church because they have not the whole knowledge not so much as of the law wherein God made known his justice and can affirme nothing certain concerning the everlasting punishments of sins and are altogether ignorant of the punishment which the Son of God sustained for sins Moreover mens minds are troubled so that they doubt Whether all things be governed of God in a just and upright order Thee causes which make men to conceive amisse of Gods justice 1. When they see it go well with the bad and ill with the good And to this objection the doctrine of the Church only is able to make answer which sheweth that God deferreth the punishments of the wicked and the rewards of the good to another life inviteth the ungodly by his mildnesse and lenity to repentance proveth and confirmeth the godly by exercises and calamities punisheth and chastiseth many for their sins who seem in mens judgments to be guiltlesse It goeth therefore evill with the good but not finally Three causes of the afflictions of the godly Now as he deferreth the punishment of the wicked thereby to invite them to repentance so hee afflicteth the godly 1. Because they yet retain many sins 2. To prove and try them 3. To confirm their faith in them Object But justice requireth that never any good should be done to the wicked who rather were presently to be punished Answ Except there be a reasonable and just cause why to deferre their punishment Repl. But yet no harme should ever be done to the good Ans Not to those who are perfectly good But wee in this life are not perfectly good Repl. Wee are perfect in Christ Ans And therefore we are not punished
all other things of their being therefore called Jehovah as if you would say Being by himself and causing others to be Sâ—iâ—ituall Incorporeall invisible and to no sense of man perceivable Likewise in that he liveth of and by himselfe and quickeneth or giveth life to other things Joh. 1.18 4.24 Acts 17.24 â—8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Object 1. He oftentimes appeared Ans True in a bodily form assumed for a time Object 2. He was seen face to face Ans That is by the clear knowledge of the mind and not with the bodily eyes Object 3. He hath the parts of a mans body Ans Indeed they are ascribed unto him after the manner of men Object 4. The bodily man is the image of God Ans Surely he is so in the essence of his soul in the faculties and uprightnesse thereof Ephes 4. in wisdome righteousnesse and true holinesse not in the shape and figure of his body Intelligent Witnesse hereof is the mind of man and the notions shining therein which all proceeded from God Psal 94.9 Now He that planted the ear shall he not hear Eternall Having neither beginning nor end of being Thou art God from everlasting and world without end Psal 90.2 Other from the creatures Not Nature it self as some dream not the matter or form not any part but the sole efficient and the only maker of all things neither intermingled with any thing but of a quite different or other essence and utterly unlike all things 1 Cor. 8.6 Acts 17.29 Object 1. All things are of God Ans I grant they are by creation out of nothing Object 2. We are the generation of God Ans Yea verily by a similitude of properties John 1.13 and by creation Object 3. The Saints are born of God Ans Questionlesse by regeneration through the holy Ghost Object 4. We are made partakers of the divine nature Answ Undoubtedly by the dwelling of God in us and by our conformity with him Obj. 5. Christ is God and hath a divine body Ans To wit by a personall union and glorification Incomprehensible 1. In our cogitation and the cogitation of any creature 2. In the unmeasurablenesse of his essence 3. By communication of the essence which is in such sort the very substance of the three persons of the Divinity that it remaineth in number one and the same Most perfect in himself 1. Sole possessor of all blessednesse 2. And that in himselfe and of himself 3. with sufficiency to replenish all other things Object 1. The Lord hath made all things for himself Prov. 16.4 Answ Not to aid himselfe by them but to communicate himselfe to them Object 2. Hee useth the creatures ministery in accomplishing many of his works Answ Not as needing but honouring the creature Object 3. Wee yeeld him worship Answ It is our debt his due and the issue is our good and benefit alone Object 4. To whom is given that which is due unto him to him something cometh thereby more then hee had before Answ This assertion is false of that which is due by order of justice and pertaineth to the felicity of the giver Obj. 5. God rejoyceth in our obedience Ans He doth so our obedience being an object not an efficient cause of his rejoycing Unchangeable 1. In his essence 2. In his will 3. In place because he is immense and filleth all things Object 1. God repenteth him of things done Ans To repent and such like humane affections are attributed to God by Anthropopathy or after the manner of men Object 2. He promiseth and threatneth that which he performeth not at all Ans True but a condition and exception is alwaies understood Object 3. He dependeth on a changeable condition Ans To wit changeable in respect of mans will but not of Gods decree and counsell Object 4. He changeth his precepts observances and works Ans Namely according to his everlasting decree Omnipotent 1. He can do and doth all things which he still 2. And that at his beck without difficulty 3. As having all things in his own power Object Many things he cannot do Ans They are then the works of impotency and imperfection as to lie to die Of exceeding wisdome 1. In beholding and understanding himselfe and perceiving at once the whole order of his minde and nature which hee doth perpetually and exceeding perfectly 2. In being the cause of all knowledge in Angels and men Of exceeding goodnesse 1. Because Gods whole nature is such as is revealed in the Law and the Gospel 2. Because he is the cause and rule of all good in his creatures 3. Because hee is the most supreme good 4. Because he is the very essence of goodnesse Just 1. In respect of his generall justice and righteousnesse whereby hee willeth and worketh unchangeably such things as he hath commanded in his Law 2. In respect of his particular justice whereby he immutably dispenseth aright rewards and punishments In that he is the rule of righteousnesse and square of uprightnesse in his creatures Object 1. Hee doth good to the evill and heapeth evils on the good Answ Hee doth but not finally but onely for a time Object 2. Hee doth not punish the wicked out of hand Answ For he providently deferreth their punishments for speciall occasions best known to himself Object 3. No harm should ever be done to the good Answ Not to those which are perfectly good which wee in this life are not Object 4. Hee doth something contrary to his law Answ He abridgeth certainly something from his generall will by his speciall will Object 5. Hee giveth to men of equall condition unequall rewards Answ Yet giveth he to each of them that which no way is their due Repl. They are due by order of justice Ans God is bound unto no man Repl. Promise is a debt Ans The promise of creatures not of God the Creatour True 1. Because he hath the true and certain knowledge of all things 2. Because he neither willeth nor speaketh things repugnant or contrary 3. Because he faineth nothing nor deceiveth any man 4. Because he never changeth his mind 5. Because he ratifieth his sayings by the events of things 6. Because he enjoyneth and prescribeth truth to be kept of all Object 1. Hee fore-telleth that which hee will not have done Ans He fore-telleth that it shall come to passe but conditionally Object 2. He deceiveth the Prophets Answ That is Ezek. 14.9 he in his just judgment delivereth them up to the divell to be seduced Chaste 1. By reason of the exceeding purity of his nature 2. Because he is the lover and author of chastity 3. Because he doth most severely detest and punish all uncleannesse both internall and externall 4. Because by this notable note of difference he distinguisheth himself from unclean spirits and filthy divels 1 Thess 4.3 4. This is the will of God even your sanctification and that ye should abstain from
managing of all things or such a one as is superfluous and idle Wherefore there must needs be but one God that he alone may suffice for all 6. There can be but one infinite for if there were moe infinites none should be present every where and rule all There can be but one infinite Wherefore there cannot be more but one only God which is infinite 7. There is but one first cause of all things God is that first cause Therefore he is but one But one first cause 8. There can be but one only chief good For if besides that there were another chief good also that should be either greater or lesser or equall to the former chief good if greater the former should not be chief yet should it be God which were contumelious against God if lesser it should not be chief and so no God if equall then neither the one nor the other should be chief or be God The use of this Question is to teach us that whereas God is but one The use of this Question therfore no other besides this one God is to be adored or worshipped neither is any good to be expected from any other save only from him and to him alone all thanks for all blessings are to be rendred Obj. Many are called gods in Scripture Psal 82.6 1 Cor. 8.5 Exod 4.16 7.1 2 Cor. 4.4 I have said ye are gods Many are and are called gods in heaven and in earth Moses is called the god of Aaron and Pharaoh yea the divell is said to be The god of this world Ans Two significations of the word God There is an ambiguity and double signification of this word God which sometimes signifieth him who is by nature God and hath his being not from any thing but from himself and by himself and all other things are from him such a God is but one only Sometimes it betokeneth not the very divine eternall and immense essence but a God either so entituled for some similitude of the divine properties dignity and divine office and function Gods in the latter signification or an imaginary and fained god such gods are many Magistrates Judges and magistrates are entituled and called gods not that they have the divine essence communicated unto them and are by nature God but because of their dignity and divine office which they bear in Gods stead as it is said By me Kings reigne that is Prov. 18.15 because they are the Deputies and Vicegerents of God by whom as by his instruments and servants hee exerciseth his power and judgements here on earth hee therefore doth furnish and arme them with wisdome fortitude power authority and majesty as much as is necessary and sufficient to bridle the mindes of the multitude being desirous of licentiousnesse and to hold and keep them in fear and obedience hee doth also vouchsafe them the honour of his name by calling them gods that the subjects may thereby know that they have to deale not with men but with God himselfe whose Vicegerents they are whether they obey their magistrate or repine against him according to the Scripture Whosoever resisteth the power Rom. 13.2 resisteth the ordinance of God Angels The Angels also are called gods both for the dignity and excellency of their nature and gifts power and wisdome wherein they far surpasse men as also for the divine office and function which God exerciseth by them in this world in defending the godly and punishing the wicked Psalm 8.6 Thou madest him little lower then the gods that is then the Angels The Angels are ministring spirits Heb. 1.14 The divell The divell is called the god of this world for his great potency and power which he hath over men and other creatures by the just judgment of God Idols Lastly Many things are accounted gods in mens fancies and opinion 2. Cor. 4.4 Eph. 2.2 6.12 and are so called by men who worship the creatures as gods So idols are termed gods by a figurative speech of imitation Jer. 10.11 Phil. 3.19 Exod. 20.3 The gods that have not made the heavens and the earth shall perish from the earth and under these heavens Whose god is their belly Thou shalt have no other gods before me But here the question is touching the true God who is by nature God and hath his being and his power not from any thing but from himselfe and by himself and all other things are from him Such a God is but one only 4. What these names Essence Person and Trinity signifie and how they differ The explication of these words serve much for the understanding of the unconceivable mystery of the Trinity and therefore is it not to be read with a running eye ESsence in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is used in this doctrine for substance is a thing subsisting by it self that is a thing having a proper being not sustained in another although it be communicated to moe That is said to be communicable or communicated which is common or may be made common to moe that is said to be incommunicable which is not in moe neither can be affirmed of moe Mans essence is communicable and common to many men but this essence is in generall common not in particular and in number that is the nature and essence of all men is in generall one but not one in number for every man hath his essence distinct from others neither are all one man but many men But the essence of God is communicable in particular because the selfe same Deity in number and that whole and entire is common to the three persons and is the substance of the three persons and therefore the three persons are that one God who created all things not three Gods What a Person is A person is a thing subsisting individuall living understanding incommunicable not sustained in another neither part of another Subsisting By which word is signified that it is not an accident cogitation decree vanishing sound or any created quality or motion Individuall Not any generall but a particular one in number and therefore individuall and called individuall Living No inanimate thing which hath no life as a stone Understanding Not a thing which hath sense only as are brute beasts who are things living and sensible but not understanding and therefore are no persons Incommunicable Not the divine essence which is common to three not the substance of mans nature or any other thing created which is communicated to the thing begotten thereof or thence derived But a person cannot be communicated Not sustained in another Not the humane nature of Christ for this though it be subsisting individuall understanding incommunicable yet is it no person because it is personally sustained of the Word that is so that it together with the Word is the substance of one Christ and except it were subsisting in the Word should not at
Person no separate thing from the essence That the persons are not any thing separated from the essence which is common unto them nor the essence is any fourth thing separate from the three persons but each of them are the very selfe same whole essence of the Divinity But the difference is this that the persons are each distinct from the other but the essence is common to them three And that the person is no other thing subsisting or other substance then the essence may be understood in some sort by the example of a man One and the same man or one and the same substance is a father and a man or a son and a man and yet the manhood or to be a man is one thing the fatherhood or to be 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 manhood and fatherhood is in him manhood absolutely fatherhood respectively as in regard of his son What reference essence hath unto person Of the word Essence also it is further to be noted that God or the Deity or divine essence is not in respect of the persons the same which the matter in respect of the effect because God is unchangeable neither is compounded of matter and form Therefore we cannot say well Three persons are or consist of one essence Neither is it as the whole in respect of the parts because God is indivisible Wherefore it is not well said that the person is a part of the essence or the essence consisteth of three persons for every person is the whole divine essence one and the same Neither is it as the generall to the speciall because essence is not the generall to the three persons nor person a speciall to essence But God is a more common name because the essence of the Deity is common to the three persons and therefore may be affirmed of each of them But these names Father Son and holy Ghost are more strict because the persons are indeed distinct and cannot be affirmed the one of the other Therefore it is well said God or the divine Essence is the Father is the Son is the holy Ghost Likewise The three persons are one God or in one God Again They are one and the same essence nature divinity wisdome c. They are of one and the same essence nature divinity c. Yet it cannot be well said They are of one God because there is no one of these persons but is whole and perfect God Wherefore the divine essence is in respect of the persons as a thing after a rare and singular manner communicated in respect of those things unto 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 many specials and a generall and speciall to many individuals but yet so that they are affirmed of those many plurally not singularly as that the father and the son or this father and son are two living creatures two men But we may not speak after this sort of God and the divine persons as to say The Father and the Son are two Gods two Spirits two Omnipotents c. Because there is but one God one Spirit 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 individuall which hath in some sort an analogy and proportion only with the speciall affirmed of his individuall but it is not at all the same nor of the same kind What the Trinity is By the name of Trinity are understood the three Persons distinct in one essence of the Deity by three manners of being or subsisting Now Trinity and Triplicity as also Trinall and Triple differ That is said to be Triple which is comprehended of three essences or is distinct by three essences Trinall is that which in essence is but one and most simple but hath three manners of being of subsisting God therefore is not triple because there are not more essences but Trinall because he being one according to his essence is three according to his persons 5. Whether these names are to be used in the Church HEreticks of ancient carped at these termes because they occurre not in Scripture But wee imitate aright the manner of speech which was usuall in the ancient and purer Church and by their authority and example retain these names 1. Because though they are not found extant in so many syllables yet phrases and speeches of neer affinity and likelihood yea and sometimes words and terms of the same signification which these are are read in Scripture For instance that of the Lords own mouth I am that I am Again I am hath sent mee unto you Again Exod. 3. â—â— it cannot be denied but that the word Jehovah answereth to that wee call essence So the word Hypostasis is used to signifie a Person in the Epistle to the Hebrewes Who being the engraved form of his person Heb. 1.2 Neither doth the Church in any other sense call the persons the Trinity then as John saith that There are three which bear record in heaven the Father the Word and the holy Ghost 2. Because the course of interpretation requireth that the words of Scripture be expounded to the learned by such words as being more usuall in other languages or matters and doctrines are more easie for them to understand and paveth and maketh plain a way unto them for the understanding of the speech and phrase of Scripture Otherwise if no words were to be used but such as are extant in the Scriptures all interpretation should be taken away It is lawfull therefore that the Church invent and use words and phrases of speech whereby they may significantly expresse the sense of Scripture and their owne meaning 3. Because the sleights and sophisms of Hereticks which for the most part they go about to cloak and cover with the words of the holy Scripture are more easily espyed and taken heed of if the same things be expounded in divers words and those especially short perspicuous and significant For it cometh to passe that by reason of the pithinesse and plainnesse of these terms Hereticks are dismantled and can no longer shroud their sinister constructions and apparent corruptions Neverthelesse if there were a consent and agreement on the things wee should easily come to an agreement about the words for we detest contention brawling about words Neither is the Church at controversie with other Gentiles and Hereticks about bare terms but of this main substantiall doctrine That the eternall Father and the Son and the holy Ghost are one God and yet neither is the Father the Son or the holy Ghost nor the holy Ghost the
Father or the Son c. Now were it not that Hereticks cannot away with this doctrine they would easily admit of the phrases of speech But they therefore abandon the terms because they abhor the things and doctrine intimated and signified by them Hence we easily answer this their objection Obj. Words not extant in Scripture are not to be used in the Church But these names namely Essence Person and Trinity occurre not in Scripture therefore they may not be used in the Church Ans We expound the Major thus That which is not in Scripture neither concerning the bare words nor concerning the sense is be omitted But the names themselves of Essence Person and Trinity as concerning the things lively insinuated by them are extant in Scripture as hath been proved Again Terms not extant in Scripture are to be omitted if by sparing them the substance of the things themselves be not endangered But the drift and purpose of hereticks is no other but with the terms to abolish or at least deprave the doctrine of the Church Therefore they are to be retained to prevent their attempts Repl. But they breed contentions Answ This happeneth by accident by reason of contentious hereticks 6. How many persons there be of the Divinity or God-head Three persons are one God and one God is three persons IN one divine Essence are subsisting three Persons and those truly distinct one from another by their properties namely the Father the Son and the holy Ghost each of which three persons notwithstanding are one and the same God eternall infinite and most perfect in himselfe And these persons are consubstantiall co-eternall without any confounding of their properties and respects as also without any disparagement or inequality between them And That there are three persons each of which are that one true God Creatour of all things is proved 1. By testimonies of Scripture which are taken partly out of the old Testament and partly out of the new The old Testament yeeldeth us many testimonies Gen. 1.2 3. Exod. 3.2 The Spirit of the Lord moved upon the waters Then God said Let there be light The Lord is said to have appeared unto Moses in a flame of fire out of the midst of a bush Acts 7.30 Steven calleth him The Angel of the Lord which is Christ the Son of God even that Angel of the great counsell The Spirit of the Lord God is upon me Isa 61.1 therefore hath he anointed me he hath sent mee to preach good tidings unto the poor to binde up the broken hearted Here the Spirit is discerned both from him that anointeth and from him that is anointed Hee is discerned also by his gifts because hee saith Upon mee that is dwelling in me sanctifying mee Therefore these be three diverse persons subsisting But yet there are both moe and more cleer testimonies in the new Testament Mat. 28.19 Teach all nations baptising them in the Name of the Father and the Son and the holy Ghost The Comforter which is the holy Ghost John 14.26 John 15.27 whom the Father will send in my name When the Comforter shall come whom I will send unto you from the Father even the Spirit of truth which proceedeth of the Father The grace of our Lord Jesus Christ 2 Cor. 13.13 and the love of God and the communion of the holy Ghost be with you all In this saying of the Apostle invocation is joyned with an application and distinction of the three persons By grace he meaneth the benefits of Christ by love the acceptation whereby God for his Sons sake doth receive us into favour by the communion of the holy Ghost his gifts which are common unto the godly There are three in heaven which beare record God saved us by the washing of the new birth 1 John 5.7 Tâ—t 3.5 6. and by the renewing of the holy Ghost which he shed on us abundantly through Jesus Christ our Saviour Here he maketh three authours of our salvation Ephes 2.18 Gal. 4.6 Through him wee have an entrance unto the Father by one Spirit God hath sent forth the Spirit of his Son into our hearts Therefore it is one Spirit which the Father and the Son sendeth 2. The same is proved by those places of Scripture which give unto these three the Father the Son and the holy Ghost the name of Jehovah and the true God In like manner those places wherein those things which are spoken of Jehovah in the old Testament are in the new referred expresly and most plainly to the Son and the holy Ghost 3. Those places which attribute the same whole divine essence to the three and shew that the Son is the proper Son of the Father most truly begotten of him and the holy Ghost is the Spirit of the Father and the Son and that so proper and peculiar as that he is and proceedeth of God which is the Father and the Son The Son therefore and holy Ghost have the same and that whole essence of the Deity which the Father hath the Son hath it communicated of the Father by being born of him and the holy Ghost of the Father and the Son by proceeding from them 4. Those places which give unto the three the same attributes or properties and perfections of the divine nature namely eternity immensity omnipotency c. 5. Those places which attribute to the three the same effects or works proper unto the Deity namely creation preservation and government of the world as also miracles and the salvation of the Church 6. Those places which yeeld to the three equall honour and worship and such as agreeth to the true God alone By this consent therefore of the old and new Testament it is confirmed that one God is three persons truly distinct and those three persons are one God By this also we understand that it is truely said that the Father is other from the Son and the holy Ghost and the holy Ghost other from both but not truly that the Father is another thing from the Son and the Son another thing and the holy Ghost another thing for to be another thing betokeneth a diversity of essence to be other a diverse manner of existing or a distinction of persons Now the three distinct persons have not a diverse Deity but one and the same in number It followeth that we should demonstrate of each severall person of the Deity that they are true Subsistents against Samosatenus and Servetus that they are distinct against Arrius Eunomius and Macedonius lastly that they are of the same and not of only like essence against the same hereticks But of the person of the Father there is no controversie and these scruples and doubts touching the persons of the Son and holy Ghost shall more conveniently hereafter in their proper place be cleared 7. How the three persons of the God-head are distinguished HEre we are first to observe and consider Attributes common to
in the holy Ghost as I beleeve in the Father The Father When the name of the Father is opposed to the Son it is taken personally and signifieth the first person of the God head as here in the Creed buâ— when it is referred to the creatures it is understood essentially and signifieth the whole divine nature as in the Lords prayer Our Father which art in heaven In this sense the Son is expresly called of Isaiah The everlasting Father Now the first person is called the Father 1. In respect of Christ his only begotten and naturall Son 2. In respect of all the creatures as hee is Creatour and preserver of them all 3. In respect of the elect whom hee hath adopted to be his sons and hath made accepted in his beloved Wherefore God is our Father in respect both of our creation adoption and regeneration To beleeve therefore in God the Father is to beleeve in that God who is the Father of our Lord Jesus Christ and to beleeve that â—e is my Father that is hath a fatherly affection towards me for Christs sake in whom hee hath adopted me to be his son Briefly and in a word it is to beleeve 1. That hee is the Father of our Lord Jesus Christ 2. That he is my Father for Christs sake Object I beleeve in God the Father Therefore the Son and the holy Ghost are not God bâ—â—â—he Father only is God Ans This kind of reasoning Logicians call a fallacie of composition and division that is either a mis-joyning or dis-joyning of words in any clause or sentence not to be joyned or dis-joyned for the word God is so to be joyned with the Father that it be not separated from the Son and holy Ghost for a comma point should be inferred after these words in God on this wise I beleeve in God the Father c. This is proved 1. Because the name of God here in the Creed is put essentially and compriseth all the three persons which by apposition or for farther explication are placed in order in the Creed as I beleeve in God the Father and in Jesus Christ his only begotten Son I beleeve in the holy Ghost For I beleeve in one true God who is the Father the Son and the holy Ghost yet so that neither the Father is the Son nor the holy Ghost is either the Father or the Son 2. We expresly professe that we beleeve in the Son and holy Ghost no lesse then in God the Father But wee may not beleeve but in one God Wherefore as we beleeve in the Father in that he is God so beleeve we also in the Son and the holy Ghost because they are God 3. Most of the Greek copies read I beleeve in one God to wit Father Son and holy Ghost 4. Furthermore if of these words of the first article it follow that the Father only is God then of the same words by the like reason it should follow that this Father only is omnipotent and Creatour of heaven and earth which the whole Scripture cryeth to be most false But of especiall consideration is this name of God but only once mentioned in the Creed thereby to signifie that the true God is but only one but in no case is it put as if thereby were intimated that the Father only is called God Almighty To beleeve in God almighty Almighty is to beleeve in such a one 1. Who is able to do whatsoever he will yea also those things which he will not if they be not contrary to his nature as he could have kept Christ from death but he would not 2. Who doth all things even with his beck and word only without any difficulty 3. Who alone hath power to work all things and is author of that power which is in all his creatures 4. Who is also unto me almighty and both can will direct all things to my safety Obj. God cannot lie die make that which is once done undone c. Therefore he is not omnipotent Ans God can do all things which to do argueth any power or ability But to lie to die c. is no signe or part of omnipoteny but of infirmity and want of power Now defects are in creatures not in God wherefore they are contrary to the nature of God By inverting the reason therefore I thus conclude God is not able to will or to do that which argueth impotency and is against his nature Therefore he is omnipotent Maker of heaven and earth Maker of heaven and earth To beleeve in the Creatour is to beleeve 1. That he is Creatour of all things 2. That he sustaineth and governeth by his providence those things which he hath created 3. That he hath created my self also to his own glory and to the obtaining at length of my salvation and that I may be a vessell of mercy he bringeth me to that salvation by his speciall providence wherewith hee imbraceth his chosen 4. That he hath created all other things for us to serve for the salvation of his Church to the praise of his glory More briefly thus I beleeve in God the Creatour that is I beleeve that God hath created me to celebrate and serve him and all other things to serve for my safety 1 Cor. 3.22 23. All things are yours and you are Christs and Christ is Gods as if he should say All things are created for us and we for God OF THE CREATION OF THE WORLD Two sorts of Gods workes 1. Generall 2. Speciall Gods generall works are the workes NExt unto the doctrine concerning God the doctrine of the works of God is most fitly placed as we see to be done also in the Creed The works of God are of two sorts generall and speciall The generall are divided into the works Of creation Of Creation the works whereof are read in Genesis to have been accomplished in six dayes and are by daily increase furthered and multiplied in the world Of preservation Of preservation whereby God still sustaineth the heavens and the earth and the things that in them are that they fall not to ruine and decay Of administration Of administration wherby through his immense and great wisdome he administreth and governeth all things These two latter are comprehended under the name of his providence And therefore next unto the creation is annexed the place concerning Gods Providence Gods speciall works are the works 1. Of reparation The speciall works of God are those which are wrought in the Church and company of his elect and chosen to justifie sanctifie and glorifie them and are either works of reparation or restoring whereby he repaireth all things which for the sin of man are subject to corruption or of perfection and accomplishment 2. Of perfection whereby he bringeth all things to their certain appointed end especially he perfectly delivereth and glorifieth his Church Here we are to treat of the work of Creation or the
Therefore the world not being created God not idle before the creating of the world but contemplating his owne wisdome Ephes 1.4 he was idle Ans The consequence of this argument is denied For God before the creation of the world did contemplate and behold from everlasting his owne wisdome hee begot the Son from him flowed the holy Ghost Hee chose us in Christ before the foundation of the world to everlasting life hee decreed to produce and create the world in time and provided and prepared hell for curious seekers and searchers into the hidden and secret counsels of God as Augustine prettily answered a certain African demanding of him what God did before the creating of the world He made hell saith he for curious men which rush and break into his secrets Object 2. They collect arguments also whereby to prove That the motion or mutation of things which now is hath been from everlasting Whatsoever can any way be moved or changed say they that either having been such from everlasting hath admitted no change or motion which were absurd and is also denyed of us or hath been made such by some generation and motion But there is no motion or change except there be something before which can be moved and changed Wherefore no motion of any thing can be brought which some other motion hath not gone before and so there shall be no beginning of changes and mutations Ans There is an untruth and an unsufficient enumeration in the Major for that they imagining that things could never be produced out of other but by generation take away from God the power of creating what he will even out of no matter pre-existent or being before Wherefore our answer is That motion goeth before a moveable thing which is generated Motion goeth before any movable thing which is generated but not before that which is created but not which is created Object 3. All motion before which was quietnesse or a ceasing of mutation hath another motion going before it whereby is removed the cause of that quietnesse or let of mutation But they say that according to our assertion there is put a quietnesse before the first motion that ever was in the nature of things Therefore there must be some motion or mutation whereby the cause of that quietnesse was taken away and so there shall be no mutation which may be said to be the first There went not any motion before the beginning of motion in nature but only the creting will of God Answ The Major is true of the mutation and entercourse of things now begun after the creation but not of the originall of those mutations and changes which wee now see in the world for the let and stay of them was in the will of God onely which is not taken away but being the same and standing immovable from everlasting to everlasting beginneth and effecteth the beginnings and ends and mutations or motions of things and also quietnesse or cessation and a continuance in the same state most freely and without any mutation or change of himselfe Seeing then this his divine will alone beginneth the motion and mutation of things without second causes as he did in the creation of the world it was not onely not necessary but not so much as possible by reason of the eternity and immutability of the divine will that there should be any other motion before the originall and beginning of the motions and mutations of nature For God will from everlasting to everlasting that all should then begin to have their moving mutation and being when this beginning was made There is therefore an ambiguity in the word quietnesse Two significations of the word quietnesse in Philosophy for wee grant the Major as concerning that quietnesse which signifieth a privation in the subject that is taken away by re-entry of motion but the Major is false if it mean such a quietnesse as is an absolute deniall of the being of motion this is taken away not by motion but by the will of God which alone without second causes and any motion beginneth motion Object 4. If time be eternall then motion is also eternall for time is the measure of motion whereby wee judge how long or short all motion is But time is eternall because every instant or point of time is the end of that time which went before and the beginning of that which followeth Therefore also motion is from everlasting Time as it is taken for the measure of motion is not eternall Answ The appellation of time here is ambiguous or doubtfull and therefore causeth a double answer For if time be taken onely for the measure of some motion the Major is true but if it be taken for the during of any thing the Major 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 adjoyned concerning an instant For the first instant or moment wherein any motion beginneth may be also without any precedent motion for otherwise we should be fain to say that all even the shortest motions of all things were from everlasting And that instant is only the beginning or first point or indivisible moment wherein time by the will of God began to flow or multiply but it is not the end of any time fore-past 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 Object 5. Whatsoever hath a beginning hath also an ending The celestiall bodies have no ending Therefore they had no beginning Answ The Major is to be distinguished Whatsoever hath a beginning naturally by motion or alteration of a pre-existen subject hath an ending also and is corrupted to wit naturally by motion Heaven is not corrupted naturally but by the power of God The celestiall bodies are not corrupted that is naturally for they have not a matter which is capable of another form 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 Now although heaven is not corrupted naturally yet it is corruptible by the absolute power of God working without any motion for the omnipotency of the Creatour is able most freely either to preserve the same state or to change or to bring to nothing as well those things which he formeth out of other things as which he produceth out of nothing Object 6. God is eternall Lib. 1. de Coelo cap. 9. Heaven is the palace and seat of God Therefore heaven is eternall Ans It doth not follow for first there are four terms in this Syllogisme For God is one thing Two causes why
Neverthelesse yet except wee will deny 1. The trials and chastisements of the godly or 2. The punishments of the wicked which are done by the wicked both to be just and to proceed from the will power and efficacy of God as also 3. The vertues and such actions and deeds of the wicked as have been for the safety of mankinde to be the gifts and blessings of God that is except wee will deny that God is a just Judge of the world and powerfull in operation and the efficient of all good things we must needs doubtlesse confesse that God doth also execute and accomplish his just and holy works and judgments by evill and sinfull instruments Gen. 37 28. Num 23.8 Deut. 13.3 1 Sam. 16.14 2 Sam 15.12 16.12 So God sendeth Joseph into Egypt by his wicked brethren and the Midianites blesseth Israel by Balaam tempteth the people by false prophets vexeth Saul by Sathan punisheth David by Absalom and by the curses of Shemei Salomon by rebellious Jeroboam Roboam by the traiterous people of Israel trieth Job by Sathan and the Chaldees 1 King 11.31 22.15 Job 1. 2. 1 Chron. 6.15 carrieth away into captivity Judah and Jerusalem by the hand of Nebuchadnezzar All good things done by the will of God He worketh all good things Even in all creatures both great and small he worketh good things So that not only he doth ingender and preserve in them a generall power and force of working but doth also effectually move them so that without his will being effectuall and working that power and force never in any thing sheweth forth it self or is brought into act that is not only all force of working but also the act and operation it self is in all creatures from God as the efficient thereof and directer For by the name of good are understood What things are said to be good 1. The substances and natures of things 2. Their quantities and qualities forces or powers or inclinations 3. Habits and faculties of the mind conformed to the will of God 4. Motions actions and events as they are motions and agree with the law of God 5. Punishments as they are the execution of Gods justice are inflicted by God the most just and righteous Judge of the world All these sith they are either things created of God or something ordained by him and agreeing with his divine law and justice they must needs partake both of the nature of good and proceed from their efficient and by his providence continue and be directed God permitteth evill things 9. He permitteth also evill things to be done Evill is twofold the one of crime or offence which is sin the other of pain or punishment which is every destruction or affliction or forsaking of the reasonable creature inflicted by God for sin Example of each signification and meaning is If this nation Jerem. 18.8 against whom I have pronounced turn from their wickednesse I will repent of the plague that I thought to bring upon them But now because the evill of pain or punishment The evill of punishment is a morall good and is done by God for three causes being the execution of the law and declaration of Gods justice is indeed naturally evill as it is a destruction of the creature but is in a consideration a morall good as it is agreeing with the order of Gods justice this sort of evils also not onely as it is an action or motion but also as it is a destruction or affliction of sinners is to be ascribed to God as authour and efficient thereof 1. Because hee is the first cause and efficient of all good things Now all evill of punishment or pain as it is a punishment doth partake of the nature of morall good because the law and order of Gods justice requireth the punishment of sin and they are the execution or declaration of Gods justice Therefore God is the authour of punishments 2. Because it is the part of a Judge to punish sin and because God is Judge of the world and will be acknowledged the maintainer of his justice and glory 2 Chron. 19.6 Yee execute not the judgments of man but of the Lord. 3. Because the whole Scripture with great consent referreth both the punishments of the wicked and the chastisements and exercises and martyrdomes of the godly as also the passion and death of the Son of God himselfe which is a sacrifice for the sinnes of men to the effectuall and forcible working of the will of God As There is no evill to wit Amos 3.6 of punishment in the city which the Lord hath not done I the Lord make peace and create evill Isa 45.7 Wherefore wee account in the number of good things the punishments of the wicked and Gods judgments which God not onely by his unchangeable decree will have done but also doth them by his effectuall power and will For although the destruction be evill in respect of the creature who suffereth it yet it is good in respect of the law and order of divine justice exacting it and in respect of God most justly inflicting it and executing as it were the proper and peculiar work of the Judge of the world Object 1. God made not death Answ True not before sin Wisd 1.13 when he created all things Object 2. Thy destruction is of thy selfe Israel Ans True Hos 13.9 as concerning the desert but as concerning the effecting or inflicting of their punishments it is from God Object 3. He will not death Ans Ezek. 18.13 33.11 God will and will not death He will not death with a desire of destroying or that hee delighteth in the destruction vexation or perdition of his creature neither would hee it or would effect or cause it if it were nothing else but a destruction and perdition But he willeth it and worketh it and delighteth in it as it is the punishment of sin and the execution of his justice Isa 1.24 Psalm 2.4 Prov. 1.26 or the delivery of his Church or a chastisement or tryall or martyrdome or ransome Obj. 4. He will that all men shall be saved 1 Tim. 2.2 4. 2 Pet. 3.9 Ans All men that is all sorts of men For out of all sorts of men he chuseth his chosen Now Evill of crime as it is such God doth only permit and not will James 1.13 Of evill of crime or offence there is another consideration For These as they are sins or evils of crime are not considered as good And Saint James saith of them Let no man when hee is tempted that is when hee is solicited to evill say that hee is tempted of God Therefore God neither intendeth them in his counsell and purpose neither alloweth nor worketh nor furthereth but only suffereth or permitteth them to be done of divels and men that is doth not hinder them from being done when yet he could hinder them partly to shew in
punishing them his justice and partly to shew in pardoning them his mercy Gal. 3.22 Rom. 9.17 The Scripture hath concluded all under sin c. For the same purpose have I stirred thee up c. But in the mean season the forsaking of his creature or depriving him of divine light and rightnesse and the action it selfe which divels and men sinning doe against the law and will of God hee notwithstanding by his generall providence and efficacy willeth and moveth but to such an end as doth best agree with his nature law justice and goodnesse whether it be known or unknown to us Therefore sins are truly said to be done not by the will or working but by the permission of God The word permission in this place is to be retained because both it and others of the same force are sometimes found in the Scripture Gen. 20.6 31.7 Judg. 3.1 Psam 105.14 Acts 14.16 as Therefore suffered I thee not to touch her God suffered him not to hurt mee He suffered no man to do them wrong These now are the nations which the Lord left that hee might prove Israel by them Who in times past suffered all the Gentiles to walk in their own wayes But yet wee must expound it aright out of the Scriptures lest wee detract from God a great part of the government of the world and humance affairs For God neither willeth nor willeth not sins simply but in some respect hee willeth and in some respect he willeth not but only permitteth them Which that it may the better be understood Sin is alwayes both in a good subject and to a good end directed by God we must know that in every sin or evill of crime are two things namely The materiall or subject and the formall that is the corruption it selfe or defect of rightnesse sticking and inherent in the subject The subject is a thing positive or a thing in nature as an inclination action and therefore doth it partake of the nature of good and is wrought and moved by God But corruption is not wrought by God but came unto the subject by the will of divels and men forsaking God Wherefore no sin can be or be imagined which is not in some good thing and had adjoyned unto it some consideration and respect of good Otherwise God for his infinite goodnesse would not suffer it to be done neither should it be desired of any neither should at all be so that it is truly said That there cannot be put any thing which is the chief and extreme evill that is such as doth take away good wholly for it should not be desired but under some shew and apparency that it had of good neither should it have a subject wherein to be and so should destroy it self But albeit evill is alwayes joyned with good Sin alwayes is to be discerned from good and doth concurre with it in the same actions or inclinations yet these two things are diligently to be severed and discerned neither is the work of the Creatour to be confounded with the work of the creature sinning lest either God thereby be made the cause of sin or the greatest part of the government of the world and humane affairs be taken from him In sin God effectually willeth Hereby may we understand How far forth God willeth sin and how hee willeth not but permitteth it The subject or matter He willeth therefore sins As concerning their matter that is the actions themselves of men sinning motions and inclinations to objects as they are only such God willeth worketh and directeth them for both they partake of the nature of good and if God simply would them not they should not at all be done The ends As concerning the ends whereunto God destineth those actions which are sins that is he willeth the actions of sinners as they are the punishments of the wicked or chastisements or tryals or martyrdomes of the godly or the sacrifice of the Son of God for the sins of men But these ends are most good and most agreeing with the nature justice and goodnesse of God Therefore God the first cause of all good willeth intendeth and worketh these in the sins or actions of the wicked and by a consequent also the actions themselves which the wicked doe in sinning and by which as means God attaineth to those ends The forsaking of his creatures As concerning the withdrawing of his grace that is his divine light and rightnesse This withdrawing is an action proper to God namely his eternall and forcible working will destining whom it will to be forsaken It is also just and holy because God is bound to none and because it is either the exploration tryall of the creature or the punishment of sinne And this withdrawing once being put the inclinations motions and actions of the creature cannot but erre and swerve from the law of God and be sins Now as the inclinations The corruption of the action or inclination God will not but permitteth motions and actions of sinners are sins that is are repugnant to order and nature and swerve from the law of God because they are done without the knowledge of Gods will purpose of obeying him so God neither willeth nor ordaineth nor alloweth nor commandeth nor worketh nor furthereth them but forbiddeth condemneth punisheth and suffereth them to be committed of his creatures and to concurre with his most just decrees judgments and works thereby to shew how necessary and needfull for the creature is the grace of the holy Ghost to flye sin and to manifest his justice and power in punishing sin Wherefore the permission of sin is no idle permission or a cessation ceasing of Gods providence and working in the actions of the wicked as if they did depend only upon the will of the creature but this permission is of efficacy and worketh It is permission as concerning the formall cause of sin that is corruption it selfe which the creature hath of it selfe not by any affection or working of God but it is of efficacy and working as concerning the motion and actions of the creature sinning which God effectually willeth and moveth as also concerning the withdrawing of his grace and the ends whereunto he destineth directeth and bringeth the actions of them that sin Three causes why God is said to permit sinne God then is said to permit sin 1. Because his will whereby he will have some one worke done by a reasonable creature hee doth not make knowne unto him 2. Because he doth not correct and incline the will of the creature to obey in that worke his divine will that is to doe it to that end which God will by either generall or speciall commandement These two are signified when God is said to withdraw from his creature his grace or speciall working to forsake him to deprive him of light or rightnesse or of conformity with the law to leave him in naturall blindnesse
it by an order changeable some by an unchangeable order and therefore in respect of some it is contingent and 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 elements together with the readinesse or inclination thereof to divers motions and formes so the cause of absolute necessity in God is the very unchangeable nature of God but the cause of that necessity which is only by consequent is the divine providence or decree coming between those things which are in their owne nature mutable and also the nature of things created which is framed and ordained of God to certaine effects and yet subject to the most free will and government 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 alwaies working after one sort as the motion of the Sun the burning of any matter put into the fire if it be capable of burning some things are contingent which have causes working contingently that is apt and fit to produce or to forbeare producing divers and contrary effects as the blasts of windes the locall motions of living creatures the actions of mens wils But in respect of the first cause that is of the will of God all things which are or are done in Gods externall or outward workes are partly necessary partly contingent Necessary as even those things which have second causes most changeable as that the bones of Christ on the Crosse were not broken by the Souldiers by reason of the unchangeablenesse or the decree and providence of God Contingent by reason of the liberty of his eternall and unchangeable decree and the execution thereof even those things which as concerning their own nature have second causes most unchangeable as the motion of the Sun and shadowes If therefore by contingency they meane the changeablenesse of effects What contingency is denied which they have by the natures of second causes or by the power and liberty of God it doth not follow that things are contingent because of that necessity which they have by the providence of God For this doth not take away but preserveth rather the nature order and manner of working in second causes ordained by God But if by contingency they meane the changeablenesse of second causes and effects so floating and wavering that they are not ruled and governed by Gods providence any such contingency the Scripture doth not admit or approve Whether the motions of a creature are contingent or necessary Hereby we also understand When it is demanded concerning the motions and effects of creatures whether they are to be termed necessary or contingent that some verily are more rightly and properly called contingent than necessary though both contingent and necessary are wrought by divine providence For they are rather to be called such as they are of their own nature and by the nature of their neerest causes than as they are in respect of Gods providence which is a cause more removed and farther off And nothing is more either certain or manifest than that according to the nature of second causes some things should be changeable some unchangeable yet by the power of God though all things in the creatures may be changed they are made notwithstanding unchangeable because of the certainty of his decree and divine providence So likewise we answer concerning fortune and chance What fortune and chance is denied For if by these names be understood such causes or events by accident as have 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 understand thereby a cause which is by it selfe a cause and proper though unknowne to our senses and reason or such causes by accident which have notwithstanding some secret proper cause adjoyned nothing hindereth in respect of second causes which are causes by accident and in respect of our judgment whereby we attain not to the proper and that which is by it selfe the cause of these events that to be or to be a thing fortuning or done by chance which in respect of Gods providence cometh to passe by his most accurate and unchangeable counsell and decree according to those sayings Mat. 10.29 Pro. 16.33 One Sparrow shall not fall on the ground without your Father And The lot is cast into the lap c. The fifth Sophisme of the inutility or unprofitablenesse of means God is effectuall in working by means which himself hath freely ordained THat which shall be unchangeably and necessarily by the will and providence of God in vain to the furthering or hindering of that are means applyed as the use of the ministery the magistrates lawes exhortations promises threatnings punishments prayer our study and endeavours But all things are done by the decree of God unchangeably neither can they which work by the providence of God work otherwise then they doe Therefore all those means are vain and fruitlesse Answ It is not necessary that the first and principall cause being put the second and instrumentall cause should be removed and taken away In vain are second causes and means applyed if God had determined to execute his decrees without means neither had commanded us to use them But seeing God hath decreed by those means in some to work faith and conversion some to bridle and keep under means and some to leave excuselesse and hath for that cause commanded us to use them they are not in vain used and applyed yea when there cometh no profit by these yet they profit to this that they leave the wicked without excuse As therefore the Sun doth not in vain daily rise and set neither are the fields in vain sowed and watered with the rain neither bodies in vain with food refreshed though God createth light and darknesse bringeth forth the corn out of the earth and is the life and length of our dayes so neither are men in vain taught or do study to conform their life unto doctrine though all available actions and events proceed only from God for God from everlasting decreed as the ends so the means also and prescribed them unto us whereby it seemed good to him to bring us unto them Wherefore we using those means doe well Three causes why we must use means and obtain profitable and fruitfull events but if wee neglect them either by our fault we deprive our selves or others of those blessings offered by God or if God even in this contempt of his word have mercy on us or others yet our conscience accuseth us of open and grievous sin Wherefore we must use means 1. That wee may obey God therein who both hath decreed ends and ordained means to those ends and prescribed them unto us neither tempt
to which nature Christ is annointed according to the same hee is a Mediatour that is the Prophet Priest and King of the Church But according to his humane nature onely hee is annointed Therefore according to that onely hee is Mediatour The Minor is thus proved To be annointed is to receive the gifts of the holy Ghost But according to his humane nature only he received these gifts Therefore according to that only hee is annointed Answ The Major of the former reason is made of a bad and faulty Definition because the Definition is of too straight and narrow a Compasse For to be annointed is not only to receive the gifts In what sense Christ may be said to be annointed according to his Godhead but also to be designed to some certaine office In the former sense Christ is annointed according to his humanity only in the later according to both natures Or we may answer that the whole reason is faulty because of an ambiguity in the word Annointing For in the Major it is taken either for the whole annointing or for that part which is an ordaining to an office but in the Minor it is taken for the other part only which is the participation of the gifts of the holy Ghost Now then according to which nature Christ is not annointed that is neither severally by a designement to an office neither by both a designement to an office and a receiving of the gifts of the holy Ghost according to that nature he is not Mediatour Christ according to his Godhead is not annointed both with a designment to an office and a receiving of gifts yet is he according to his Godhead annointed by an ordaining or designment to an office Therefore he is a Mediatour also according to his Godhead Christ Mediatour according to both natures Christ therefore is a Mediatour that is the Prophet Priest and King of the Church in respect of both natures For unto the office of a Mediatour doe more actions concurre whereof some he executeth by his Godhead some by his Flesh yet so that they are done and performed together the properties of both natures being as it were communicated Wherefore that wee erre not here nor conceive amisse Two rules to be observed these two rules are to be observed 1. The properties of the one nature in the Mediatour are attributed to the other in the concrete that is to the person yet still in respect of that nature whose properties they are As God is angry God suffereth God dieth to wit according to his humanity Againe The man Christ is omnipotent everlasting every-where present namely as concerning his Deity This is called the communicating of the properties and is a certaine kind of Synecdoche 2. The names of the Mediatourship are attributed to the whole person in respect of both natures yet reserving still the properties of each nature and the differences of actions For to the performing of the Mediatourship the properties or faculties and operations both of the divine and of the humane nature are required so that each performeth his proper function with communion of the other 2. What is Christs Propheticall function HAving examined in the former question what Christs Annointing may import and signifie it remaineth that wee prosecute in briefe his three-fold office or the three parts of the office of the Mediatourship whereunto Christ is annointed Where were are to observe the Definitions of a Prophet Priest and King which are deduced out of the severall functions which each of these executed from all antiquity The word Prophet cometh from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The signification of the name Prophet which signiâ—ieth to publish abroad things either present or to come A Prophet in generall is A person called of God who publisheth and expoundeth unto men the will of God concerning things either present or to come which without some revelation from God remaine unknowne to us as being such to the knowledge whereof men were not able by themselves to come A Prophet is either a Minister Two kindes of Prophets Two kindes of ministeriall Prophets What the Prophets of the Old Testament were or the head and chiefe of the Prophets which is Christ Of ministeriall Prophets some are of the Old some of the New Testament Of the New Testament some are specially so called some only in generall The Prophets of the Old Testament were persons immediately called and instructed of God himselfe either by instinct or by dreames or by divine 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 errours and corruptions that they should recount and illustrate the promise of the Messias to come and his kingdome and benefits or remission of sinnes and eternall life by and for him to be given to all Beleevers that they should fore-tell future events good and bad and rewards and punishments that they should guide and administer and order many counsels and offices publicke or civill having divine 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 Israel of Moses and the Patriarkes both one with another Foure testimonies of tâ—e truth of the doctrine delivered by the Prophets of the Old Testament and with those first divine revelations which were given at the Creation in Paradise 2. Miracles certainly coming from God 3. The events of things exactly answering to the sacred Oracles and Predictions of the Prophets 4. The testimony of the holy Ghost throughly perswading and convincing mens mindes concerning the truth of Propheticall doctrine Such Prophets were Adam Seth Noah Abraham Isaac Jacob Joseph and others and afterwards Moses and they who succeeded him among the people of Israel A Prophet of the New Testament specially so called is a person immediately called of God What a Prophet of the New Testament is Acts 11.28 â—1 11 Acts 21.4 1 Cor. 14 4 5 29. who by divine instinct and through speciall revelation of the holy Ghost doth certainly fore-see and fore-shew things to come As were the Apostles and Agabus and the Disciples telling Paul through the spirit that he should not goe up to Jerusalem c. A Prophet of the New Testament lâ—â—g nâ—rall is câ—lled aâ—y whosoever hath the gift of understanding expounding and applying the prophecies and writings of the Prophets who are properly so called to the present use of â—hâ—â—hurch So is this word used 1 Corinth This function and gift of prophecying that is of expounding and applying the Scriptures of the Prophets and Apostles to the use of the Church is at all times necessary That other of fore-telling things to come not so and therefore it is but temporary and for a time Christ a
is the victory that overcometh the world even our faith Four Difference between Christs kingdom ours There is notwithstanding a difference between the kingdom of Christ and ours For 1. The kingdom is hereditary unto Christ For he is the naturall Son and therefore by nature King but ours is by right of adoption Christ as the naturall Son is ruler over his house heire of all things We are by and for him Heb. 3.6 1.2 the adopted sons of God 2. He alone by full right is King over all creatures simply but especially over the whole Church of the holy Angels and men But we neither are nor ever shall be the Kings and head of the Angels and the Church but only over other creatures which are compelled to serve us we are Lords heaven earth and all things shall serve us we shall be adorned with glory majesty and no common excellency of gifts but with the highest prerogative over all wicked men and divels whom we shall judge subscribing and yeelding our consents to the Soveraigne judgment of Christ in condemning and destroying them Ye shall sit upon twelve seats Mat. 19.28 judging the twelve tribes of Israel 3. He conquereth his enemies by his own power we in him and by him that is by his grace and assistance Be of good comfort I have overcome the world John 16.33 4. He alone ruleth the Church with the scepter of his spirit and word moving our hearts and restoring in us the lost image of God we are ministers and administrators of the outward word and rites we cannot give the holy Ghost as I baptise you with water Mat. 3.10 1 Cor. 3 5. but he that cometh after me he shall baptise you with the holy Ghost and with fire Who is Paul then and who is Apollos but the ministers c. The summe of all is In the old testament were Prophets Priests and Kings typicall What it is to beleeve in Christ Christ is those three in signification and in truth we by participation from him Wherefore great is the use of this doctrine 1. Vnto consolation Fot to beleeve in Christ is not only to know that Jesus is the anointed that is the chief Prophet Priest and Kings but to be perswaded that he is such also unto me and that I being engraffed into him by faith as a member into the head am daily sustained governed and quickned by him and that he maketh me also partaker of his unction or annointing that by the working of the holy Ghost I may also be a Prophet a Priest and a King This is the unspeakable advancement and dignity of Christians 2. Vnto exhortation For whereas we are all Prophets and Doctors appointed by God therefore we are to confesse and celebrate his name whereas we are all Priests it is our duty to offer up our selves unto him as a lively sacrifice of praise and thankfulnesse whereas we are all Kings it behooveth us to fight and war manfully aginst sin the world and the Divel that at length we may beare rule over all our enemies being adorned with everlasting blisse and glory ON THE 13. SABBATH Quest 33. For what cause is Christ called the only begotten Son of God when wee also are the sons of God Ans Because Christ alone is the co-eternall and naturall Son of the eternall Father a Ioh. 1.14 Hâ—bt 1.1 2. John 3.16 1 Joh. 4.9 Rom. 8.32 and we are but sonnes adopted of the Father by grace for his sake b Rom. 8.16 John 1.12 Gal. 4.6 Ephes 1.5 6. The Explication UNder this question the Common place touching the God-head of the Son is contained Out of the words of the question an objection may be thus collected Hee which is the onely begotten Son hath no brethren but Christ hath brethren for even we also are the Sons of God Therefort he is not the onely begotten Son of God Answ For answer hereunto wee must put a distinction and difference between Christs and our manner of being Sons Christ is the onely begotten Son the naturall and proper Son of God Wee are the sons of God adopted of the Father by grace through Christ For further evidence in illustrating this point we are to explain in briefe who are called sons and how many waies this name is used and this being done to examine who are and are called the sons of God All sons are either born sons or adopted sons Divers sorts of sons Sons that are borne sons are they who begin at one and the same time both to be and to be sonnes and these are either sons borne of Parents or sons borne by grace Sonnes borne of Parents are properly called naturall sonnes to whom the essence and nature of their Parents is communicated and that either in part or wholly In part the essence and nature of the Parents of whom wee are borne is communicated unto us men Wholly the divine essence is communicated of the Father unto Christ as touching his God-head As then we are the naturall sons of our Parents so Christ according to his divine nature is the naturall and only Son of God of the same essence and nature with the Father of whose substance he was after a manner altogether ineffable John 5.26 begotten from everlasting As the Father hath life in himselfe so likewise hath hee given to the Son to have life in himselfe The eternall Father therefore hath communicated unto his Sonne the life whereby both himselfe by himselfe liveth and whereby hee quickneth all creatures which life is that one and eternall Deitie creatresse and defendresse of all things Sonnes by grace are they who at one and the same time began to be and to be sons of God but that they are sonnes this they have either by grace of Creation or by grace of Conception by the holy Ghost and of the Vnion with the Word The sonnes of God by grace of Creation are Angels and Adam before the fall because God created them that hee might account them for his sonnes and they againe acknowledge and magnifie him as their bountifull and benigne Father These indeed are unproperly called sonnes borne by grace but yet such they are in as much as they began both to be and to be sonnes The Son of God by grace of conception by the holy Ghost and of union with the Word is Jesus Christ onely according to his humane nature because as touching this he was the Son of God by grace even presently from that very moment when hebegan to be born man and that therefore because by the vertue of the holy Ghost he alone was born of the substance of the Virgin pure from all stain or corruption and so was personally united with the Word Adopted sons are they who begin not at the same time to be and to be sons but sometimes were when yet they were not adopted or sometimes were not sons or had their being ere they were such sons
temporall and miraculous generation of the Virgin and not in respect of any eternall generation of his Father according to his Divinity Ans The Major is true of such a son as hath a generation unlike in the whole kinde that is both in nature and in the manner of the generation But Christ according to his humanity hath a generation divers from us Why Christ according to his man-hood cannot properly be called the onely begotten not as concerning his nature but onely in respect of the manner For according to his humanity he is consubstantiall with us that is hee is true man having a humane nature the same altogether with ours in kinde the difference is onely in the singular and miraculous manner of his conception and nativity of the Virgin Wherefore although in respect of this generation also of his Man-hood hee is onely begotten yet in Scripture and in the Creed hee is properly called the onely begotten Sonne of God according to his divine nature not according to his humanity For ac-according to his humane nature hee hath brethren of the same generation and nature but according to his divine nature hee hath no brethren but alone was from everlasting borne of the essence of the Father Of no other is it said that The Father hath given unto him to have life in himselfe and that John 5.26 Col. 2.9 John 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In him dwelleth the fulnesse of the God-head bodily Therefore he is expresly called the onely begotten of the Father not of his Mother And the very word only begotten properly respecteth the nature and essence it selfe not the peculiar manner of his miraculous conception and it signifieth one that is begotten alone and not one begotten after a singular manner alone Object 3. Every son is either naturall or adopted Christ according to his humanity is not the naturall Son of God He is therefore the Son of God by adoption Ans The Major of this reason albeit it may be granted according to civil constitutions yet it is false in divinity because it compriseth not a sufficient enumeration of the sons of God For there are sons of God by grace as the Angels Job 1.6 which yet are not adopted sons Thus is Christ according to his humanity the Son of God even by grace without adoption as appeareth out of that distinction of sons before delivered The meaning of the Article I beleeve in Jesus the only begotten Son Now what is meant when we say I beleeve in Jesus the onely begotten Son of God Ans The meaning is 1. I beleeve that Jesus is the only begotten Son of God that is the naturall and proper Son not having any brethren begotten of the substance of the Father from everlasting very God of very God But this sufficeth not For the Divels also beleeve this and tremble Therefore hereunto is to be added 2. I beleeve that for me that is for my salvation he is the only begotten Son of God or I beleeve that he is therefore the naturall Son that hee may make me a son by adoption and may communicate to me and to all the elect the dignity and right of the sons of God as it is said We have seen his glory as the glory of the only begotten Son of the Father John 1.14 12. Mat. 1.17 Ephes 1.6 As many as received him to them he gave power to be the sons of God This is my beloved Son in whom I am well pleased God with the glory of his grace hath made us accepted in his beloved Of the Deity or God-head of Christ WHereas this doctrine concerning the only begotten Son of God is a foundation of our salvation and we cannot beleeve that Christ is the only begotten Son of God and much lesse can beleeve in this only begotten Son of God unlesse withall we beleeve that Christ is true God even the everlasting Word of the same substance dignity power and nature with the Father it remaineth therefore that herein briefly we deale against the Heretickes who impugne it Foure things are principally controversed touching the God-head of the Son 1. Whether the Sonne of God or the Word be a Subsistent or Hypostasis or person in the flesh and before the taking of flesh That is whether in Christ man there be besides his soule and body a spirituall nature or substance which was also existing before Christ borne of the Virgin and wrought and accomplished the works of God and is the Son of God and is so called in Scripture 2. Whether hee be a person truely distinct from the Father and the holy Ghost 3. Whether he be equall unto the Father 4. Whether hee be consubstantiall that is of one and the same substance and essence with the Father We have therefore foure principall conclusions to be proved in their order against severall Heretickes 1. That Christ borne of the Virgin besides his soule body is a subsistent or person 2. That he is a distinct person from the Father and the holy Ghost 3. That he is equall to both 4. That he is of the same essence with both A double way of gathering testimonies of Scripture MOreover there is a double manner of gathering arguments out of the Scriptures whereby the divinity of the Son and the holy Ghost as also other things questioned in divinity are confirmed 1. When the testimonies of Scripture are gathered according to the order of the bookes of the Bible 2. When as certain orders or sorts of arguments or proofes are set unto which the testimonies of Scripture thereto belonging are referred Both waies are good and both very often necessary for a Divine when he privately considereth and examineth or discusseth controversies and disputes of Divinity and searcheth what is true in them The first way is more laborious and repeating of the same things the later is more short and compendious and more fit and appliable both for teaching and also that the grounds of the points and opinions of Christian Religion may the more easily be conceived of the minde and more firmly stick and abide in the memory for whatsoever need or use thereof to come THE FIRST CONCLUSION The Son of God is subsistent in the flesh both of the Virgin and before the flesh THis Conclusion is to be proved and maintained against both ancient and moderne or late up-start Heretickes ancient as Ebion Cerinthus Samosatenus Photinus modern as Servetus and others The orders or sorts of arguments which confirme this Conclusion may be either eight or nine in number To the first Classe belong those testimonies of Scripture 2 Classe which expresly teach and distinguish two natares in Christ and in which the Word is discribed that he was made man that he was manifested in the flesh John 1.14 Heb. 2.16 1 Tim. 3.16 1 John 4.3 John 3.13 18.37 Heb. 2.14 John 5.58 and assumed or took flesh c. The Word was made flesh He tooke the
equall with God he took on him the form of a servant Esay 5.14 9.6 25.6 7 8. c. Jer. 23.6 By him all things were made and do consist both visible and invisible he giveth the holy Ghost lightneth every man that cometh into the world he alone knoweth the Father and he to whom he revealeth him c. Lastly that there is a double nature or substance in Christ both a finite and an infinite is convinced and proved by the diversity and repugnancy of those properties which are attributed to the same Christ 2. By coâ—trary properties but cannot possibly 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 excellency of his gifts but eternall subsisting before the flesh born of the Virgin and before all worlds by reason of the eternall God-head of the Word dwelling in his Majesty personally To the second Classe or order of Reasons are referred those restimonies 2 Classe Christ the proper Son of God which shew Christ to be the proper or naturall Sonne of God because he was begotten of the substance of his Father and not adopted The argument or proofe is this the naturall or proper Sonne of God is of necessity partaker of the divine nature of essence or sub stance But Christ man is the proper Son of God Therefore there is in Christ besides his humane nature which he tooke of our kinde a nature or substance divine in respect whereof he is and is called the Sonne of God that is Christ is by nature the Son of God and therefore subsisting and that before the flesh from everlasting because hee is the Sonne of the eternall Father having the essence of the Father in number the same and whole communicated unto him from the Father The Major 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 he who is partaker of his fathers nature or substance John 5.17 18. The place is necessarily to â—e undâ—rstood and so was taken of the Jewes of a naturall son The Minor is proved by these testimonies of holy Scripture My Father worketh hitherto and I worke Therefore the Jewes sought the more to kill him not onely because he had broken the Sabbath but said also that God was his Father and made himselfe equall with God Because Christ called himselfe the Son of God not adopted or by grace only but naturall begotten of the substance of the Father and therefore equall with God the Jewes did therefore gather 1. That hee challenged unto himselfe the workes of God the Father And therefore because they deemed him to be a meere man they would have slain him as a blasphemer and robber of Gods glory both in this place and John 19.7 And if Christ had meant that he was the Son of God by grace only as are the Angels and men elected the Jewes verily would not have reprehended that as a blasphemy and treason against the Majesty of God for then they should have condemned themselves of the same crime John 8.41 because they say unto Christ Wee have one Father which is God 2. Christ also doth not reprehend this collection of the Jewes or repell it as a slander but defendeth it as being good and necessarily true in his answer presently following wherein hee avoucheth that whatsoever things the Father doth the same doth he also together with him as being his Sonne that by the same authority liberty power he raiseth the dead and quickneth them who beleeve in him by which the Father doth that as the Father hath life in himselfe so also hath he given unto him as being his Son to have life in himselfe c. Wherefore the man Jesus affirmeth that which of it selfe and demonstratively doth thereof follow and the Jewes called blasphemy namely that he is the Son of God not by grace only but proper and equall with God that is that there is in him besides humane nature a divine also which is the Son communicated unto him by an unspeakable generation or begetting from the Father and according to which hee is equall with the Father and the same God which the Father is For where the same power operations and works are there also is necessarily inferred the same nature or substance to be and that equall So Christ is called the proper Son of God Rom. 8.3 God sending his owne Son that is borne of his owne substance or we are otherwise also of God being renewed by his spirit 32. And. Who spared not his owne Son Object 1. It is not found any where in Scripture that Christ is the naturall and co-eternall Son of God Therefore it is but an invention of men imagining in him besides his flesh another substance Christ the naturall co-eternall Son of God which is expressed in Scripture according to which he should be the eternall Son of God Ans Although these very words are not in the very same Syllables extant in the Scripture yet there are found the like and equivalent or such as signifie the same which these do For The wisedome of God which is Christ and his Son is described to be such as was with God from everlasting before his works were made And further John saith that the Word whom he called the Son was even then in the beginning of the world and was God creating and preserving all things But God is eternall and before things were created together with which also time began eternity only existeth and may be imagined in mind Moreover he is expresly called the proper Son of God therefore he is the natural Son of God who hath the naturall essence of his Father and that the same with his Father because the Deity is but one in number Creatresse of all things also he had the same whole and entire because he is indivisible Wherefore the man Christ is the same eternall God with the Father by reason of the Deity Christ is the proper Son of God by nature not by grace which he hath simply alone and the same with the Father for there are two eternals he is also the naturall and co eternall Son of the Father because he is another from the Father as touching his person Rom. 8.32 Repl. 1. Christ is called the proper Sonne of God because he was made by God as also the Church is called the proper people of God Answ This is a corruption of the place before cited out of Paul For Paul opposeth the proper Son of God to us and also to the Angels For both the Angels and we are made the sons 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 we being compared with Christ are not the proper sons of God For so he
could not be called the proper and only begotten Son Wherefore he is and is called the proper Sonne of God in that he alone was begotten of the substance of God the Father Repl. 2. The word saith Servetus was indeed alwaies in God but it was not the Sonne but in respect of the filiation or son hood which was to come in the wombe of the Virgin or in respect of man to be borne of the Virgin that is the Word in it selfe was not any invisible 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 Virgin but was a certaine relucency or reflexed shining in God that is that visible image or shape which appeared unto the Fathers in the Old Testament and afterwards passed into the flesh or into that visible man Jesus who alone is the Sonne in respect of whom also the Word or that visible shape which alone he will have to be the person is called the Sonne Answ 1. By this is denyed that Christ is the proper Sonne of God because his humanity issued not from the substance of God 2. The Word is such a Son as unto whom the Father gave to have life in himselfe as he himselfe hath it in himselfe who when things were created was even then God by whom all things were made who was the life and the light of men c. The Word therefore was and that before Jesus born of the Virgin a living intelligent working hypostasis or substance 3. There should have been no hypostaticall or personall difference between the Father and the Son because the Word according to Servetus doctrine had not his proper hypostasis whereby he should differ from the Father So that the Father should either have bin without the Son or the Father should have bin the same person with the Son which is the heresie first broached by Sabellius Object 2. He who is not named in the Scripture before the taking of flesh the Sonne of God was not the Sonne of God before his nativity of the Virgin Wherefore he was not the Sonne of God before Answ 1. We deny the Major for we know that Gods revelation and manifesting in the New Testament is clearer than in the Old And therefore albeit it were true which these would that the Son of God is not called the Son but after the assumption of the flesh yet notwithstanding seeing in many places it is shewed most cleerly that the Sonne who tooke flesh was before he tooke flesh as The Word who is the onely begotten Sonne of the Father Joh. 1.13 5.17 was in the beginning By the Sonne all things were made My Father worketh hitherto and I work it may not be said that therefore the Son was not before he tooke flesh because he was not called before by his name Ans 2. The Minor is not true Christ named in the Scripture the Son of God before he took flesh For however the Old Testament be more obscure and darke than the New yet is he called by Salomon the co-eternall wisedome of God begotten of God Likewise it was foretold that the Messias should be God and the Sonne of God and after another manner than other sons His name shall be called Immanuel Esay 7.14 9.6 He shall call his name wonderfull Counsellour The mighty God The everlasting Father This is the name whereby they shall call him The Lord our righteousnesse The Lord hath said unto me Jerem. 23.6 Thou art my Sonne this day have I begotten thee Againe Kisse the Sonne I will be his Father Psal 2.7 12. 2. Sam. 7.14 and he shall be my Sonne Wherefore long before was he signified to be the Son of God who afterwards was to be man Object 3. If the divine nature of Christ was without his humane nature the Sonne of God there shall be made three sonnes namely his Divinity his Humanity and whole Christ consisting of both natures Christ but one Son though consisting of two natures Wherefore there was not any Sonne before Jesus was borne Ans The Antecedent is most false For seeing the Word did take joyne and unite personally unto himself not another person or Son of God but another nature this assumption or taking maketh not moe persons or sons but it is one and the same person or one Son having in him two natures Object 4. If the God head of old without the flesh was the Son and now two natures are one Son there shall be neverthelesse two sons one incorporeall the other corporeall Wherefore there was not any Son before the flesh Ans Neither is this Antecedent true For one and the selfe same Son is of old incorporeall of one only nature and only God but now corporeall of two natures and existing both God and man Object 5. The humanity by it selfe is not the Sonne Therefore neither the Divinity by it selfe is the Sonne Answ This reason doth not follow because there is great dissimilitude of the natures which are compared The Word existed and was a person and the Sonne before the flesh was taken and assumed But the humanity was neither before the assumption neither being assumed did it make the person by it selfe And therefore the humanity severally is not the Sonne but is in the Sonne or is the other nature of the Sonne but the Word both separate and knit to the flesh is the same Son as touching it selfe it is the Son of God by nature but as touching the assumed nature or humanity the naturall son of man and the Son of God by grace or personall Vnion To the third Classe of arguments also belong those sayings which teach the man Christ to be the only begotten Sonne of God 3. Classe Christ the only begotten Son of God John 3.16 1.14 So God loved the world that he gave his onely begotten Son Wee saw the glory thereof that is of the Word incarnate as the glory of the onely begotten Sonne of the Father For the only begotten is hee who hath not any brethren of the same generation and nature But Christ as touching his humane nature Heb. 2.14 vers 16.17 hath brethren Forasmuch as the children were partakers of flesh and bloud he also himselfe likewise took part with them And a little after Hee in no sort took the Angels but hee took the seed of Abraham Wherefore in all things it became him to be made like unto his brethren And a little before He that sanctifieth and they which are sanctified are all of one that is of the same nature humane Wherefore hee is not ashamed to call them brethren Wherefore there is in Christ another nature according to which he is the only begotten Son of the Father besides his humanity according to which both he hath many brethren and is sprung not of God but of the seed of David Christ is called the only begotten by nature
Deity either of nature that is by divine properties created which are not equall with the Creatour so are the Angels or of office so Moses is called called god and all Magistrates Luke 1.32 But unto the Son Christ it is communicated by the nature or essence it self so that the very Deity is his substance Which we thus prove 1. He is the onely begotten and proper Son of God the Son of the most High who also is himself the most High But he is the proper Son to whom the substance of the Father is communicated As the Father hath life in himself John 5.26 so likewise hath he given to the Son to have life in himself Therefore the Son also is God of himself living and the fountain of life Wherefore this communicating of the Deity maketh him equall with God and the same God with the Father So far off is it from proving the contrary Repl. 1. Power was given to him John 5.27 being man Therefore it was not given him by eternall generation Ans It was given to the Word by generation to man by union of the Word Repl. 2. It was given him after his resurrection Ans Then was given him the full authority and liberty of using that power which he had alwaies All things mad by the Word All things were made by it and without it was made nothing Wee interpret That all creatures were made by him in the beginning and that also by him is gathered out of mankind and regenerated through the working of the holy Ghost an everlasting Church They construe it That by all things are meant those things which are wrought in the new creation that is in the collection and regeneration of the Church by the Gospel which is called the second creation Answ 1. Wee grant this point not the whole interpretation but only this point of the creation and if this were the sense yet hereof would it also follow That Christ were very God and by nature God The second creation also which is regeneration proveth Christ God 1 Cor. 3.6 9. Heb. 3.4 6. Eph. 1.33 4.8 10. 1. Because to work the first and second creation by his owne nature power and operation is the proper worke of one and the same very God God gave the increase So then is neither he that planteth any thing neither hee that watereth but God that giveth the increase Yee are Gods husbandry and Gods building Hee that hath built all things is God And Christ worketh this new creation not as an instrument but by his own proper vertue Which is his body even the fulnesse of him that filleth all in all things Hee ascended up on high hee gave gifts unto men hee ascended farre above all heavens that hee might fill all things Hee gave some Apostles and some Prophets By whom all the body receiveth increase I give unto them eternall life Hee sanctifieth the Church John 10 2â— Eph. 5 2â— and cleanseth it by the washing of water through the word 2. Because no man can give the holy Ghost but hee that is very God whose proper spirit it is But the second creation is not wrought but by the holy Ghost whom Christ the worker and effector of this creation sendeth Therefore hee is very God and Lord. 3. Because the new creation is the regeneration of the elect to eternall life This began even from Adam albeit it was wrought in regard of the Mediatour which was to come And it was wrought by the same Mediatour the Sonne in regard of whom or for whose sake it was wrought ever since the beginning For Christ as by his merit so by his efficacy and vertue is Saviour not onely of a part but also of his whole Church and body which consisteth of all the elect and sanctified even from Adams time By whom all the body receiveth increase Eph. 4 1â— Esay 9. â— The everlasting Father authour preserver propagator and amplifier of his Church through all ages of the world The Ruler that should come forth out of Bethlehem Mieah 3.2 was given from everlasting to he the Head and Saviour of the Church Hee shall be peace even before hee came out of Bethlehem and the Saviour of his Church against the Assyrians and all her enemies Gen. 3.83 The seed of the woman shall breake the Serpents head This victory and conquest over the Divell beganne even from the beginning of the world David acknowledgeth the Messias also to be his Lord a Priest and a King not only that was to come in the flesh Psal 110. â— but even now present to whom now long before God had said Thou art a Priest that is whom hee had already ordained to this office living working and preserving the elect There is one God and 〈◊〉 Mediatour between God and man 1 Tim. 2.5 which is the man Christ Jesus Therefore this man is the Mediatour of all from the very beginning hee is the Mediatour obtaining and giving the blessings which hee hath obtained unto all I give unto â—hâ—m eternall life John 10.38 Ephes 1.22 1 Pet. 1.11 3 Hee hath appointed him over all things to be the head to the Church The Spirit of Christ in the Prophets By the Spirit hee went and preached unto the spirits that now are in Prison Eph. â— 2â— which were in time passed disobedient Yee are built upon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chiefe corâ—eâ—-stone Which place is diligently to be observed For then either Christ is the head foundation sanctifier and Saviour of a part of the Church onely which is most absurd or hee was this from the beginning of the world Hee is made the builder of the house whereof Moses also was a part Heb. 3.3 13. â—â— Jesus Christ yesterday and to day and the same for ever Ans 2. Wee deny their interpretaion For S. John there speaketh of the first creation Which wee shew 1. Because he speaketh of the second afterwards As many as received him to them he gave power to be the sonneâ— of God Of his fulnesse have wee all received Grace and truth â—ame by Jesus Christ Now hee therefore setteth downe the first creation before because both creations are the work of the same That therefore he might shew that the second creation was wrought by the Word it was necessary for him to teach that the first also was wrought by it For the same is the Creatour and Repairer of the world 2. Because he saith the world was made by him Repl. The world here is taken for the Church Ans No For he addeth And the world knew him not The same world which was made by him knew him not Therefore he meaneth the wicked whether elect or reprobate 3. Other places demonstrate the same My Father worketh hitherto John 5.17 and I worke Wherefore both of them from the beginning of the world Ibid. v. 19.20 worke the
servant for a witnesse of the things which should be spoken after But Christ is as the Sonne over his owne house John 17.2 As thou hast given him power over all flesh that he should give eternall life to all them that thou hast given him Therefore it is Christ who from the beginning of the world did reveale the will of God unto men appoint and ordain a ministery collect governe and save his Church wherefore he is the builder which seeing it is apparent that he hath done from the beginning of the Churches birth John 6.39 it is not to be doubted of that he hath alwaies been subsisting This is the Fathers will that of all which he hath given me I should lose nothing Wherefore hee saveth his Church and therefore hath alwayes been because the Church hath alwaies been saved and preserved To the eight Classe are those places referred 8. Classe The Angell spoken of in the Old Testament was Christ the Sonne of God Chap. 3.1 in which both the name and property of Jehovah are attributed unto the Angell who appeared in the Old Testament unto the Fathers and was the leader of the people whom to have been the Sonne of God Christ both the Church hath alwayes confessed and the Scripture doth witnesse it The Prophet Malachy hath a notable testimony Behold I will send my messenger and he shall prepare the way before me and the Lord whom yee seek shall speedily come to his temple even the messenger of the Covenant whom yee desire This speaketh Christ himselfe 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 Major is manifest for not the Father but Christ was looked for and he followed John Baptist The Minor is proved out of the text it selfe Behold I send my messenger and hee shall prepare the way before mee Wherefore Christ was before he tooke flesh because he sent his messenger and was also before he tooke flesh very God For he calleth flesh his temple to which hee saith he will come Flesh called the temple of God 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 flesh Neither doth that hinder because he speaketh in the third person The Lord will come to his people For he sufficiently sheweth who that Lord is namely not the Father but the Son I the Lord who sent John before me and who am the messenger of the Covenant And further it may be that the Prophet doth not continue in makeing Christ speak but representeth the Father himselfe speaking of sending the Son Vnto the Son he saith O God thy throne is for ever and ever Christ Jesus is the Apostle and High Priest Psal 45.6 Heb. 1.8 3.3 13.8 Two reasons proâ—ing that that Angell was Christ the builder heire and Lord of his Church Jesus Christ yesterday and to day and the same is also for ever The argument therefore is this The Messenger or the Angell sent of old unto the Church was a subsistent or person That Messenger is the Sonne of God Christ Therefore the Sonne of God was before Jesus was borne of the Virgin truely existing did worke and was ruler over his Church The Minor is proved 1. Because To be God and To be sent of God for to teach collect governe and save the Church that is to be the Mediatour are things proper unto the Son of God Christ not to the Father or the holy Ghost Exod. 3. 4. Gen. 32.28 30. 48.15 16. But these properties of the Son are attributed to this Messenger or Angel as authour and effecter 2. The Apostle Paul teacheth Christ to have been present with the people of Israel in the Desart and to have bin tempted and provoked by them 1 Cor. 10.1 Therefore the Messenger or Angel God and Christ are one and the same person 9. Classe The divine nature in Christ both was before the flesh and is the Son of God In the ninth Classe are contained those testimonies of Scripture which affirme Christ Jesus to be by nature God and the Son of God The argument is this Christs Divinity existed before Jesus borne of the Virgin Christs Divinity is the Sonne of God Therefore the Sonne of God existed before Jesus was borne The Major of this argument is confirmed by the reasons already alledged For 1. God is manifested in the flesh which he tooke 2. Christ is the proper or naturall Son of God and not man only 3. Christ is the Word 4. Christ is the Wisedome subsisting 5. Christ is the Mediatour 6. Christ is that Messenger or Angel sent of old unto his Church 7. In Christ is not any created God-head but that eternall Deity which alone is true God For unto Christ not only the name Rom. â— 5 1 Tim. 3.16 2 John 5.2 Esay 9.6 Jerem. 23.6 but all the properties also and perfections of the true God are every where ascribed in Scripture as omnipotency infinite wisdome omniscience or all knowledge immensity the creation and governance of things the salvation of the Church the working of miracles And the attributing and giving unto him of the properties of the true God yeeldeth us a more firm proof of his Divinity than doth the attributing of the name of the true God or of the Lord For the names of God may after a sort be expounded metaphorically but the divine property attributed unto Christ cannot be wrested to any other meaning If therefore wee fence and guard our selves with such testimonies the adversaries of this doctrine cannot consist or stand but will they nill they they shall be forced to confesse that Christ was before he took flesh And if he were before he took flesh he was either the Creatour or Creature But he was no Creature both because hee created all things and because also he is called Creatour Wherefore seeing the true God hath been from everlasting his God-head also which is true God must needs be subsisting from everlasting The Minor is likewise confirmed by the former argument 1. The nature which took flesh is God and the Son of God for neither the Father nor the holy Ghost took flesh Therefore the Son otherwise the Son of God is not by nature God 2. The humane nature in Christ is not the naturall Son of God Therefore the Divine nature must be that Son 3. The Divine nature in Christ is the Word 4. It is Wisedome 5. According to it Christ is Mediatour 6. The Deity of Christ is the Angel and Messenger of the Lord sent of old unto the Church Therefore the Deity of Christ is the Son of God THE SECOND CONCLUSION Christ the Son of God is a person really distinct from the Father and the holy Ghost WEe are to hold that the Word is a person distinct
from the Father against Noetus and Sabellius and their Sectaries who would have the same to be the person of the Father and the Sonne and the holy Ghost which in respect of diverse functions and actions is now called the Father now the Sonne now the holy Ghost And therefore were they called Patripassians Also against Servetus who confounded the Sonne and the holy Ghost That the Word or Sonne of God is diverse and distinct from the Father and the holy Ghost not in office onely but also in subsistence and person is proved by foure arguments No one person can be both Father Son in respect of himselfe None is the same person with him whose sonne he is nor with him who proceedeth or floweth from him otherwise the same thing in one respect should be relative and correlative But the Word is the Son of the Father and from the Word the holy Ghost proceedeth and is given Therefore the Word is neither the Father nor the holy Ghost Christ another from the Father John 5.32 37. 9.16 5.19 14.16 Christ expresly calleth himselfe another from the Father and the holy Ghost There is another that beareth witnesse of mee namely the Father in the same Chapter My doctrine is not mine but his that sent mee The Son can doe nothing of himselfe save that hee seeth the Father doe I will pray the Father and he shall give you another Comforter Three persons expressed in Scripture 1 John 5.7 Gen. 1.26 Joh. 10.30 14.26 15.26 The Scripture doth plainly affirme that the Father the Sonne and the holy Ghost are three There are three which beare witnesse in the heaven the Father the Word and the Spirit and these three are one Let us make man in our image he doth not say I will make but Let us make I and my Father are one he doth not say am but are The Comforter which is the holy Ghost whom the Father will send in my Name hee shall teach you all things When the Comforter shall come whom I will send unto you from the Father even the spirit of truth which proceedeth of the Father hee shall testifie of mee Teach all Nations baptizing them in the Name of the Father the Sonne and the holy Ghost The holy Ghost descended in the shape of a Dove the Son was baptised in Jordan and the Fathers voice was heard from heaven Mat. 28.19 Mat. 3.17 This is my beloved Sonne in whom I am well pleased The properties of the persons are diâ—tinct diverse The attributes of properties of the persons namely sending revealing and their offices are diverse The argument is this Whose properties are distinct they are in themselves distinct But the properties of the Father the Son and the holy Ghost are distinct Therefore the Sonne is neither the Father nor the holy Ghost The Minor is proved because the Son onely and not the Father or the holy Ghost was begotten of the Father conceived by the holy Ghost made flesh sent into flesh manifested in the flesh made Mediatour baptised did suffer and died The Father of himself worketh by the Son Mat. 11. â—9 The Son not of himselfe but of the Father by the holy Ghost the holy Ghost of the Father and of the Sonne No man knoweth the Sonne but the Father neither knoweth any man the Father but the Sonne These wordes cannot be expounded after this sort No man knoweth me but I and no man knoweth me but I As the Father knoweth me 〈◊〉 14.13 so know I the Father The sense of these wordes cannot be this As I know me so I know me The Son of God therefore Christ is another from the Father and the holy Ghost THE THIRD CONCLUSION The Word is equall with the Father THat the Word or the Son of God Christ is no made God or inferiour to the Father or created of the Father before other things as Arius Eunomius Samosatenus Servetus and others the like Heretickes imagined but is by nature true and eternall God and equall unto the Father in God-head and in all essentiall perfections of the God-head is confirmed 〈…〉 16. â—â— Câ—â— 2.9 By testimonies of Scripture We are in him that is true that is in his Son Jesus Christ. The same is very God and eternall life All things that the Father hath are mine In him dwelleth all the fulnesse of the God-head bodily As the Father hath life in himself so hath he given unto the Son also to have life in himselfe Joâ—â—3 â— Phâ—â— â—â— Who being in the forme of God thought it no robbery to be equall with God whatsoever things the Father doth the same things doth the Son also that all men should honour the Son 〈…〉 as they honour the Father But the Father is to be honoured as God Therefore Christ is God equall in honour with the Father Christ 〈…〉 God 〈…〉 He that hath the whole essence of the God-head is necessarily equall with the Father But the Son of God hath the whole essence of the God-head communicated unto him for this because it is infinite is indivisible therefore the whole must needs be communicated unto whomsoever it is communicated Therefore the Word or Son of God is equall in all things with the eternall Father in the God-head The Minor is proved Generation or begetting is a communicating of the essence the Word was generated or begotten of the essence of the eternall Fatherâ— because he is his Son proper naturall and only begotten Therefore the whole Deity was communicated unto the Word He hath the same properties of the God-head The Scripture giveth the same properties and perfections of divine nature unto the Son which it doth unto the Father as namely eternity omnipotency immensity omniscience the searching of the heart and reines He is eternall Prov. 8.25 John 1.1 John 3.13 Eph 3.17 For Before the mountaines were settled and before the hils was I begotten In the beginning was the Word He is immense or unmeasurable No man ascendeth up to heaven but he that hath descended from heaven the Son of man which is in heaven That Christ may dwell in your hearts by faith He is omnipotent Whatsoever things the Father doth John 5.19 Phil. 3.21 Heb. 1.3 the same things doth the Son also According to the working whereby he is able to subdue all things unto himselfe Bearing up all things by his mighty word He is omniscient or of infinite wisedome knowing all things His name shall be called Counsellor Esay 9.6 Mat. 11.27 No man knoweth the Son but the Father neither knoweth any man the Father but the Son c. He is the searcher of hearts But Jesus did not commit himself unto them John 2.24 25. because he knew them all And had no need that any should testifie of man for he knew what was in man Now we know that thou knowest all things He is the sanctifier of his Church
John 16.30 Eph. 5.25 26. Christ loved the Church and gave himselfe for it That he might sanctifie it and cleanse it by the washing of water through the word He is unchangeable Heaven and earth shall passe but my word shall not passe He is truth it selfe and the fountaine of truth Mat. 24.38 John 0781 0 8.14 John 14.6 Eph. 5.2 Though I beare record of my selfe yet my record is true I am the Way the Truth and the Life He is of unspeakable mercy Even as Christ hath loved us and hath given himself for us to be an offering and a sacrifice of a sweet smelling savour to God He is angry against sin John 3.16 Rev. 6.16 17. and taketh vengeance thereof yea of hidden sins He that beleeveth not the Son shall not see life but the wrath of God abideth on him Fall on us and hide us from the presence of him that sitteth on the Throne and from the wrath of the Lambe For the great day of his wrath is come and who can stand The Son therefore is God by nature and equall to the Father 4 The Scripture in like sort attributeth all Divine operations to the Son as it doth unto the Father And it communicateth unto him 1. All generall effects and works common to the whole three persons as that he is Creatour John 1.3 Heb. 1.3 By him were all things made Likewise that he is the preserver and governour of all things Bearing up all things by his mighty word 2. It appropriateth unto him certain speciall offices and functions appertaining to the safety of his Church as that he sendeth Prophets Apostles and other Ministers of the Church As the Father sent mee so send I you John 20 21. Ephes 4.11 He therefore gave some to be Apostles some Prophets some Evangelists and some Pastours and Teachers That he furnisheth his Ministers with necessary gifts and graces I will give you a mouth and wisdome where against all your adversaries shall not be able to speak John 1.18 nor resist That he revealeth unto us his spirituall doctrine The only begotten Sonne which is in the bosome of the Father he hath declared him unto us That he confirmeth this doctrine by miracles And they went forth and preached every where Marke 16.20 1 Cor. 11.23 Mat. 28.19 Rev. 22.16 John 16.14 John 10.14 16. And the Lord wrought with them and confirmed the word with signes that followed That he instituted Sacraments I have recived of the Lord that which I also have delivered unto you Baptise them in the name of the Father the Son and the holy Ghost That he revealeth things to come I Jesus have sent mine Angel to testifie unto you these things in the Church He shall receive of mine and shall shew it unto you That he gathereth the Church I am the good Shepheard and know mine and am known of mine Other sheep I have also which are not of this fold them also must I bring and they shall heare my voice and there shall be one sheep-fold and one Shepheard That he inlightneth the understanding and hearts of men No man knoweth the Father but the Son and he to whom the Son will reveale him Mat. 11.27 Luke 24.45 John 1.33 Titus 2.14 John 15.5 Gal. 2.20 Mat. 11.28 John 14.27 Then opened he their understanding that they might understand the Scriptures That he governeth the actions and lives of the godly Without me ye can doe nothing Thus I live yet not I now but Christ liveth in me That he ministreth comfort in temptations Come unto mee all ye that are weary and laden and I will ease you Peace I leave with you my peace I give unto you That he strengthneth and defendeth us against the temptations of Sathan and preserveth those that turne unto him by a true faith John 16.33 John 10.28 John 14.14 2 Cor. 12.8 even unto the end Be of good cheere I have overcome the world My sheep shall not perish for ever and no man shall take them out of mine hand That he heareth those that pray unto him If ye shall aske any thing in my name I will doe it I besought the Lord thrice and he answered mee My grace is sufficient for thee That he forgiveth sins justifieth and adopteth unto us to be the sons of God Esay 53.11 Mat. 9.6 By his knowledge my righteous servant shall justifie many That ye may know that the Son of man hath power to remit sins on the earth As many as received him John 1.12 John 10.28 1 John 5.20 Acts 10.42 Acts 17.31 to them he gave power to be the sons of God That he giveth life everlasting I give unto them eternall life This same is very God and eternall life That he judgeth the world It is hee that is ordained of God a Judge of quicke and dead Because he hath appointed a day in the which he will judge the world in righteousnesse by that man whom he hath appointed These divine works attributed unto the Son differ so from the divine properties which are attributed unto him as effects from their causes so that then his properties worke them 5. The equality of honour and worship dependeth of the equality of essence properties Esay 42.8 He hath equall honour given him and workes I will not give my glory to any other But the Scripture giveth equall honour and worship to the Father and the Son Therefore they are truely equall in God-head and in all the perfections thereof The Minor is confirmed 1. By testimonies Psal 97. Heb. 1.6 Rev 5.13 John 5.23 John 14.1 Psal 45.7 Heâ— 1.8 Acts 30 28. 1 Tim. 16. proving that he is worshipped of Angels and the whole Church Let all the Angels of God worship him That all should honour the Son as they honour the Father Faith and hope are due unto him Yee beleeve in God beleeve also in mee 2. He is called God absolutely and simply as is the Father 3. The Epithetes or titles of divine honour which are every where in the Scriptures attributed unto the Son as God blessed for ever The great God and Saviour The Lord himself from heaven The Lord of glory The Lord of lords and King of kings power and eternall Kingdom Sitting at the right hand of the Father The Bridegroom Husband Head of the Church God of the Temple which are all the Elect Trust and beliefe in him Invocation for he is worshipped of the Church of God and Bridegroome of the Church at all times and in all places Thanksgiving for his divine benefits Furthermore albeit the name of God especially being put absolutely and without restraint doth evidently prove the Sons equality with the Father as it hath been said yet seeing that signifieth moe things and is also applyed to others who are not by nature God we are diligently to collect and to have in a readiness those testimonies in which things proper to the true God only are attributed to the
very God and eternall life Christ which is God over all blessed for ever Therefore the Son is that one and the same God or that selfe-same divine essence which is God 3. Whose essence is distinct their spirit is not one in essence which proceedeth of both and is proper unto both but is either of a diverse essence or compound whether he be of a part or of the whole essence of them of whom he proceedeth But one and the same is the Spirit of the Father and the Son proceeding of both proper unto both and by him both work effectually Gal. 46. God hath sent the Spirit of his Son into our hearts Therefore the Father and the Son are one essence and the same God Otherwise each essence should have his proper spirit and diverse 4. Vnto whom the eternall Father communicateth the same essence which himselfe hath and that whole hee is of the same essence with him Vnto the eternall Son the eternall Father communicateth his essence the same and whole Therefore the Sonne is of the same essence with the Father The Minor is proved because Christ is the onely begotten and proper Sonne of the Father begotten therefore of the essence of the Father But the divine Essence or God-head by reason of the immensity and great simplenesse thereof can neither be multiplied nor divided Therefore the Father communicateth the same and that whole unto the Son Wherefore as in respect that it is the whole essence of the God-head which is commmunicated unto him of the Father hee is co-equall with the Father so in respect that it is the same which the Father hath and retaineth hee is co-essentiall and consubstantiall with the Father Certaine generall heads of those reasons wherewith Heretickes both old and new oppugne this Doctrine That there is both an equall and one and the same God-head of the Father and the Son and also of the holy Ghost with Rules whereby answer may be easily and soundly made unto their objections 1. THe Heretickes build on most false principles and grounds such as this is If the Father begot one of his substance he could also have begotten moe and the Son also might beget another 1. Rule or moe sons For answer this Rule is to be held Wee are to judge of God according to his owne word not according to Hereticall braines and he is to be acknowledged such as he revealeth himselfe in his word as being the eternall Father with the only begotten Son and the holy Ghost For God hath so revealed himselfe that he begot the Son and that one Son only Therefore wee ought to rest here and not to imagine false conceits of our owne 2. They reason out of naturall principles or grounds which are such as are true in things created and finite but false in God who is an essence infinite as Three cannot be one Three persons really distinct cannot be one essence An infinite person cannot beget an infinite person That which begetteth and that which is begotten are not one and the same essence Likewise He that communicateth his whole essence to another doth not himselfe remaine the same which he was To this we answer by another Rule 2. Rule Those principles which are true of a finite nature are foolishly and impiously translated to the infinite essence of God And arguments of this sort are refuted not by a simple deniall of them but by distinguishing between natures capable and uncapable of those principles whereon they ground 3. Of the properties of the humane nature in Christ they inferre the inequality and diversity of his God-head As Christ suffered died c. Therefore he is not God The Rule whereby we answer to this 3. Râ—el is Those things which are proper to the humane nature are not to be drawn to the divine 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 goe from the office to the nature As Christ is sent of the Father Therefore he is inferiour to the Father 4. Rule The Rule to answer this is The inequality of office doth not inferre inequality of nature or persons Or as Cyril saith The sending and obedience take not away the equality of power or essence So the Father is said to be greater than the Son not in nature or God-head but in manifestation For not the Father but the Son was made base and miserable in the humane nature assumed Where then Christ saith that his Father is greater than he it is meant in respect of his humane nature and in respect of his office of the Mediatourship 5. They exclude and shut out the Son and the holy Ghost from those things which are attributed unto the Father as the fountain of all divine operations As The Son saith that his workes are the workes of the Father Therefore hee is not authour of them neither doth hee those works of his own power but only is the instrument whereby God the Father doth them The Rule and Answer hereto is 5. Rule Those things which are ascribed unto the Father as fountain are not removed from the Son or the holy Ghost to whom they are communicated that they may have them their owne and proper For the Son worketh likewise and in like manner Vnto whom the Father likewise did give to have life in himselfe 6. They detract those things from the Son and the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 5.26 whereby the Divinity in the person of the Father is discerned from creatures or false gods To which this Rule answereth 6 Rule 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 God-head but onely those things are excluded against which the comparison is made Or The divine 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 superlative or exclusive speech used of one person doth not exclude the other persons of the God-head but creatures and feigned gods unto whom the true God either in one or in moe persons is opposed John 10.25 The Father is greater then all that is then all creatures not then the Son or the holy Ghost I give eternall life unto them that is no creature doth give it For both the Father also and the holy Ghost doe quicken and give life The Father onely knoweth the day of judgment that is no creature That they may know thee to be the onely very God Mat. 24.26 John 17.3 here the Son is not excluded from true Deity but Idols and false gods to which God the Father is opposed 7. They wrest the phrase of Scripture to another sense as 1 Cor. 15.24 7. Rule The Son shall deliver up
the Kingdome to the Father The Rule for answer to this is Of the phrase of Scripture wee must iudge according to the whole Scripture that is by marking circumstances of the Text alledged and by conference of other places with it The Son shall deliver up the Kingdom unto the Father not by laying it downe but by manifesting it or changing the forme thereof For the Father also reigneth now neither shall the Son ever cease to reigne Likewise he shall deliver it by subjecting all things under him So the Father also delivereth the Kingdom unto the Son neither yet doth he forgoe it The Son doth nothing to wit nothing of himselfe or without the precedent will of his Father yet he doth something by himself from his Father Other Rules whereby the objections of the Arrians are dissolved 1. NOthing hindereth why they who are equall in nature may not be in degree of office unequall 2. That which the Father hath given unto the Sonne that hee should ever have it hee will never demand of him againe but that which was but for a certaine time given and committed unto him the same hee must meeds depart from and resigne 3. That consequence doth not hold in reason which is brought from a thing that is respective to a thing that is absolute 4. That is said of the person in the concrete which is proper only to one nature but not otherwise than in respect of that nature unto which it is proper 5. There is a double wisedome one existing in the creatures which is the order of things in nature wisely disposed and the doctrine or knowledge as well of nature and the law as also of the Gospel Another wisdome is subsisting in God which when it is opposed unto the creatures is the very divine minde or eternal decree as touching the order of things in the Father the Son and the holy Ghost that is it signifieth the three persons but when it is distinguished from God then it is taken for the Son of God the second person only The former wisdome existing in the creatures is created the other subsisting in God is uncreate 6. God absolutely named in the Scripture is never meant but of very God himselfe 7. Whereas the Son and the holy Ghost are of the Father and the Father worketh by the Son and the holy Ghost neither was humbled as the Son the Scripture doth oftentimes especially in Christs speeches understand by the name of the Father the Son also and the holy Ghost 8. When God is considered absolutely or by himselfe or is opposed to the creatures the three persons are comprehended but when hee is opposed to the Son the first person of the God-head is understood which is the Father 9. The name of God being put simply or absolutely is essentially taken that is for the God-head it selfe and compriseth all three persons but when the property of any person is joyned therewith it is taken personally 10. The Scripture distinguisheth the persons when it opposeth or compareth them among themselves or expresseth their personall properties whereby it restraineth the name of God common to them all to one certain person and it meaneth them altogether when it opposeth the true God to creatures or false gods or considereth them absolutely according to his own nature 11. That which began at some certain time to be manifested may not thence be concluded never to have been before 12. The Son is wont to referre that to the Father which yet hee hath common with the Father not making any mention of himselfe when hee speaketh in the Mediatours person 13. The Son is said to see learne heare and worke as from the Father in respect of both natures yet not without a difference still remaining For unto his humane understanding the will of God is made known by revelation But his God-head doth by it selfe and of his owne nature know and behold from everlasting most perfectly the Fathers will 14. The externall operations of the three persons if they were distinct they should make verily distinct essences because one working and another ceasing there should be diverse essences but the internall operations because they are the communicating of one and the same whole essence make not a diversity but an unity of essence 15. When God is called the Father of Christ and the faithfull it doth not hereof follow that he is after the same manner their Father and his 16. The Father was never without the Son nor the Father and the Son without the Spirit inasmuch as the God-head can neither be augmented nor lessened not changed 17. It followeth not that whosoevers person is from another his essence also is from another 18. As often as in Scripture one person of the Deity is opposed to creatures or feigned gods and is distinguished from them the other persons are not excluded from the Deity but the creatures only between whom and the true God comparison is made This we must also observe in all exclusive and superlative speeches The principall arguments against the Divinity of the Son and the holy Ghost together with the answers unto 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 God head Ans The Major is true of an essence created and finite that cannot being one be the same and whole substance of three or be three but it is false of the infinite most simple and individuall essence of the God-head For this as it existeth one and whole together in many nay in infinite places and things so may it be remaining one the same and whole essence of moe yea and moreover it is necessary so to be seeing the generation of the Son 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 needs be distinct The eternall operations of the Father the Sonne and the holy Ghost are distinct Therefore they have also distinct essences Answ The Major of this reason is true of persons having a fiâ—ite essence but being understood of the divine person it is false if it be meant of those internall operations whereof the Minor speaketh Wherefore inverting the Major wee returne it backe upon the adversaries themselves Whereas the internall operations namely the generation of the Son and the proceeding of the holy Ghost are the communicating of the Fathers essence whole and the same in number it must needs be that there is not a diverse or distinct but one divine essence of all three persons 3. That which hath a beginning is not eternall but the Sonne and the holy Ghost have their beginning or originall from the Father Therefore they are not eternall Answ That is not eternall which hath a beginning of essence or nature and time But the Sonne and the holy Ghost have a beginning or originall of person or order or
of the manner of existing but not of essence For this they have one and the same in number with the Father from everlasting and that is void of all beginning and originall and existeth necessarily from no other but of it selfe His goings forth have bin from the beginning and from everlasting Now glorifie mee thou Father Micah 5.2 John 17.5 with thine owne selfe with the glory which I had with thee before the world was Repl. But hee who hath his originall of person from another is not Jehovah But the Sonne and the holy Ghost have their originall of person from the Father Therefore they are not Jehovah Answ The Major is a false ground For the Scripture doth plainly teach both of them namely both the Son and holy Ghost to be Jehovah As the Father hath life in himselfe so hath hee given likewise to the Son to have life in himselfe John 5.26 and yet the Scripture wu hall affirmeth that both have their originall of person from the Father For the Father begot not the essence but the person by communicating unto him his owne essence the same and whole 4. The faithfull are one with God not in essence but in consent of wils But the Father and the Sonne are in such sort one as the faithfull are one with God Father keepe them that they may be one as wee are one Therefore John 17.11 21. the Sonne is one with the Father in conjunction of wils onely and not in unity of essence Answ There is more in the conclusion than in the premisses For the particle onely which is stitched to the conclusion is not in the Minor proposition Wherefore of a Minor which is but particular an universall conclusion is ill inferred after this manner There is a certaine unity between the Father and the Sonne such as is between God and the faithfull Therefore all unity which is betwixt them is such Wherefore wee say that the faithfull are one with God and among themselves in will onely or conformity or conjunction of mindes The Father and the Sonne are one both in will and furthermore in unity of essence I and the Father are one John 10.30 14.10 Heb. 1.3 I am in the Father and the Father is in mee Who is the ingraved forme of his Fathers substance Wherfore if a wider and more ample conjunction be put a straiter conjunction is not thereby excluded 5. Hee that is the whole God-head is not any one person of the God-head or there is not any one besides him in whom likewise the whole God-head is But the Father is the whole God-head Therfore the Father is not any one but even all the person that is of the God-head neither are there moe persons wherein that God-head is Ans Wee deny the Major because the same God-head which is in the Father is whole also in the Son and the holy Ghost For by reason of the immensity and undividablenesse thereof that is communicated of the Father even the same entire and whole both to the Son and to the holy Ghost so that there is neither more nor lesse of the God-head in every person than either in two or in all three 6. The divine essence is neither begotten nor proceeding of another But the Sonne is begotten and the holy Ghost proceedeth Therefore they are not the same divine essence which the Father is Answ Of meere particulars nothing can follow or be concluded The Major cannot be expounded generally For it is false That whatsoever is the divine essence he is not begotten or proceeding 7. The divine essence is incarnate The three persons are the divine essence Therefore the three persons are incarnate Answ Of meere particulars there followeth nothing The Major speaketh only of the Son For it is false being taken generally as Whatsoever is the divine essence is incarnate this generall proposition is false For the divine essence is incarnate only in one of the persons which is the Son not in all three 8. The Mediatour between God and man is not God himselfe But the Son is the Mediatour between God and man Therefore hee is not God Answ The Major is apparently false because by the same reason it might be argued that the Mediatour between God and men is not man Repl. The Major is thus proved God cannot be lesse than himselfe or inferiour to himselfe But the Mediatour with God is lesse and inferiour unto God Therefore hee is not God Ans The Minor is true onely in respect of Christs office in which sense Christ is inferiour unto God not in respect of his essence and nature according to the fourth Rule The inequality of office doth not inferre inequality of nature or persons Repl. 2. The Son is Mediatour with Jehovah But the Son is Jehovah Therefore Jehovah is Mediatour with himself Ans Nothing followeth of meere particulars For the Son is not Mediatour with all that is Jehovah but with the Father Rep. 3. Therefore the Father only is pacified towards us and by a consequent hee alone is the true God not the Son or the holy Ghost For hee is the true God who is pacified by the Mediatour Answ Wee deny this sequele For there is but one will of the three persons and that agreeing in all things Wherefore the Father being pleased and pacified for the Sonnes satisfaction in our behalfe the Sonne also and the holy Ghost are pacified and receive us into favour for the same satisfaction Rep. 4. Whom the Son pacifieth with him hee is Mediatour But the Sonne pacifieth not only the Father but himselfe also Therefore hee is Mediatour with himselfe which to grant were absurd Answ First wee answer to the Major that the Sonne is properly said to be Mediatour with him whom hee so pacifieth with his satisfaction that the decree and purpose of atonement may seeme to have originally issued from him Now this is the Father alone Therefore in this sense the Sonne is not Mediatour with himselfe but with the Father alone Secondly wee answer to the Minor That it is not absurd to say that the Sonne is Mediatour to or with himselfe For it is no inconvenience that he should manage both functions namely of God admitting the reconciliation and of the Mediatour making the reconciliation each in a diverse respect The former of these by vertue of his divine nature the later by reason of his office of the Mediatourship 9. Christ doth every-where discern and sever himself from the Father hee hath a Head he hath a God he is lesse than the Father Therefore he is not the same God with the Father or he is not equall and consubstantiall with the Father Answ He discerneth and distinguiseth himself from the Father 1. In person 2. In office as he is Mediatour but not in God-head So Hee hath a Head and a God and is lesse than the Father 1. As touching his humanity in nature and office 2. As touching his God-head not in nature but
in office only and in the manifestation of his God-head For they which are in nature equall may be unequall in degree of office 10. This is saith Christ life eternall John 17.3 that they know thee to be the only very God Therefore the Son and the holy Ghost are not very God Ans In this place are opposed not the Father and the Son or the holy Ghost but God and Idols and Creatures Therefore these are excluded not the Son or the holy Ghost 2. There is a fallacy of severing and dividing clauses of mutuall co-herence and necessary connexion For it followeth in the Text And whom thou hast sent Jesus Christ Therefore herein also consisteth life eternall that Jesus Christ sent of the Father be likewise knowne to be very God as it is said The same is very God and life everlasting 1 John 5.20 3. There is a fallacy in transferring the particle Onely unto the subject Thee unto which it doth not belong but unto the predicate God which the Greek Article in the originall doth shew For the sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they know thee the Father to be that God who only is very God Repl. But this argument followeth Maximilian is Emperour Therefore Rodulph is not Why then doth not this follow The Father is God Therefore the Son is not God Ans These persons are finite and their essence cannot belong to moe but the Father and the Son are persons infinite and their essence may be of moe namely of three persons 11. Jehovah or the true God is the Trinity The Father is Jehovah Therefore the Father is the Trinity that is all three persons Ans Meere particular propositions conclude nothing And if the Major be expounded generally after this manner Whatsoever is Jehovah is the Trinity it is false for that which is Jehovah may be some one person of the Trinity The Syllogisme therefore is faulty because Jehovah is not taken in the same signification in both the premisses For the name Jehovah in the Major is taken absolutely and essentially for the three persons for one and the same Jehovah or true God is the Father and Son and holy Ghost joyntly but in the Minor it is taken personally for one person of the God-head that is the Father who is Jehovah of himself Repl. Jehovah is one in number Therefore it is alwaies taken in Scripture after the same manner Ans Jehovah is one in number of essence not of persons 12. Where are three and one there are foure But in God are three and one to wit three persons and one essence Therefore there are foure in God Ans The Major is to be distinguished Where are three and one really 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 as they differ from their essence only in their maner of subsisting or of being The maner of existing is not a diverse substance from the existence being or essence 13. Christ according to that nature according to which in Scripture hee is called Son is the Son of God But according to his humane nature only hee is called Son Therefore according to that only and not according to his divine also hee is the Son of God and so by a consequent the Son is not very God Ans The Minor is false John 3.16 5.18 Rom 8.32 John 5.17 19. John 1.18 Heb. 2.16 John 3.13 17. John 1.14 For Christ is called the only begotten and proper Son of the Father and equall with the Father The Father hath created all things by the Son The Son from the very beginning worketh all things likewise which the Father doth The Son revealed the Fathers will of receiving mankinde into favour unto the Church before his flesh was borne The Son was sent into the world descended from heaven and took flesh But the Word which is God is the only begotten and proper Son of God and took flesh And not the humane but the divine nature of Christ is Creatresse and worketh with equall authority and power with the Father and descended from heaven Therefore God or the God-head or divine nature of Christ is both called in the Scripture and is the Son and by a consequent the Son is that one true and very God These Objections we may compare with those that are before set downe in the Common place concerning the Trinity of the persons For with whatsoever Sophismes the Trinity it selfe and divinc essence is impugned with the selfe-same also is each Person assaulted and contrariwise with whatsoever Sophismes one person is impugned with the same the whole essence of the Deity is assailed Besides some objections were there only proposed which are here more fully assoiled You may reade more of this point Vol. 1. Ursin from page 115. to page 125. Quest 34. Wherefore callest thou him Our Lord Ans Because he redeeming and ransoming both our body and soule from sins not with gold nor silver but with his precious bloud and delivering us from all the power of the Divell hath set us free to serve him a 1 Pet. 1.18 19. 2.9 1. Cor. 6.20 1. Tim. 2.6 John 10.28 The Explication Here we are to observe these two things 1. In what sense Christ is called Lord. 2. For what causes hee is our Lord. 1. In what sense Christ is called Lord. TO be a Lord is to have right and power granted by Law either divine or humane over some thing or person as to use and enjoy it and to dispose thereof at thy owne will and pleasure Christ therefore is our Lord 1. Because hee hath dominion over all things and over us also and hath care of all things and of us especially that is ruleth preserveth and keepeth us as his own to eternall life and glory as being bought with his precious bloud None of them is lost John 17.12 John 10 28. whom thou gavest mee None shall pluck them out of my hand 2. Because all things are subject unto him and we are bound to serve him both in body and soule that he may be glorified by us Ye are bought with a price therefore glorifie God in your body and in your spirit Cor. 6.20 for they are Gods Quest To which nature then is the name of the Lord to be referred Ans To both like as also the names of Priest Christ is out Lord according to both his natures King and Prophet For the names of the office benefits dignity and bountifulnesse of Christ towards us are affirmed of his whole person not by communication of properties as the names of his natures and properties are but properly in regard of both natures For both natures of Christ will and work our redemption For the humane nature of Christ is made the price of our redemption by dying for us his divine nature doth give and offer that price
him heire of all Hee hath made him heire of all things All that the Father giveth mee shall come to me Thine they were and thou gavest them mee Him hath God lift up with his right hand to be a Prince and Saviour to give repentance to Israel and forgivenesse of sins God hath made all things subject under his feet and hath appointed him over all things to be the head of the Church Now whereas he is our Lord after a far more excellent manner than others we also are far more bound to his allegeance and obedience For he is so our Lord that he doth indeed with us what he will and hath full right and power over us but yet he useth that his power to our salvation only For we receive daily of this Lord moe and by infinite parts more excellent benefits than doe any other throughout the whole world And therefore we ought alwaies to acknowledge the dominion and power TWO parts of our acknowledging Christs dominion over us which Christ hath over us Which acknowledging of his dominion is 1. A profession of so great a benefit of Christ as that he hath vouchsafed to be our Lord and to set free us his enemies into this so fruitfull and glorious a liberty 2. A confession of our bond and duty For Christ being so mercifull a Lord unto us we ought both in word and life to professe our selves as his servants to be bound to faithfull subjection and obedience unto him in all things that he may be magnified of us for ever What is then the meaning of this article I beleeve in Christ our Lord Ans Three divers speeches are here to be observed The meaning of the Article I beleeve in Christ our Lord. 1. To beleeve that Christ is Lord. To beleeve this is not sufficient for we beleeve also that the Divel is Lord but not of all or ours as we doe beleeve Christ to be Lord of us all 2. To beleeve that Christ is Lord and that of all and also ours Neither is it enough to beleeve this For the Divels beleeve also that Christ is their Lord as he hath full right and authority not only over all other things but over them also to determine of them whatsoever pleaseth him 3. To beleeve in Christ our Lord that is so to beleeve Christ to be our Lord that in him we place our trust and confidence and be throughly perswaded that by him we are wholly freed and delivered from all evill and are defended and safeguarded against all our enemies and this is it which we especially ought to beleeve When as therefore we say that we beleeve in our Lord we beleeve 1. That the Son of God Christ is Creatour of all things and therefore hath power over and is Lord of all creatures John 16.5 All things that the Father hath are mine 2. But especially of his Church which being purchased with his own bloud he guideth defendeth and preserveth by his spirit 3. And that I am also one of his subjects whom being redeemed from the power of the Diven he mightily preserveth ruleth maketh obedient unto him and at length enricheth with eternall glory that is I beleeve that hitherto I have been by and for Christ preserved and shall hereafter be preserved of him through all eternity and lastly that he useth and will use his dominion and power which he hath as over all other creatures so over mee unto my salvation and his own glory ON THE 14. SABBATH Quest 35. What beleevest thou when thou saiest He was conceived by the holy Ghost and born of the Virgin Mary Ans That the Son of God who is a John 5.20 Joh. 1.1 17.3 Rom. 1.3 Col. 1.15 and continueth true and everlasting God b Rom. 9.5 took the very nature of man of the flesh and bloud of the Virgin Mary c Gal. 4.4 Luk. 1.31 42 43. by the working of the holy Ghost d Matth. 1.20 Luke 1.35 that withall hee might be the true seed of David e Româ—n 1.3 Psal 132.11 2 Sam. 7.12 Luke 1.32 Acts 2.30 like unto his brethren in all things f Philip. 2.7 Heb. 2.14 17. sin excepted g Heb. 4.15 The Explication The adversaries against whom this doctrine of Christs taking flesh of the Virgin is maintained THE Explication of this Question is very necessary for the convincement and suppression of ancient and late Heretickes who denyed and now deny that the flesh of Christ was taken out of the substance of the Virgin For the Eutychians argue thus Christ was conceived by the holy Ghost Therefore the flesh of Christ was produced out of the substance of the Divinity or out of the essence of the holy Ghost and by this means the divine nature was changed into the humane The particle by in the Article conceived c. implieth not a materiall but an efficient cause Ans The fallacy of this argument is drawn from an abuse of misconstruing of a common phrase of speech For the termes by the holy Ghost or of the holy Ghost doe not signifie unto us a materiall but an efficient cause so that the flesh of Christ proceedeth not out of the essence of the holy Ghost as out of the matter whereof it was made but the whole man Jesus Christ was conceived in the Virgins wombe by the vertue and working of the holy Ghost as appeareth out of the words of the Angel The holy Ghost shall come upon thee Luke 1.35 and the power of the most High shall over-shaddow thee Christ is called the seed of Abraham the sonne of David Therefore hee took his flesh of these Fathers not of the holy Ghost And as wee are born of God because he made us not that we are of his substance So Christ was conceived by the holy Ghost that is hee was conceived by the vertue and operation of the holy Ghost not that he was conceived of the substance of the holy Ghost Object If in this article He was conceived of the holy Ghost the particle Of imply not a materiall cause then in like sort the Article which followeth Born of the Virgin Mary the same particle Of cannot imply a materiall cause and so Christ cannot be said to have taken his flesh of the Virgin Ans The case is not alike in both of these but in this latter Article it must needs signifie a materiall cause The reason is because it was necessary that Christ should come of the seed of David But when it is said Three reasons why the particle ex signifying by or of though in the Article Born of c. it import a materiall cause yet it doth not so in the Article Conceived of c. Three things to be observed in the Conception He was conceived of the holy Ghost the particle Of intimateth no materiall cause The reasons are 1. Because if this were true it could not be true which followeth that Christ was
and made higher than the heavens What is the meaning then of this Article I beleeve in Jesus Christ Heb. 7.26 which was conceived by the holy Ghost borne of the Virgin Mary The meaning of the Article I beleeve in Jesus Christ conceived by the holy Ghost borne of the Virgin Mary The meaning thereof is 1. I beleeve that this naturall Son of God conceived and born after this manner was made true man after a marvellous order and the same to be one Christ having two natures united by personall union one to another which are his divinity and his humanity and to be sanctified from his mothers womb by the holy Ghost 2. I beleeve farther that he being true God and true man but one Christ was holy from his mothers womb to redeem and sanctifie me which he could not doe unlesse sanctification and union were in him and that I for his Sonnes sake so conceived and borne have the right of the adoption of the sons of God THE COMMON PLACE OF THE TWO NATURES IN CHRIST NExt after the Article of the Conception and Nativity of Christ for the better understanding thereof followeth not unfitly the Common place Of the Incarnation of the Son of God or Of the two natures in Christ and their personall union wherein these questions following are more copiously to be discussed 1. Whether there be two natures in the Mediatour 2. Whether they be one or two persons 3. If they be one person what manner of union that is of them and how made 4. Why this personall union was necessary to be made 1. Whether there be two natures in Christ our Mediatour Two natures in Christ THat there are two natures in Christ this one reason shewes by good demonstrance Essentiall properties which are opposite cannot be in the same nor be affirmed of the same thing in respect of the same nature or cause Vigil Vigil lib. 4. One nature doth not receive in it selfe a thing contrary and diverse But in one and the same Christ are and are affirmed of him properties diverse and contrary divine and humane finite infinite passible impassible and such like Therefore there must needs be divers natures in him humane and divine And that the very divine nature Creatresse of all things is in Christ hath been already proved It remaineth that we shew a true humane nature to be in him and that such as ours is and perfect consisting of a body and a reasonable soule of which Christ true man and of our kind and nature as of essentiall parts is made a third substance to wit this particular humanity which the Word having taken once into the unity of the person doth never lay away againe Which we are to hold against Hereticks both old and new Marcionites and Swenkfieldians whereof some deny Christs flesh to have been formed of the Virgins substance but will have it brought down from heaven into the Virgin or begotten in her of the substance of the holy Ghost Others fancie Christ to have instead of true flesh the likenesse semblance and apparency of a mans body Others acknowledge indeed that he hath a true body but not an humane soule the roome whereof is supplied by the Word united unto the body Against these and the like errors The truth of Christs humane nature is proved the sentence and doctrine of the Church is confirmed By plaine places of Scripture which testifie Christ Maries By Scripture Luke 1.31 Son to have been made like unto us in all things that is in essence in properties in infirmities sin only excepted Loe thou shalt conceive in thy womb and beare a Son Seeing then the Virgin conceived this her Son in her womb bare it untill the usuall time of delivery and was delivered of it as other women use to be of their children it followeth that his flesh was nor brought from heaven or else-where taken which should but passe onely through the womb of the Virgin but was formed in the Virgins womb of her seed and substance He that sanctifieth and they which are sanctified are all of one Hebr. 2.11 14 15 16. wherefore he is not ashamed to call them brethren And a little after For as much as the children were partakers of flesh and bloud he also himselfe likewise took part with them Againe In all things it became him to be like to his brethren Therefore he hath a humane nature of the same kinde wholly with ours Hereof he is called The fruit of Maries womb Luke 1.42 2 7. Gal. 4.4 3.16 Rom. 1.3 9.5 Luke 3. The first begotten Sonne of Mary Made of a woman The seed of Abraham Made of the seed of David Borne of the Jewes concerning the flesh The Sonne of Abraham of David and the Sonne of man And also his pedegree and stock concerning the flesh is deduced unto Adam Therefore he was begotten of the substance of his mother and issued from the same seed of Adam from which we did Christ proveth himselfe to be a true man and not a spirit by this that a spirit hath no flesh and bones as he hath and retaineth even after his resurrection Apollinaris the Heretick said Luke 24.39 The errour of Apollinaris refuted That Christs body indeed was a true body but instead of a soule he had the Word onely But this man is easily refuted because Christ should not then have been like unto his brethren in all things except sinne And Christ himselfe doth plainly confesse Mat. 26.38 Luke 2.52 John 10.18 My soule is very heavie even unto the death He is said to have increased in wisdome and stature and in favour with God and men and to lay downe his soule and take it againe But to increase in wisdome and To be heavie and sad doe neither agree unto a body which is a reasonlesse thing neither unto the Godhead which is not obnoxious to changes and passions Hitherto belongeth also that Father Luke 23.46 into thine hands I commend my spirit And when he had thus said he gave up the ghost This cannot be said of Christs God-head For that being immense and infinite is every where neither doth a removing from one place to another agree unto it it is not laid downe and taken up againe that is it never departed or was severed from the body but remaineth alwayes united unto it Wherefore there must needs be in Christ besides his body and his God-head a true humane soule which did truly suffer and abide in Christ these changes and the like By divine promises and prophecies Gen. 3.15 Esay 7.14 Matth. 1.1 Luke 1.42 Rom. 1.3 It is confirmed by divine promises and prophecies For the Messias in the Old Testament was promised to be such a one as should be the seed of the woman of Abraham Isaac Jacob c. But this Jesus the Son of the Virgin Mary is that promised Messias Therefore he must needs be the true man
issuing of the bloud and posterity of the Woman and the Fathers and therefore to have been indeed begotten of the substance of Mary and to have taken true flesh By his office of Mediatourship The office of the Mediatour confirmeth the same The sinne of men in respect of Gods truth and justice could not be punished in any other nature than in a humane nature which should be of the same kind with ours But in the Mediatour which is Jesus Christ alone our sinnes were to be punished Therefore he must needs be true man who hath humane flesh not created of nothing or borne else-whence but sprung from the bloud of Adam as well as ours Moreover it was necessary for Christ not onely to take but also to retaine our nature for ever because God hath decreed to bestow and doth bestow the benefits which Christ by his death hath purchased for us by this man Christ upon them onely who are and remaine ingraffed into his masse and flesh as members into their head or branches into their Vine 1 Cor. 15.21 John 15.6 For since by man came death by man came also the resurrection of the dead If a man abide not in me he is cast forth as a branch and withereth Lastly It behooved Christ to be made and to continue our brother for ever that as he is flesh of our flesh so we also of the other side might be flesh and bones of his flesh and bones by the same spirit dwelling in us Ephes 5.30 John 5.56 Ephes 4.12 16. Rom. 8.11 We are members of his body of his flesh and of his bones Wherefore except Christ had indeed taken our nature without which he cannot be our brother we should lose that comfort ever needfull and necessary for us which consisteth in the brotherhood onely of Christ with us I am of his flesh and of his bones Object 1. The flesh of Adam that is humane flesh issuing from Adam by generation unto his posterity is sinfull The flesh of Christ is not sinfull Therefore the flesh of Christ is not the flesh of Adam Answ The Major proposition hath a fallacy of the accident For it is not necessary that of whatsoever the accident of a thing is denied of the same the thing also or subject of the accident should be denied because an accident doth so cleave to the thing wherein it is as it may be separated from it Sin is not of the nature of mans flesh but an accident only thereof Sin is not of the essence and nature of humane flesh for that was created pure of God but sin came otherwise by the defection and falling of our first Parents from God Seeing then the flesh of Adam is sinfull only by an accident it followeth that the flesh of Christ is onely in respect of that accident not the flesh of Adam but is as touching the substance the same flesh with the flesh of Adam Wherefore they deale like Sophisters who deny the flesh of Christ for that it is void of sinne to be the same in substance or essence or kind with the flesh of Adam For he that could in the beginning create humane flesh pure of nothing he is able also by his omnipotent power and speciall working so to form it of the substance of the Virgin being a sinner as withall to let and stop any issuing of sin thereunto that is to make it puâ—e and holy There is no new or strange thing therefore if the omnipotent Lord hath taken humane substance without the accident sinne into the unity of his person Wherefore this their argument shall be rather thus inverted The flesh of Adam is true flesh Christs flesh is the flesh of Adam and therefore Christs flesh is true flesh and by a consequent Christ is true man See the explication of the 35 Question of the Catechisme Object 2. That which is conceived and begotten of another is of the same substance with him The flesh of Christ was conceived of the holy Ghost Therefore the flesh of Christ is no creature but came downe from heaven issuing from the substance of God Answ There is a faâ—â—acy in the diverse understanding of the particle of For that in the Major signiâ—â—eth the matter or materiall cause in the Minor the efficient cause onely that is That which is conceived or begotten of another transfusing or passing his substance or part of his substance into the thing begotten this is of the same essence with him who begot it Christs flesh was conceived by the holy Ghost not that he transfused or passed his substance into flesh begotten but because in miraculous sort he formed in the Virgins womb of her substance the body of Christ so that it should not be contaminated or polluted with originall sin Object 3. In God are not two natures Christ is God Therefore there are not two natures in him Ans Meere particulars doe in force nothing For if the Major be taken universally it is false Whosoever is God in him are not two natures this generall proposition is false The Major therefore is true as touching God the Father and God the holy Ghost but not as touching God the Son incarnate Repl. 1. But nothing can be added unto God by reason of the great perfection and simplicity of his nature Christ is God Therefore the humanity could not be added to his divine nature Answ Nothing can be added to God by way of perfection that is whereby his essence may be changed and perfected but by way of copulation or union Now in that God the Word joyned the humane nature unto him personally there came no change or great perfection thereby to the Word which took it but to the nature which was taken Repl. 2. Humane nature cannot come unto him 1 Tim. 6. â—â— who dwelleth in the light that none can come unto Answ This is true if so God of speciall grace doth not assume and take it unto him Repl. 3. But it is ignominious for God to be a creature Christ-man is God Answ The changing of the God-head into a creature would have been ignominious and reproachfull unto the Word but that the God-head should be united unto a creature is most glorious unto God as who by that meanes hath demonstrated and made knowne his infinite both goodnesse and wisdome and justice and power to the whole world 2. Whether Christ be one person or moe 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 divine and humane is truly designed by the concrete termes or voyces of both natures For it is requisite that one and the same should be Mediatour both by merit and by power or efficacy But they who make two persons make also two Christs with Marcion and Nestorius See Iren. Lib. 3. cap. 17. advers haeret The one a man passive and crucified the other God not crucified
and omnipotency not of his flesh but of his God-head united thereunto by which Christ-man doth effectually apply to us those benefits which he hath obtained for us of his Father Now to acknowledge when we worship Christ the Mediatour these things in him and to professe the same both in words gestures and actions is the honour which is due and is exhibited by us to his humanity by reason of the God-head united thereto yet so that this veneration of his humanity is not separated from the honour which agreeth to Christ according to his God-head For with one and the same particular and individuall invocation and worship we speak to and honour whole Christ God and man according to the properties of both natures which he retaineth and will have also now in his glory and for ever to be attributed to him unitely but yet distinctly that is As the person and office of the Mediatour so the adoration or worship is compound having parts whereof some agree to the God-head some to the flesh and as in the office so also in the honour of the person the properties and operations of the natures are not separated neither yet confounded but being united are distinguished Wherefore as it doth not follow The God-head in Christ is Redemptresse by reason of the flesh assumed Therefore it is alwayes subject to sufferings and mortall did suffer and was dead So there is no necessity in this Ubiquitary argument Christs humanity is adored by reason of his God-head Therefore the same is also really omniscient omnipotent and after the same manner to be adored as is the God-head The reason is because of the fellowship or conjunction of office and honour in the person the same properties and operations in natures are wrongly and heretically inferred The summe of all is That Christs humanity is adored by reason of his God-head cometh not thereof as if his humanity also were really omniscient and omnipotent as is the God-head For by reason of these and other like properties is the God-head onely invocated but because it doth truly know understand heare our necessities cogitations desires prayers the divine intelligence and understanding which is united to it revealing and opening them unto it and also because what we crave at Christs hands the same it effectually performeth not by the bones sinewes hands fingers feet but by the force and power of the same God-head Furthermore that manner and forme of speaking whereby the properties of one nature are really attributed to the person denominated of the other nature or of both natures is usually 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 themselves interchangeably by reason of the unity of person consisting of both natures The communicating of properties hath some resemblance of the figure in speech called Senecdoche and is termed by many Synecdoche because that is affirmed of the whole person which agreeth unto it onely in respect of one of the natures as a part It is also called a mutuall and interchangeable attribution because as humane properties are attributed unto God in respect of the humanity so divine are attributed unto man in respect of the divinity 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 union of both natures A rule to be observed concerning the attributes or properties of the office of Christ Mediatour THe names of Office and Honour agree unto the whole person in respect of both natures keeping still the difference in natures of properties and operations These attributes are rightly affirmed of subjects both concrete and abstract that is both of the person and of the natures For it is well said The God-head quickneth the manhood quickneth and God or man quickneth The attributes of office are To be the Mediatour to make intercession to redeeme to save to justifie sanctifie purge from sinnes to be Lord and Head of the Church to be worshipped to heare and such like These offices require the properties and operations of both natures not separated neither yet confounded but conjoyned and distinct For even for this very cause was it necessary that the two natures should be united in Christ Mediatour that what neither nature could doe being set apart in the work of our Redemption that Christ subsisting in both joyned together might doe and accomplish by both As therefore the natures themselves so their properties also or faculties of working and operations are proper and remain divers 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 alwayes labour and work together in the office and benefits of the Mediatour and neither without other yet doth not therefore one worke the same which the other doth But each worketh according to his property and force of working onely that which is proper to each nature and not that also which belongeth unto the other As neither the soule doth that which is proper to the body neither the body that which is proper unto the soule each doing their proper function So likewise the humanity accomplisheth not that which is proper to the God-head nor the God-head that which is proper to the manhood but the same Christ executeth and performeth one and the same office and benefit by both natures which he hath in him as parts of his person the Word working according to the property therof what belongeth to the Word and the flesh in like manner executing according to the peculiar and proper faculties therof and not according to others that which belongeth to the flesh For the properties and 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 Christs office which are called of the ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is communicatings or such as make things common the properties and operations of natures are to be distinguisht from the office of the person and from the honour which in respect of the office is due unto the person likewise one effect or act The antropall that is both of God and man or worke or benefit from one operation or action as the whole from a part The office is common to both natures but the natures proper faculties of working and actions in executing that office are not common to both natures For that the same should be both proper and common doth imply a manifest contradiction So the work and benefit of whole Christ is a certaine whole thing and is as it were compound and common to both natures but there are two parts hereof and diverse operations proper to each nature which are wrought joyntly and belong to the same person which is Christ God and man that is
both are wrought of one person according to diverse causes and originals of working or according to diverse natures but not by one and the same nature By these grounds it is easie to dissolve and assoile most of the sophismes and cavils with which at this time both the Swenckfieldians ard Ubiquitaries are wont to glose and blanch that their reall communicating of essentiall properties in natures and their Eutychian deifying of Christs flesh and to thrust the same upon the simpâ—e for the true majesty of Christ himselfe For thus they reason The office and benefits of the Mediatour his Redemption intercession purging from sins quickning sitting at the right hand of the Father his dominion and Lordly power over all creatures his presence with the Church beholding ruling all things raising the dead judging both quick and dead all these agree to Christ according to both natures Therefore the humâ—â—â—y as well as the divinity is also it selfe really omniscient searcher of hearts omnipotent present in the substance of his body at the same moment in all places doth of it selfe know all things heare our complaints and prayers give the holy Ghost and work by him in the hearts of the chosen faith and conversion and to conclude in respect of these things the humanity it selfe also is for it selfe adorable and to be adored as well as the God-head To these and the like there is one and a ready answer namely That it is ill going from the person and from the office and honour of the person to the properties and operations of the natures Or The society and conjunction of the office and honour doth not cause or inferre the same properties or operations of both natures Or In the affirmation of the office and honour are not signified the same properties of both natures nor the working of the same operations but the conjunction or concurrence of distinct operations proceeding from distinct properties to the same effect or action Theantropall that is of God and man The reason is Because of redemption quickning adoration and the like which are the functions benefits and worship of the whole person there are moe and diverse manners and parts which will agree really to one and the same person but not to one and the same nature but some to the God-head onely some onely to the manhood Wherefore this Major of the reason is false Whatsoever things agree unto Christ God and man according to both natures the same also doe agree after the same manner and as touching all parts to both natures For it doth not follow Because the God-head is Redemptresse therefore also it suffered and was dead Now That those things which in the person and office of the Mediatour are and abide proper unto one nature neither are made nor are by reason of the union common to both natures may be shewed at large but now let these few suffice 1. Such as is the union of the natures such is the communicating of the properties But the union of the natures was not made in the natures or into one nature but in the person or in one person Therefore the communicating of the properties was made in the person not in the nature that is the union maketh the properties of both natures common not to one nature but to one person For not one nature but one person hath truly as two natures so also double properties and operations and those infinitely differing created and increate finite and infinite Wherefore as by union the manhood was not made the God-head or God so neither is it immense infinite and omnipotent But contrariwise man is truly and really as God eternall so omnipotent also and every-where and giver of the holy Ghost The reason is because not the manhood but the man-Christ hath indeed in his substance the eternal and immense God-head 2. That which is proper to one cannot be common to moe that is cannot exist or be found together in other subjects also of divers natures For To be proper and To be common are contradictory and therefore in farthest repugnancy 3. There cannot be made one omnipotency and one omnipotent operation to be both natures whereby as well the manhood as the God-head should be really omnipotent and work divine things but there must needs be also one essence of both whereby the manhood also must be really God For the omnipotency which they will have one and the same to be communicated to the flesh is the God-head it selfe 4. If Christs humanity in the office of the Mediatour doth it self really and effectually performe not onely that which belongeth unto the flesh but also those things which are proper unto the God-head then either his God-head shall be idle and doe nothing in the work of our Redemption or surely the flesh assumed shall doe more and more shall be due and yeelded unto it than unto the Word which assumed and took it 5. If the flesh because it is said to be quickning is sort also may it be said that the God-head also because it is Redemptresse is subject to suffering and did suffer For both quickning and redeeming are properties of the office common to both natures but not after one and the same manner 6. The whole Majesty of the God-head is that it is an essence existing not of another but of it selfe and subsisting by it selfe spirituall or incorporeall eternall immense unchangeable of infinite power wisdome goodnesse c. That is the whole Majesty compriseth all the perfections and operations proper unto the God-head But omnipotency is the whole Majesty of the God-head according to the supposition of the Ubiquitaries For so Schmideline writeth in the 142. conclusion of his disputation of the Lords Supper and of the communicating of the properties had at Tubing in the yeere 1582. In the word omnipotency I comprise the whole Majesty of the God-head And in his 143. conclusion Omnipotency is the very essence it selfe of the God-head c. Therefore If Gods omnipotency be really communicated to Christs humanity so that this also is by reason of the omnipotency communicated unto it really omnipotent of necessity then by reason of the same omnipotency really communicated Christs humanity shal be indeed an essence subsisting of it self and by it self incorporeall eternall immense Creatresse of all things that is God himselfe blessed for ever and so by consequent the divine person For an essence intelligent subsisting by it selfe and 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 majesty of the flesh and such like is not a reall communicating of the essentiall properties of the God head made into the humane nature or an omnipresence omniscience omnipotency that is a God-head of the manhood For such a communicating should not perfect but destroy the manhood and convert it into the God-head and dissolve the personall union of distinct natures but
it is 1. The very union of the humanity with the Word in such sort as it being created and finite doth together with all the essentiall properties thereof subsist not in a created person of the same humane nature but in the increate and eternall person of God the Word by reason of which union God the Word but not the God-head is and is called truly man and contrary man but not the manhood is and is called truly eternall God No dignity and eminency can be imagined greater than this neither doth it agree to any but to the flesh of Christ only 2. It is the excellency of gifts For these Christs humanity received without measure that is all whatsoever and most great and most perfect that may fall into a created and finite nature 3. The office of the Mediatour to the performing whereof the united but yet distinct properties and operations of both natures doe necessarily concur 4. The honour and worship which by reason of the Mediatourship agreeth and is given to whole Christ according to both natures keeping still as was before said the difference of properties and operations in natures Now whatsoever testimonies some bring either out of the Scriptures or out of the Fathers which were sound in faith thereby to prove that their Eutychian transmutation and a third kind of communicating forged by themselves that is exequation or equalling of natures all those testimonies indeed belong either to the grace of union of the natures which is signified by the communicating of properties or to the grace of Christs headship which compriseth the office and honour of the Mediatour which are affirmed of whole Christ by way of communicating or to the habituall grace that is the created gifts which Christ received without measure which are properly affirmed of the flesh or humanity These gifts which are also called graces are not properly effects of the personall union as are the attributes or properties of the natures and office 1. Because they are communicated to the manhood as well of the Father and the holy Ghost as of the Word or Son For he is said to have received of the Father the spirit without measure that is abundantly likewise to be annointed with the holy Ghost And if the gifts were effects of the union it would follow of necessity that the flesh was united not to the Son onely but to the Father also and the holy Ghost 2. The union of the flesh with the Word was from the very moment of the conception alwayes most perfect But the consummation and perfection of gifts was not untill the accomplished time of his resurrection and ascension For he was indeed humble weake and contemned he was indeed ignorant of some things he did indeed increase in wisdome stature and in favour not with men onely but also with God himselfe 3. The flesh when it was in the state of humility had not immortality or a nature not subject to sufferings or the like and yet remained it alwayes united with the Word Wherefore the habituall gifts or graces of the humanity for which it is also in it selfe really wise mighty just holy follow not the personall union in respect of dependency as the effect followeth and dependeth of his cause but only in respect of order Because indeed the humane nature was first to subsist and be before it were inriched with gifts and it subsisted united to the Word in the very first moment of the conception But after what manner the humanity is united unto the Sonne of God hath been said before For by the speciall and miraculous working of the holy Ghost in the womb of the Virgin of her bloud was the flesh of Christ formed sanctified and united according to subsistence or personally unto the Word 4. Why it was necessary that the two natures should be united in the person or subsistence of the Sonne of God FOr what cause Christ our Mediatour was to be together both a true and perfect just man and true that is by nature man and withall true God hath been declared of us before in the Common-place of the Mediatour For the work of our Redemption could not have been compassed and finished by the Mediatour without the concurrence of divers natures and operations in the same person For albeit he suffered and died in the flesh yet his passion and suffering could not have that force and efficacy to redeem justifie and sanctifie us neither could Christ have applyed those benefits unto us except he had been withall true and naturall God Of the incarnation of the Word the confession made by the Fathers of Antioch against Paulus Samosatenus This confession in taken out of the Acts of the first Ephesâ—â—e Councell WE confesse our Lord Jesus Christ begotten before all worlds of his Father but in the last times borne according to the flesh of the Virgin by the holy Ghost subsisting in one person only made of the celestiall God-head and humane flesh Whole God and whole man Whole God also with his body but not according to his body God whole man also with his God-head but not according to his Godhead man Againe whole adorable also with his body but not according to his body adorable Whole adoring also with his God-head but not according to his God-head adoring who le increate also with his body but not according to his body increated Whole formed also with his God-head but not according to his God-head formed Whole consubstantiall with God also with his body but not according to his body consubstantiall as neither also according to his God-head he is co-essentiall with men but he is according to the flesh consubstantiall unto us existing also in his God-head For when we say he is according to the spirit consubstantiall with God we doe not say he is according to the spirit co-essentiall with men And contrarily when we affirme him to be according to the flesh consubstantiall with men we doe not affirme him to be according to the flesh consubstantiall with God For as according to the spirit he is not consubstantiall with us for according to this he is consubstantiall with God So on the other side he is not according to the flesh co-essentiall with God but according to this he is consubstantiall with us And as we pronounce these to be distinct and divers one from the other not to bring in a division of one undivided person but to note the distinction and unconfoundablenes of the natures and properties of the Word and the flesh so we affirme and worship those as united which make to the manner of the undivided union or composition Vigilius Lib. 4. against Eutyches IF there be one nature of the Word and flesh how then seeing the Word is every-where is not the flesh also found every-where For when it was in the earth it was not verily in heaven and now because it is in heaven it is not verily in the earth and insomuch it is not as
of all mankind to be laid upon him Hereof it was that he cried with a loud voyce My God my God why hast thou forsaken me as if he should say Why doest thou not drive and put away from me such torments Mat. 27.46 We see then what and how great things Christ hath suffered for us Quest But whereas the divine nature was united to the humane how could it be that the humane nature should be so broken and weakened that he should breake forth into such out cries especially seeing other Martyrs have been much more stout and courageous in their torments Why Christ was more weakened is his Passion than other Martyrs in theirs Ans The cause hereof was the diversity of the punishment which Christ indured from that which other Martyrs abide Saint Laurence lying on the grid-iron felt not Gods dreadfull wrath against his owne sins and the sins of mankind the whole punishment whereof was laid on the Sonne of God as Esay saith Christ was stricken and humbled for our iniquities Saint Laurence I say then felt not God angry and striking but reconciled and appeased with him gracious and favourable towards him neither sustained he as Christ sustained the horrours of death and hell but had great comfort in that he suffered for the confession of the Gospel and was assured of remission of his sins by and for the Son of God on whom God laid them as it is said Behold the Lamb of God which taketh away the sinnes of the world John 1.29 Hence is it that S. Laurence may seem to have bin more stout and courageous in his martyrdom than Christ in his Passion And hereof it was that the humane nature of Christ though united to the God-head did sweat bloud in the Garden brake into that out-cry My God my God why hast thou forsaken me Mat 27.46 not that there was any separation of the natures but because the humanity was for a time forsaken of the Divinity Lib. 3. adverl haetel Three differences betweene Christs Passion and mens sufferings in as much as the Word as Irenaeus speaketh was at quiet and assisted not nor delivered the afflicted man-hood untill a sufficient Passion was finished and fulfilled Christs Passion therefore differeth from the torments of other men 1. In the very forme for Christ felt the whole wrath of God both in his body and in his soule others not so 2. In the impulsive cause for Christ suffered not for his owne sins but for ours 3. In the end for Christs Passion is the ransome and onely propitiatory sacrifice for our sins the sufferings of other men are no ransome but either punishments or trials or witnessings of the truth Object 1. The order of Gods justice permitteth not that the innocent and righteous should suffer for the unrighteous For it is the point of justice to punish the guilty offendors But Christ was an innocent Therefore Christs Passion seemeth to overthrow Gods justice Ans The righteous may not suffer for the unrighteous unlesse these conditions concurre in his Passion 1. That of his own accord he offer himselfe to punishment 2. That he so voluntarily offer himselfe to punishment that he be able also to pay a sufficient ransome for the offendors whose punishment he undergoeth 3. That he be able to preserve himselfe from perishing therein and able to recover thence 4. That he effect in those for whom he satisfieth that they offend no more hereafter 5. That he be of the same nature which the offenders are for whom he satisfieth If such a satisfier be deputed Gods justice is no way impaired For thus both he that suffereth and they for whom he suffereth are saved Now Christ is such a satisfier For Christ both performed all the forenamed conditions and is not only a man of the same nature with us but we in a nigher degree of conjunction with him are his very members In regard whereof his punishment becometh our punishment and the Apostles every where teach that we all suffered and died in Christ For when the head is afflicted all the members suffer with it More of this argument shall be spoken hereafter in the Article of the remission of sinnes In a word these conditions must concurre to this that one should satisfie for another 1. This satisfaction must be sufficient 2. It must be voluntary 3. It must content him to whom it is due These all are found in Christs satisfaction Object 2. Betweene the satisfaction and the crime there must be some proportion But betweene one mans Passion and the sinnes of infinite numbers of men there is no proportion How then may the ransome of Christ alone answer for the sins of an infinite number of men Answ It may and that for these two causes 1. For the dignity of the person suffering because he is true God and a pure and unspotted man 2. For the grievousnesse of his punishment because he suffered that which we should have suffered for ever His passion therefore is equivalent to everlasting punishment yea it surpasseth it For that God should suffer is more then that all the creatures should perish everlastingly It was the strangest miracle that ever hapned that the Son of God should cry on the Crosse Mat. 27.46 My God my God why hast thou forsaken me Repl. God cannot die and suffer Christ suffered and died Therefore he is not God Answ God that is the person which is onely God cannot suffer or is impassible according to that whereby he is God But Christ is not onely God but man withall Or we may grant the whole reason For Christ was not God according to that wherein he suffered and died that is his humanity Repl. If Christ be not God according to that wherein he suffered then it is false which is said God hath purchased the Church with his owne bloud Answ 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 by his bloud which he shed in his man-hood What the communicating of properties is The communicating of the properties is to attribute that to the whole person which is proper unto one nature and this is attributed in a concrete voyce not in an abstract because the concrete voyce signifieth the person in which are both natures and the property of that nature whereof something 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 be affirmed of the whole person so that property it selfe be in the person but contrariwise of the abstract name only the properties of that nature are affirmed unto which they properly belong As of the God-head which is the abstract name no property of the man-hood may be affirmed but only the properties of the God-head because
the God-head signifieth not the person which hath both names but only the divine nature it selfe But of God which is the concrete name the properties not of the God-head only but of the man-hood also may be affirmed because God signifieth not the divine nature but the person which hath both the divine nature and the humane Object 3. There is no proportion between temporall punishment and eternall Christ suffered onely temporall paines and punishments therefore he could not satisfie for eternall punishment Answ There is no proportion between temporall and eternall punishment if they be considered as being both in the same subject but in diverse subjects there may be The temporall punishment of the Son of God is of more value and worth than the eternall punishment of the whole world for divers causes heretofore alledged Object 4. If Christ satisfied perfectly for all then all must be saved But all are not saved Therefore he satisfied not perfectly for all Answ Christ satisfied for all men as concerning the application of his merit and satisfaction True it is that Christ fulfilled the Law two wayes 1. By his owne righteousnesse 2. By satisfying for our unrighteousnesse and both these he performed most perfectly But the satisfaction is made outs by our private application which is two-fold the former is wrought by God when he justifieth us for his Sons merit and causeth us to cease from sin the latter is effected by us through faith For we then apply unto our selves the merit of Christ when by a true faith we are perswaded that God remitteth our sins for his Sons sacrifice and satisfaction and without this application Christs satisfaction availeth us nothing Object 5. There were also propitiatory sacrifices in Moses Law Answ There were no sacrifices which might properly be termed expiatory but those that were were shadowes onely of Christs sacrifice which onely is propitiatory Hebr 10.4 1 John 1.7 1 John 2.2 For it is impossible that the bloud of Buls and Goates should take away sinnes The bloud of Jesus Christ cleanseth us from all sinne He is the propitiation for the sinnes of the whole world 2. Whether Christ suffered according to both natures 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 divine nature is immutable impassible immortall and very life it selfe which cannot die Now he so suffered according to his humanity that by his death and passion he made satisfaction for infinite sinnes of men And the divinity sustained and upheld the humanity in the griefes and paines thereof and raised it againe to life when it had been dead Christ was put to death concerning the flesh but was quickned in the spirit 1 Pet. 3.18 4.2 John 2.19 Rev. 1.18 John 10.18 For Christ also hath once suffered for sinnes the just for the unjust that he might bring us unto God Destroy this Temple and I will raise it up againe in three dayes I was dead and loe I am alive I have power to lay downe my life and to take it up againe These testimonies prove that there was another nature in Christ besides his flesh which other nature neither suffered nor died Irenaeus saith As Christ was man that so he might be tempted Lib. 3. cont hares so he was the Word that so he might be glorified The Word indeed and Deity so resting in him that he might be tempted crucified and suffer death and yet united to his humanity that so he might overcome temptation death c. Object God purchased the Church with his owne bloud therefore the God-head suffered Ans It doth not follow Acts 20.28 because an argument from the concrete which is God to the abstract which is the God head is of no consequence Againe the kind of affirmation is altered God is said to have dyed by a figurative speech which is Synecdoche use when 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 this affirmation admitteth no figure seeing the subject in it is a meer abstract The concrete signifieth the subject or person having the nature or forme but the abstract signifieth the bare nature and forme onely Wherefore as the argument doth not follow A man is compounded of the clements and is corporeall Therefore his soule also is corporeall this cannot follow because all things agree not to the forme which agree to the subject the soule is the forme of man man is the essentiall subject of the soule So neither doth it follow Christ-God died therefore Christs God-head died For from the concrete to the abstract the reason doth not follow 3. The causes impellent or motives of Christs Passion John 3.16 1. THE love of God towards mankind So God loved the world that he gave his only begotten Son 2. The mercy of God towards man fallen into sin Of his mercy he saved us Titus 3.5 3. The will of God to revenge the injury of the Devill who in reproach and despight of God averted us from him and maimed the image of God in us in despight of the Creatour 4. The finall causes or ends of the Passion THE finall causes and fruits of Christs Passion are all one save that they differ in divers respects For in respect of Christ who suffered they are termed finall causes in respect of us they are called fruits The finall causes or ends of his Passion are 1. The manifesting of the love goodnesse mercy righteousnesse of God while he punisheth his Sonne for us 2. That his Passion might be a sufficient ransome of our sins or the redeeming of us The chiefe finall causes then are The glory of God and our salvation To the former finall cause belongeth the knowledge of the greatnesse of sinne that we may know how great an evill sinne is and what it deserveth To the latter belongeth our justification wherein all the benefits are comprehended which Christ merited by dying and by his freeing himselfe from death Hence know we that death is not now pernicious and hurtfull to the godly and therefore not to be feared Quest 38. For what cause should he suffer under Pilate as being his Judge Answ That he being innocent and condemned before a civill Judge a John 18.38 Mat. 27.24 Luk. 23.14 15. John 19.4 might deliver us from the severe judgement of God which remained for all men b Psal 69 5. Esay 53.45 2 Cor. 5.21 Gal. 3.13 The Explication MEntion is made of Pilate in Christs Passion 1. Because Christ did receive from him a testimony of his innocency that thereby we might know that he was pronounced innocent by the voyce of the Judge himself 2. That we might know that he though innocent was notwithstanding solemnely condemned 3. That we might be advertised of the fulfilling of the prophecy Eâ—ck â—1 27 I will over-turne
feigne and imagine in the Major proposition are altogether the same with the things which are affirmed that is the same in them is affirmed of the same and so these manners are that in which lyeth the contradiction For they say Christs body is every where according to the manner of majesty Being demanded what they meane by majesty they answer omnipotency and immensity To say then Christs body is every-where as touching the manner of majesty not as touching the mannor of a naturall body is nothing else even by their owne judgment than Christs body to be every-where according to the manner of immensity or infinity and not to be every-where according to the manner of finitenesse Now verily they trimly take away the contradiction by thus distinguishing For the manner of immensity is nothing else but immensity and immensity and to be immense are both affirmed of the same Wherefore as these are contradictory To be every-where and To change place or Not to be every-where so are these also contradictory The same body to be immense and To be finite Immensity and finitenesse to agree unto the same or the same body to be every-where or immense according to the manner of immensity or majesty and not to be every-where but to change place and to be finite according to the manner of finitenesse or a naturall body Wherefore it is manifest which was before also confirmed That Christ ascended locally and that therefore this Article is to be understood of Christs locall ascension Object 2. Contraries or opposites ought to be expounded after the same manner that the contrariety and opposition may be kept But these Articles Hee ascended into heaven Hee descended into hell are opposed one to the other Therefore as the Article of Christs descension is taken in a figurative meaning that is of his great humiliation so ought also the Article of his ascension to be taken of his great majesty not of any locall motion Answ We answer first to the Major Opposites are to be expounded after the same manner except such manner of explication be disagreeing from the Articles of faith and from other places of Scripture But this Article the Scripture it selfe understandeth of a locall ascension Acts 1.11 Hee shall so come as yee have seen him goe into heaven howsoever it understand that other of a spirituall as wee have heretofore proved And that thus we understand both these Articles the Analogy of faith requireth 2. We deny the Minor For these two Articles are not opposed For his ascension into heaven is not the furthest degree of his glory as his descension into hell is the furthest degree of his humiliation But the furthest and highest degree of his glory is his sitting at the right hand of the Father Therefore as touching this Article of his sitting at the right hand of his Father we grant the Major For unto this Article is the descension into hell opposed whereupon also the Scripture doth not interpret properly but figuratively these two Articles of Christs descension into hell and of his sitting at the right hand of his Father 3. If Christs ascension be construed of any equalling of his man-hood with his God-head all the other Articles concerning the true humanity of Christ shall be utterly overthrownâ— a Mat. 23.20 Quest 47. Is not Christ with us then untill the end of the world as he hath promised Ans Christ is true God and true man and so according to his man-hood he is not now on earth b Hebr. 8.4 Matth. 26.11 John 16.28 John 17.11 Acts 3.21 but according to his God-head his majesty his grace and Spirit he is at no time from us c John 14.18 Matth. 28.20 The Explication THis Question is a prevention of an objection of the Ubiquitaries who argue thus Object But Christ promised that hee would be with us untill the end of the world Therefore hee did not so ascend into heaven but that hee is now also on earth and that every-where in his humane nature Answ They inferre more in their conclusion then the premisses inforce Christ is with us in that spirituall union whereby wee his members are joyned to him our head And further he speaketh of the presence of his whole person to which he attributeth that which is proper unto the God-head In like manner he saith before his passion when as yet he conversed on earth with his Disciples I and my Father will come unto him and will dwell with him this he speaketh John 14.23 as touching his God head which was and is in heaven and by which as the Father is with us so he is otherwise we might reason also thus I go away saith Christ Therefore he is not at all with us But it is attributed improperly to his other nature namely to his humanity What the personall union of two natures in Christ is that he abideth with us in respect of that personall union which is the secret and wonderfull indissoluble uniting and knitting of the two most diverse natures of Christ divine and humane into one person so that these two natures being in such wise linked and conjoyned absolve the essence of Christs person and one nature should be destroyed if it were sundered from the other both notwithstanding retaining their peculiar and severall properties whereby one is distinguished from another Saint Augustines Explication is on this manner That which Christ saith Loe Tract 50. in Johan I am with you alwayes unto the end of the world is fulfilled according to his Majesty Providence and unspeakable Goodnesse But as concerning that flesh which the Word tooke and after which he was borne of the Virgin taken by the Jewes crucified on the Crosse taken downe from the Crosse wrapped in linnen clothes laid in the Sepulchre manifested in the resurrection as concerning it yee shall not have him alwayes with you Why so Because as concerning the presence of his body he conversed forty dayes with his Disciples and they accompanying him to see him not to follow him he ascended into heaven and is no longer here For He is there sitting at the right hand of God and He is here for the presence of his Majesty hath not left us Againe according to the presence of Christs majesty we have Christ alwayes according to the presence of his flesh it was truly said unto the Disciples Yee shall not have me alwayes For the Church injoyed him a few dayes as concerning the presence of his flesh now it layeth hold on him by faith but seeth him not with corporall eyes Christ therefore is present with us 1. By his spirit and God-head Five manners of Christs presence 2. As touching our faith and confidence wherewith we behold him 3. In mutuall dilection and love because he loveth us and we him so that he doth not forget us 4. In respect of his union with humane nature that is in the conjunction of the soule with the body For
the same spirit is in us and in him who joyneth and knitteth us unto him 5. In respect of that hope which we have of our consummation that is that certaine hope which we have of coming unto him Quest 48. Are not by this meanes the two natures in Christ pulled asunder if his humanity be not wheresoever his divinity is Answ No For seeing his divinity is incomprehensible and every-where present a Jer. 23.24 Acts 7.49 it followeth necessarily that the same is without the bounds of his humane nature which he took to him b John 3.13 Col. 2.9 John 3.13 John 21.15 Matth. 28.6 and yet it is neverthelesse in it and abideth personally united to it The Explication THis Question is another argument and instance of the Ubiquitaries For thus they argue Object In Christs person the two natures are joyned in an unseparable union Therefore wheresoever Christs God-head is there also must his humanity needs be Answ These two natures remain in such sort joyned and united that their property remaineth distinct and neither is turned into other which would fall out if each nature were infinite and every-where Repl. Those two natures whereof one is not where is the other are sundered neither remaine personally united but are separated In Christ are two natures whereof one which is his humanity is not where is the other which is his God-head Therefore the two natures in Christ are not united but separated Answ The Major is true being understood of two equall natures that is either both finite or both infinite but false of unequall natures that is of those whereof one is finite and another infinite For the finite nature cannot be at once in moe places but the infinite nature may be at once both whole in the finite nature and whole without it and this may we indeed consider and observe in Christ For his humane nature which is finite is but in one place but his divine nature which is infinite is both in Christs humane nature and without it and even every-where Repl. There must notwithstanding be made a separation in another part where the humane nature is not though there be no separation where it is Answ Not at all Because the God-head is whole and the same in the humane nature and without it Gregory Nazianzen saith The Word is in his Temple and is every-where but after a speciall manner in his Temple Repl. If Christs humane nature be not adorned with divine properties it followeth that there is no difference between Christ and other Saints For no other difference can be found but the equalling of his manhood with his God-head For the difference between Christ and the Saints is either in substance and essence or in properties but not in substance because the whole God-head dwelleth as well in the Saints as in Christ Therefore in properties Answ We deny that there is any difference between Christ and the Saints either in substance or in properties or gifts for this enumeration or reckoning is not perfect and complete There is wanting a third difference wherby Christ is distinguished from all Saints namely the secret personall union of both natures which is in Christ not in the Saints For in Christ dwelleth the fulnesse of the God head bodily so that Christ-man is God and Christ-God is man and thus the God head dwelleth not in the Saints Repl. It is said God hath given him a name above every name Ans 1. God hath given him such a name that is together with his God-head For as the God-head so the properties of the God-head were given him of the Father Three pestilent weeds growing in the Ubiquitaries garden 2. God gave such a name to him that is to Christ man by personall union not by any exequation or equalling of both natures For as the God-head so are the properties thereof given By these three objections it appeareth that the Ubiquitaries of whom these things are brought fall into foule errours Nestorianisme Into the errour of Nestorius because they sunder the united natures in Christ whilst instead of the union of the natures they substitute the exequation and equalling or the operation and working of one by the other For two things two spirits and two natures may be equalled or mutually work one by another without personall union Iuty chianisme Into the errour of Eutyches because they confound the same natures Artianisine They disarme us of those weapons wherewith we should fight against Arians and Sabellians For they doe foulely enervate and weaken all those places which prove Christs divinity by drawing them to the equalling of his humane nature with his divine 3. Wherefore Christ ascended into heaven CHrist ascended first for his owne and his Fathers glory For his Fathers and his owne glory Ephes 4.10 Phil. 29.10 11. For He was to have a celestiall Kingdome Therefore he might not abide in earth He that descended is even the same that ascended farre above all heavens that he might fill all things Wherefore God hath also highly exalted him that at the name of Jesus every knee should bowe and that every tongue should confesse that Jesus Christ is the Lord unto the glory of God the Father 2. It was meet that the head should be glorified with excellency of gifts above all the blessed as being the members of that head which could not have been done in earth For our sakes He ascended in respect of us and that for foure causes To make intercession for us Rom. 8.3 4. That he might gloriously make intercession for us Christ is at the right hand of God and maketh intercession for us Now he maketh intercession for us 1. By the worth of his sacrifice already offered which is so great that the Father in regard thereof ought to receive us into favour 2. By his owne will whereby he uncessantly desireth that the Father should receive us into favour at the view and remembrance as it were of the sacrifice performed by him in his body 3. By the consent of the Father approving this will and desire of the Sonne accepting the value of his sacrifice as a ransome for our sins and together with his Son receiving us into favour On this wise doth Christ by his intercession apply unto us the benefits and merits of his death To this application was required his whole glorification the parts whereof are his Resurrection Ascension and Session at the right hand of the Father Object He made intercession for us also on earth Answ This intercession was made in respect of the intercession to come For of that condition he made intercession before that having accomplished his sacrifice upon earth he should present himselfe for ever a Mediatour in the celestial Sanctuary That we might also ascend John 14.2 3. That we might also ascend and might be assured of our ascension I will prepare you a place In my Fathers house are many dwelling places that
is places to abide for ever for he speaketh of continuing Christ ascended Therefore shall we also ascend The consequence is good because he is the head and we the members also he is the first-begotten amongst many brethren That he might send the holy Ghost John 16.7 That he might send the holy Ghost and by him gather comfort and defend his Church from the Divell unto the worlds end If I go not away the Comforter will not come unto you Which holy Ghost he shed on us abundantly through Jesus Christ our Saviour Object He gave the holy Ghost both before and after his resurrection wherefore he went not for that cause away as to send the holy Ghost Answ He had given him indeed before but not in such plentifull manner as in the dayes of Pentecost That sending of the holy Ghost which was from the beginning of the world in the Church was done in respect of Christ to come who should at length reigne in humane nature and give largely and in abundant manner the holy Ghost Before his ascension he gave him not in such plenty because of the decree of God who purposed to doe both by man glorified And the sending of the holy Ghost was the chiefe part of Christs glory Therefore it is said As yet was not the holy Ghost that is John 7.39 the wonderfull and plentifull sending of the holy Ghost because Christ was not as yet glorified Except I go away the Comforter shall not come unto you John 16 7. This was the cause why the sending of the holy Ghost was deferred untill the ascension 4. That he might promise for us in the sight of God that he would bring to passe that we should no more offend 4. What is the difference between Christs ascension and ours CHrists ascension and ours agree 1. In that it is to the same place They agree For we shall ascend into the same place whither he ascended 2. In that also it is to be glorified Father I will that they which thou hast given me be with me even where I am that they may behold my glory But they differ John 17.24 They differ 1. Because Christ ascended by his own power and vertue we not by our own but by his No man hath ascended into heaven that is by his own proper vertue but the Son of man We shall ascend by and for him I go to prepare you a place I will that they which thou hast given me be with me John 3.13 John 14.2 17.24 even where I am 2. He ascended to be head we to be his members He to glory agreeable for the head and we shall ascend to glory fit for members He ascended to sit at the right hand of the Father we to sit indeed in his and his Fathers throne but that only by a participation not in the same degree and dignity with him To him that overcometh will I grant to sit with me in my throne even as I overcame Revel 3.11 and sit with my Father in his throne Christ therefore ascended as head of the Church we shall ascend as members of this head that we may be partakers of his glory 3. Christs ascension was the cause of our ascension but it is not so of the contrary 4. Whole Christ ascended but not the whole of Christ because he ascended as touching his humane nature only and not as touching his divine which also is on earth But the whole of us shall ascend because we have only a finite nature and that but one ON THE 18. SABBATH Quest 49. What fruit doth the ascension of Christ into heaven bring us Answ First that he maketh intercession to his Father in heaven for us a 1 John 2.1 Rom. 8.34 Next that we have our flesh in heaven that we may be confirmed thereby as by a sure pledge that it shall come to passe that he who is our head will lift up his members unto him b John 14.2 17.24 20.7 Ephes 2.6 Thirdly that he sendeth us his Spirit instead of a pledge between him and us c John 14.16 16 7. Acts 2.33 2 Cor. 1.21 5.5 by whose forcible working we seek after not earthly but heavenly things where he himselfe is sitting at the right hand of God d Col. 3.1 The Explication 5. What are the fruits of Christs ascension 1 His intercession which hath three parts THe chiefe fruits of Christs ascension are first His intercession which signifieth 1. The perpetuall vertue and strength of Christs sacrifice 2. Both wils in Christ both humane and divine propitious and favourable unto us whereby he will that for his sacrifice we be received of his Father 3. The assent of his Father approving this his Sons will and accepting of the value of his sacrifice as a ransome for our sins and as the Father receiveth us so doth he also In sum it is the will both of the Father and the Son that Christs oblation and sacrifice should be available unto us for ever Object But before Christs ascension yea before his coming there was intercession Ans 1. That depended of this which was to be after the ascension that is it was made in respect of his intercession to come as also the whole receiving into favour from the beginning of the world For he our Mediatour made intercession before with this condition that he accomplishing his sacrifice Hebr. 5.6 should appear for ever in the heavenly Sanctuary Thou art a Priest for ever after the order of Melchisedech 2. That intercession in the Old Testament was not such as it is now in heaven For in the Old Testament the Mediatour made intercession for the worth of his sacrifice and ransome one day hereafter to be paid and the Father received the Fathers of the old Church into favour in regard of this ransome afterwards to be paid but now he receiveth us for Christs ransome already paid So also sins in the time of the Law were remitted and the holy Ghost given for the sacrifice which was to come but now both these are sealed unto us for Christs sacrifice already performed And the value of Christs sacrifice continueth for ever because Hebr. 10.14 With one offering he hath consecrated for ever them that are sanctified And the surcease of Christ from offering any moe sacrifices is no argument of an imperfect but rather of a perfect sacrifice For if he should often sacrifice after the manner of the Levitical Priests he should therefore sacrifice often because he is not able with one sacrifice to make perfect them which come unto God But he made all perfect with one sacrifice wherefore he now executeth the office of his Priesthood not by often offering and meriting but by often applying to us through the infinite worth of his sacrifice grace righteousnesse and his holy spirit which is a weightier work than if he iterated his sacrifice Our ascension into Heaven John
and governeth all things They commonly define it to be to reigne in equall power and glory with the Father That is true indeed of Christ for he doth all things likewise as doth the Father and is endued with the same power with the Father which also he exerciseth But the Son hath alwaies so reigned and the same agreeth also to the holy Ghost who yet is not said in the Scripture to sit neither doth sit at the right hand of the Father because the Father doth not governe all things especially his Church immediately by the holy Ghost but by the Son Wherefore this definition which is commonly received is not sufficient and perfect Some confound his sitting with his ascension and say it is all one But we have already shewed and proved a difference and it is absurd that in so short a Confession should be an idle speaking of the same thing twice This phrase of speech is taken from the custome of Kings Whence the phrase of Christs sitting at Gods right hand ariseth who place those whom they honour at their right hand and have their assistant assessors to whom they commit the power of government So Christ is said to sit at the right hand of the Father because the Father will rule and governe by him immediately all things both in heaven and earth This Session therefore is the supreme dignity and glory given by the Father unto Christ after his ascension Or the peerlesse exaltation of the Mediatour in his Kingdome and Priest-hood Christ alone sitteth then at the right hand of God the Father that is he is that Mediatour and person omnipotent by which the Father governeth all things immediately but especially by which he defendeth the Church against her enemies And this glory and Session of Christ at the right hand of the Father Foure things wherein Christs sitting at Gods right hand consisteth is 1. The perfection of Christs divine nature that is the equality of the Word with the Father which he did not then receive but ever had Which his Divinity though for the whole time of his humiliation it lay hidden and undiscried yet it afterwards shewed forth it selfe with power and majesty 2. The perfection and exaltation of Christs humane nature This perfection compriseth 1. The personall union of the humane nature with the Word Col. 2.9 In him dwelleth all the fulnesse of the God-head bodily 2. The excellency of gifts wisdom power brightnesse glory majesty and other graces far greater and more in number than are bestowed on all men or Angels and therefore in which he far excelleth both men and Angels Joh. 1.16 3.34 Of his fulnesse have all we received God giveth him not the spirit by measure 3. The perfection or the excellency of the office of the Medâ—atour that is the Propheticall Priestly and Royall function which Christ now as the glorified head of his Church doth in his humane nature gloriously exercise in heaven For now he is our glorious intercessor he is the glorious giver of the holy Ghost and the mighty preserver and defender of his Church This excellency of Christs office is the very exalting of Christ in all his functions that is the laying down of the infirmity of Christs humane nature and the perfection of glory which was due unto Christ both in respect of his office as being a Prophet King and Priest and in respect of his person as being God Mat. 28.18 All power is given unto me both in heaven and earth 4. The perfection of Christs honour that is the adoration worship and reverence which equally as to the Father is yielded unto Christ both of Men and Angels because he is adored and magnified of all as the Lord and Prince of all Let all the Angels of God worship him Psal 97.7 Heb. 1.6 Phil. 2.9 Hee hath given him a name above every name By these and the like speeches are signified the parts of Christs sitting at Gods right hand But the name whereof is spoken in the words of the Apostle before alledged is the excellency of the person and office of Christ and a declaration of both by his visible majesty that all may be forced to confesse that this is the King by whom God ruleth all things So also did Stephen see him standing on Gods right hand adorned with visible majesty and glory and worshipped him Christ had some parts 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 up into heaven hee was placed at the right hand of the Father A more full description of Christs sitting at Gods right hand By these parts now of Christs sitting at the right hand of the Father the definition of his sitting may be made more full in this wise When Christ is said to sit at the right hand of the Father he is said to have the same and equall power with the Father To excell all Men and Angels in his humane nature both in gifts bestowed on him more and greater than on them as also in visible glory and majesty 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 immediately his Kingdom in heaven and the whole world and chiefly To govern by his power immediatly the Church Lastly To be acknowledged and magnified of all as chief Lord and Head But how and how many waies Christ is called our Head hath been heretofore fully handled in the 32. Question of the Catechisme Christ may be said to sit at Gods right hand in respect of both natures 1. How in respect of his humanity The Session therefore at the right hand of God is the honour not of the Father or the holy Ghost but proper to the Son alone and is indeed the last degree and consummation of honour which the Son obtained in both natures but diversly in each of them For in respect of his humane nature it is a reall communication of heavenly gifts or perfect glory which the humane nature or man-hood of Christ injoyed not before the ascension But as concerning his divinity his session at the right hand of God is no change thereof 2. How in respect of his divinity but a bare laying aside that humiliation whereunto it had subjected it selfe and a manifestation of that glory which he had alwaies with the Father and had concealed in the time of his humiliation and a title of full and free challenge whereof the God-head in the assumption of humane nature had as it were discharged it selfe For as the God-head humbled it selfe so also it was againe exalted and placed at the right hand of the Father namely John 17.5 it was gloriously manifested in the flesh Father glorifie me c. Many objections are by this definition refuted As 1. The holy Ghost also is equall with God the Father Therefore we may
truly say that hee also sitteth at the right hand of the Father Ans It doth not follow because the reason is grounded on an ill definition For although the holy Ghost be as well as the Father and the Son 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 took humane nature was humbled dead buried rose againe ascended and is Mediatour And further the Father worketh immediatly by the Son only but by the holy Ghost the Father doth not work immediatly but through the Son For the same order is to be kept in their operation and working which is in the persons The Father worketh not By himselfe but Of himself because he is of none The Son worketh By himself not Of himself because he is begotten of the Father The holy Ghost worketh by himself but from the Father and the Son from whom he doth proceed Therefore the Father worketh immediatly by the Son because the Son is before the holy Ghost yet not in time but in order but mediatly the Father worketh by the holy Ghost and therefore the Son the Mediatour is rightly said to sit at the right hand of the Father but not the holy Ghost Obj. 2. 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 sit at Gods right hand Ans Again this reason also is grounded upon a bad definition Christ was alwaies glorious but hee was not alwaies advanced and exalted in the office of the Mediatourship to wit in his Kingdome and Priesthood Now first he began to have the consummation and perfection of glory which before he had not that is gloriously to rule and administer his Kingdome and Priest-hood in the heavens Obj. 3. Christ saith To him that overcometh will I grant to sit in my throne with me Therefore we also shall sit at the right hand of the Father Ans We shall sit there by participation of glory where this must be also granted that the same is the throne of the Father and the Son In the same throne many may sit but not in the same dignity but some in higher room and some in lower Many Counsellers sit neer the Prince but the Lord Chancellour only sitteth at his right hand And so Christ will not give that chief dignity and glory given him of his Father unto any other Repl. But to sit at Gods right hand is also to live gloriously and blessedly and this agreeth to us Ans This is not a full and sufficient dâ—finition because a blessed life agreeth both to us and Angels but the sitting at Gods right hand doth not Whereupon these Articles were adjoyned together He ascended into heaven Hee sitteth at the right hand of God the Father 3. Whether Christ did alwaies sit at the right hand of God THis Question should not be needfull except mens curiosity had made it such To the explication whereof is required the distinction first of natures then of time Now as concerning Christs divinity 1. That alwaies sitteth at the right hand of the Father How Christ alwaies sate at the right hand of the Father according to his divinity as sitting signifieth an equall power and honour which Christ hath even the same with the Father For Christs divine nature was from everlasting equall with the Father in honour and power Likewise as To sit at the right hand of the Father signifieth To be the head of the Church For by the Word the Father did from the beginning alwaies preserve the Church as also by him he created all things In this sense Christ was placed by his eternall generation at the right hand of the Father 2. Christ according to his Divinity also doth so sit at the right hand of the Father as hee was ordained to this his office of Mediatourship from everlasting For hee was from everlasting ordained to the Mediatourship yea even according to his divinity 3. He doth alwaies sit according to his divinity at the right hand of God in that he begun from the very beginning of the world to execute and hath executed this his office How he sate not alwaies according to it but was there placed And Christ according to his divinity was in this respect after his ascension into heaven placed at the right hand in that his divinity then began to shew it selfe glorious in his body which in the time of his humiliation had hid it selfe from being openly manifested and declared For in the time of his humiliation which was when he lived on earth his God-head also had humbled it selfe not by making it selfe weaker but by hiding it self onely and not shewing it selfe abroad Therefore thus Christ also according to his divine nature was placed at his Fathers right hand namely by laying downe that humility which he took on him for our sake and by shewing forth that glory which hee had with his Father before the foundations of the world were laid but had hid the same in the time of his humiliation not by adding any thing unto it which it had not before neither by making it more bright and powerfull neither by manifesting and declaring it before God but unto men and by using fully and freely his right and authority which right and authority Christs humanity had as it were laid downe in the taking up and assumption of humane nature John 17.5 Therefore hee saith Now glorifie mee thou Father with thine owne selfe with the glory which I had with thee before the world was This glory he had not with men Therefore he prayeth that as he had it alwaies with the Father so he might manifest it unto men Wherefore this is not to be taken as if the Word received any change or alteration of his God-head but in that sense only which hath been said Now as concerning Christs humane nature according to it he was then first placed at the right hand of the Father when he ascended into heaven then he attained to his glorification when he received that which before he had not Luke 24.26 For thus it behooved Christ to suffer and so to enter into his glory The Ubiquitaries arguments drawn from Christs sitting at his Fathers right hand Object 1. Hee that sitteth at Gods right hand is every-where Christ sitteth at Gods right hand Therefore hee is every-where Ans This reason wee grant in respect of the communicating of the properties to the person But if it be further concluded that according to the flesh he is is every-where there will be more in the conclusion than was in the premisses Object 2. The right hand of God is every-where Christs humane nature sitteth at the right hand of God Therefore his humane nature is every-where Ans We deny the consequence of the whole reason because there are foure termes in this Syllogisme For
but they were not of us 1 John 2.19 Esay 42.3 John 10.28 for if they had beene of us they would have continued with us A bruised reed shall he not break and the smoaking flaxe shall he not quench No man shall pluck my sheep out of my hand All the reprobate and hypocrites do at length finally depart from the Church and The reprobate at the length fall finally from it together with those gifts which they had they lose also those gifts which they seeme to have Object The godly also oftentimes fall away as David and Peter Answ They fall but neither wholly nor finally Which also befell unto Peter for he retained still in his mind the love of Christ although for fear of danger he denied him He acknowledged also afterwards his offence and did truly repent him thereof Saint Angustine prettily saith Peters faith failed not in his heart when open confession with the mouth failed him David also did not wholly fall away but being rebuked of the Lord by the Prophet he truly repented and shewed that his faith was not quite dead but in a slumber rather for a season therefore he prayeth on this wise Psal 51.13 Take not thine holy Spirit from me Wherefore the saints and the elect of God never fall away but hypocrites and the reprobate doe at length wholly and finally revolt and fall away for they doe so at last fall away that they never return to repentance And because the true love of God was never in them and so neither themselves ever were of the number of Gods elect saints therefore no marvell though at length they wholly and altogether depart and fall away from the Church 9. What is the use of this doctrine THe use of this doctrine is 1. That the glory of our salvation be in whole ascribed and given to God 1 Cor. 4.7 What hast thou that thou hast not received 2. That we may have sure and certain comfort This we shall have when as wee shall not doubt of those things which are here taught and that especially if every of us be certainly perswaded that the decree of God of saving his elect is altogether unchangeable and further that himselfe also is of the number of the elect even a member of the invisible Church and therefore shall never depart from the Church and communion of saints The meaning of the Article I beleeve the holy catholick Church To beleeve therefore the holy Church is to beleeve that in this visible company and society are some true repentants and truly converted and my self to be a lively member of the invisible and visible Church Quest 55. What mean these words The communion of saints Answ First That all and every one who beleeveth are in common partakers of Christ and all his graces as being his members a 1 John 1.3 Rom. 8.32 1 Cor. 1.12 1 Cor. 6.17 And then that every one ought readily and cheerfully to bestow the gifts and graces which they have received to the common commodity and safety of all b 1 Cor. 12.21 13.15 Phil. ◠4 5 6. The Explication What communion in generall is Three parts of all communion THe Articles following are concerning the benefits of Christ which either heretofore have been or hereafter shall be bestowed on the Church by the holy Ghost Communion is a respect or reference between two or moe parties which have the same thing in common The foundation and ground of this relation is the thing it selfe which is common The relative is that property of the thing to wit that it is common The terme which the community of this thing respecteth is the possessours themselves which have common fruition of one or many things What the communion of saints 〈◊〉 The communion therefore of saints is an equall participation of all the promises of the Gospel Or it is a common possession of Christ and all his benefits and a bestowing of gifts by the head Christ on each member of his body for the salvation thereof Your parts therof 1 Union with Christ It signifieth therefore 1. A conjoyning of all the saints with Christ as members with the head wrought by the holy Ghost who dwelleth in the head and in the members conforming and making them like unto their head yet reserving still this proportion that in the head he worketh all graces and that most perfectly in the members he worketh those gifts which are convenient for every one and so much as is for every one requisite and necessary Or An union and coherence of the Church with Christ and of the members amongst themselves and that union with Christ is with the whole person of Christ to wit with both his divine and humane nature For the communion of the person is the foundation of the communion of the benefits according to these sayings John 13.4 5. I am the Vine yee are the branches Abide in me and I in you As the branch cannot beare fruit of it selfe except it abide in the vine no more can ye except yee abide in mee By one Spirit are wee all baptised into one body Hee which hath not the Spirit of Christ is none of his He that is joyned unto the Lord is one Spirit Hereby know we 1 Cor. 12.13 Rom. 8.9 1 Cor. 6.17 1 John 4.13 that we dwell in him and he in us because he hath given us of his Spirit Participation of Christs benefits The communion or participation of all Christs benefits For all the saints have the same reconciliation redemption justification sanctification life and salvation by and for Christ All the saints have the same benefits common which are necessary to salvation There is one body and one Spirit even as ye are called in hope of your vocation Ephes 4.4 one Lord one faith one baptisme c. Distribution of speciall gifts The distribution of speciall gifts These particular gifts also are common to the whole Church which are bestowed on some members of the Church for the salvation of the whole body Ephes 4.12 even for the gathering together of the saints for the work of the ministery and for the edification of the whole body of Christ But they are so distributed unto every member as that some excell and goe before othersome in gifts and graces in the Church for the gifts of the holy Ghost are diverse and To every one of us is given grace Ephes 4.7 according to the measure of the gift of Christ. Use of these gifts to Christs glory and the good of the Church An errour concerning this communion refuted An obliging or binding of all the members to imploy or referre all their gifts to the glory of Christ their head and to the salvation of the whole body and of every member mutually Hence it is cleer how absurd their fancy is who contend that the communion is a subsistence or personall being of Christs body among our
the light 1 John 1.7 we have fellowship one with another and the bloud of Jesus Christ his Son cleanseth us from all sin And further this communion whereof Saint Paul speaketh is our union with Christ and fruition of all his benefits by faith Hither belongeth the similitude of the body and the members the vine and the branches which have nothing to doe with any corporall eating This communion was and is common to all the faithfull from the beginning unto the worlds end But they could not eat the body of Christ corporally by their mouth That we might grow up unto him by whom all the body is coupled and knit together Eph. 4.15 16. He that is joyned unto the Lord is one spirit 1 Cor. 9.17 And by one spirit are we all baptised into one body Hereby know we that we dwell in him and hee in us 1 John 4.13 because hee hath given us of his Spirit This union therefore is that communion which is wrought by the holy Ghost wherefore it is spirituall For bread cannot be this communion but by a figure as it is a signe Repl. He that is guilty of the body of Christ eateth it They who receive unworthily are guilty of the body of Christ Therefore they eat it corporally for spiritually they cannot because if they could so eat it they should not be guilty Answ The Major is false For he is guilty of Christs body who by his sins hangeth it on the crosse again and despiseth Christs benefits For any reall eating is not required to this guilt but he that will not receive Christ offered by faith is thereby made guilty So the injury done unto the Ark is said to be done unto the Lord. Repl. They that discern not the Lords body eat it But the guilty discern it not Therefore they eat it Ans It the Major be taken sacramentally as of the bread which is called and is the body of Christ it is true but if properly it is false For not to discern his body is not to give due honour to it to contemn it yea not to receive the thing signified So They are said to tread under foot the Son of God Heb. 10.29 and to count the bloud of the testament as an unholy thing who contemn him 5. They reason from the testimony of the Fathers and the godly of ancient times in the purer state of the Church Ans The sayings of the Fathers are to be understood sacramentally or of our spirituall communion Repl. 1. Augustine saith Thou shalt receive this in the bread which hung on the crosse and this is the cup which was shed out of Christs side Answ In the bread as in the signe that is together with the signe thou shalt receive the thing signified When we receive the bread we are certain that wee have Christ Repl. 2. Cyril upon John saith By naturall participation not onely spiritually but also corporally not onely according to the spirit but also according to the flesh corporally and essentially Answ Cyril speaketh not of the manner of eating but of the thing which was to be eaten He sheweth that we are made partakers not only of Christs spirit but also of his humane nature Now he understandeth a spirituall communion 1. Because hee citeth those places concerning it John 6. 1 Cor. 10. where no mention is made of corporall eating 2. He speaketh of the presence of Christ not in the bread but in us 3. He proveth the abiding of Christ in us by the use of the Supper not by any corporall eating 4. He so describeth it that hee saith It shall continue in the life to come 5. Hee speaketh of that communion which is proper unto the saints Now this is spirituall for otherwise it should befall also to the wicked The shifts of Consubstantiaries whereby they go about to elude and shift off certain of our objections not all for moe are objected against them 1. WEe make not say they any Capernaiticall eating Ans We demand of them whether Christ be eaten by the bodily mouth be it after a grosse or after a finer manner But how ever they answer in that opinion which they hold there is too too much idolatry for Christ refuting the Capernaites doth not distinguish the eating of him into a grosse and a finer manner but saith simply That his body cannot be eaten with the bodily mouth for he saith that he must ascend And that the words which he speaketh are spirit and life 2. We maintain not Ubiquity for there is not a word thereof to be found Ans Here is to be observed the dissention of the adversaries about Ubiquity But neither is a word to be found hereof That the body of Christ is together in two places And further of this their opinion followeth Ubiquity For he that is together and at one time in moe places must needs be infinite and therefore every-where 3. Wee overthrow not the article of Christs ascension Ans Yea but they doe overthrow it For while they hold that as often as the Supper is celebrated Christ is corporally eaten they must needs say that he remaineth and is invisible on earth But he is said to have left the world to have ascended from a lower place into an higher and to remain in heaven untill he come to judgement Now that some except that Christ doth descend from heaven as often as the Supper is administred it is already refuted 4. We take not away the doctrine of the properties of Christs humanity Ans They altogether take it away For they will have his humane nature to be such as is not seen nor felt nor limited in place Rep. But Christ did put off these infirmities and retained the essentiall properties Ans But these are very essentiall properties which being taken away the verity also and truth of his humane nature is taken away Augustine saith Take away from bodies their spaces and they shall be no where 5. Wee abolish not the doctrine concerning the communicating of properties of both natures Ans Yea but they endeavour it For they apply those properties of his divine nature which are affirmed of the whole person in the concrete to both natures I will be with you to the end of the world This they understand of both natures which is all one as if when it is said Christ God and man was circumcised one should thus conclude Therefore the God-head of Christ was circumcised as well as his flesh Repl. This only we adde That those articles belong not unto them Ans After this sort all sects may shift off all testimonies of Scriptures But they belong hither and that by a double right 1. Because they are written of the body of Christ But the body of Christ belongeth to the Supper Therefore these articles also belong hither for they shew how Christs body is to be eaten 2. They belong hither because no article of faith is at variance with another So
hell or in the greatest matter of all others impiously to blaspheme if this be not The second Argument THe blasphemie of Samosatenus Arrius and the late Anti-trinitaries is this That Christ-man is not properly and by nature God but onely by an accidentall participation of Divine properties majesty honour power and vertue The Ubiquitaries also maintaine the same consideration of the God-head of Christ-man while they define the personall union by his communicating alone of properties whereby the flesh of Christ is made omnipotent and every where So that now that man is and is called God not that hee is properly and by nature God but because in finite power majesty and glory is given him from God and all the gifts of the holy Ghost are bestowed on him without measure Now this accidentall bestowing of the God head and all the properties doth not make Christ to be properly and by nature God but only by divine grace or God unproperly so called because it is not the very essentiall God-head of the Word but a certain participation thereof in vertue and efficacy And therefore the sounder Fathers objected unto the Arrians that they took away the true and eternall God-head of Christ when they made him a God not by nature but by grace b participation onely of dignity and majesty Therefore seeing the Vbiquitaries also equalling our Immanuel with God by participation of properties onely take away his true and eternall God-head wee doe disclaime and accurse this their doctrine as blasphemous and hereticall And that they doe this their own words and opinions witnesse Brentius in recog p. 20 Anar Thes 10. â—â— p. Tubin Thes 25 26. and Apol. â—agr 29. as Brentius and Jacobus Andraeas and others of them in their writings Whence we conclude that the Ubiquitaries hold the same opinion with the Artians and the Anti-trinitaries of the God-head of Christ-man that is that all esteeme him for God not by nature but onely by grace of participation new temporary created adopted If these things be true Christ shall not be God and man Lib. 1. de Trinita but a divine man such as the Ubiquitaries repute him who as Servetus hold this opinion That God can communicate the fulnesse of his God-head give his divinity majesty power and glory unto man But wee execrate and detest the same blasphemy of both The third Argument NEstorius taught That the union of God the Word with man was wrought by the participation only of equality as touching majesty honour power vertue and operation Neither doth hee make the difference of the dwelling of the Word in mans nature which himselfe tooke and in other Saints to consist in any other thing than in those gifts and graces bestowed by God on man The selfe same also doe the Vbiquitaries teach because they cry that there is no difference between the inhabiting and dwelling of the God head in Peter and in Christ except it be taken from the communication of the gifts or properties of the God-head and they contend that by this meanes this man which was taken by the Word is God because the Word doth nothing without him but all things by him This is nothing else than to make Christ man onely God by an accident Wherefore the doctrine of Vbiquity is altogether the same with Nestorius his heresie Tert. lib. de Trin pag. 6. 10. Tertullian saith If Christ be man onely how then is he present every-where being called upon and invocated seeing this is not the nature of man but of God to be able to be present in all places By this testimony is refuted the Ubiquity of the humane nature in Christ Object But the union of the divine and humane nature in Christ is unseparable Therefore wheresoever the divine nature is there is also the humane nature Ans It is true which is said that the union is unseparable The Word never forsaketh the nature once assumed and taken But the Word is not in the humane nature as the soul is included in my body Wheresoever my body is there must my soule needs be neither is my soule at the same time without my body But the Word is not so in Christ-man But hee is so unseparably and personally in the humane nature as that he is together also without the humane nature in all the parts of the world as he filleth all and in holy men and Angels by his speciall presence The personall union of both natures doth not evert the generall action and working of his presence and majestie neither doth it let or hinder the speciall working of his presence because the Word is effectuall and worketh forcibly in the regenerate The generall points wherein the Churches which professe the Gospel agree or disagree in the controversie concerning the Lords Supper THey agree in these points 1. That as well the Supper of the Lord as Baptisme is a visible pledge and testimony annexed by Christ himselfe to the promise of grace to this end chiefly that our faith in this promise might be confirmed and strengthened 2. That in the true use of the Supper as well as in all other Sacraments two things are given by God unto us and are received of us namely earthly externall and visible signes are bread and wine and besides these also heavenly internall and invisible gifts as are the true body of Jesus Christ together with all his gifts and benefits and heavenly treasures 3. That in the Supper we are made partakers not only of the Spirit of Christ and his satisfaction justice vertue and operation but also of the very substance and essence of his true body and bloud which was given for us to death on the Crosse and which was shed for us and are truly fed with the self same unto eternall life and that this very thing Christ should teach and make known unto us by this visible receiving of this bread and wine in this Supper 4. That the bread and wine are not changed into the flesh and bloud of Christ but remain true and naturall bread and wine that also the body and bloud of Christ are not shut up in the bread and wine and therefore the bread and wine are called the body of Christ his body and bloud in this sense for that his body and bloud are not only signified by these and set before our eies but also because as often as we eat or drink this bread and wine in the true and right use Christ himself giveth us his body and bloud indeed to be the meat and drink of eternall life 5. That without the right use this receiving of bread and wine is no Sacrament neither any thing but an emptie and vaine ceremony and spectacle and such as men abuse to their owne damnation 6. That there is no other true and lawfull use of the Supper besides that which Christ himself hath instituted and commanded to be ketp namely this that this bread and this wine be eaten and drunken
thy brethren Deut. 4.9 6.20 11.19 Luke 22.32 Col. 3.16 1 Thes 5.11 The Vices contrary to the former vertue Exhort one another and edifie one another Unto the propagation of the doctrine concerning God is opposed Omitting of instructing others Mat. 25.25 An omission or neglect of occasions and ability to instruct others and to bring them unto the knowledge of the truth especially our children or others who are committed unto our trust and charge Hither belongeth Christs Parable of the servants imploying their Masters Talents in trafique I was affraid and went and hid thy talent in the earth Loathing of communications about divine matters A loathing or shunning of such talke and speech as is had of God and divine matters I will delight in thy Statutes and will not forget thy words Salvation is far from the wicked because they seeke not after thy Lawes 3. The corruption of Religion and heavenly Doctrine whereby some false thing is avouched or spread abroad concerning God Psal 119. Jerem. 13. 14. and his will or works The Prophets prophesie lies in my Name By sword and famine shall those Prophets be consumed Vertue Lauding of God II. The celebration lauding or magnifying of God which is a commemoration and recounting of Gods works and properties joyned with a liking and admiration of them before God and his creatures to this end that we may signifie and declare our liking or approbation and reverence towards God that God may excell above all things and that so our subjection to him may appeare and be manifested Psal 22.22 18. 1. 6â— 35 The Vices contrary to this vertue I will declare thy Name unto my brethren in the midst of the congregation will I praise thee O Lord our Governour how excellent is thy Name in all the world Let heaven and earth praise him c. Unto the celebration or magnifying of God are repugnant Contempt of God Rom. 1.21 Contempt of God and the omitting of his praise and divine services They glorified him not as God Contumely against God Contumely against God or blasphemy which is to speake of God such things as are contrary to his nature properties and will either of ignorance or through an hatred of the truth Levit. 24.15 and of God himselfe Whosoever curseth his God shall beare his sinne Now the Scripture distinguisheth the blasphemy of God that is A distinction between blasphemy against God and blasphemy against the holy Ghost 1 Tim. 1.13 Matth. 12.31 whatsoever is spoken contumeliously or reproachfully against God either of ignorance or against the conscience As When I before was a blasphemer and a persecuter and an oppressor but I was received to mercy for I did it ignorantly through unbeliefe from the blasphemy against the holy Ghost which is against their conscience to strive against the known truth of God whereof their minds are convicted by the testimony of the holy Ghost which sin who commit are punished by God with a blindnesse so that they neither repent nor obtaine remission Every sinne and blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men Whence it appeareth seeing Paul saith he was a blasphemer and yet obtained pardon and seeing Christ affirmeth that some blasphemy is forgiven and some not forgiven that the name of blasphemy is taken in diverse senses Cursing What it is to curse 3. All cursing and banning whereby men speak impious things of God against their neighbour as if he forsooth were their executioner to revenge their quarrel Now to curse is to whish any man evill from Gods hands All cursing and banning proceeding of hatred and thirst of private revenge to the destruction of our neighbour is ungodly because therein we desire that God should become an executioner of our lusts and desires Certain imprecations of the Saints in the Psalmes In the Psalmes and else-where there occurre certaine imprecations of the Saints against Gods enemies but these are not simply to be condemned because for the most part they are Propheticall denouncements of punishment against the unrepentant enemies of God By their example execrations may at some times be lawfull When execrations or cursings are lawfull but with these conditions 1. If we wish evill to them on whom God denounceth it even to Gods enemies 2. If we wish it in Gods cause without any private hatred or desire of revenge 3. If we wish it on condition namely if they prove incurable 4. If we so wish it that we delight not in their destruction but only desire the advancement of Gods glory and the preservation of the Church Vertue Confession of the truth we know concerning God The confession of the truth which we know concerning God which is the shewing of our judgement and opinion concerning God and his will certainly knowne out of Gods word because according as our duty bindeth us we signifie and declare our mind and knowledge for the setting forth of Gods glory and for the furthering of the salvation of others Rom. 10.10 1 Pet. 3.15 With the heart man beleeveth unto righteousnesse and with the mouth man confesseth to salvation Be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you with meeknesse and reverence The agreement difference of these three vertues of this commandement These three parts of vertues of the right and lawfull usage of the Name of God which have beene now proposed agree in this that they are a commemoration of the truth concerning God Againe they differ in this that the doctrine or propagation of true doctrine tendeth to the instruction of others The celebration of God respecteth our liking and subjection The confession of the knowne truth betokeneth the certainty of our opinion and judgement Unto the confession of the truth is repugnant 1. The deniall of the truth and of our opinion in Religion for feare of hatred The Vices 1. Deniall of the truth 1. Generall or persecution or ignominy This deniall is of two sorts the first is an universall and generall defection from true Religion which is to cast away the profession of the truth either certainly or doubtfully knowne and received with a certaine and purposed advice and with the whole hearts desire of resisting God and without any griefe or remorse of flying and shunning this casting away of the truth and without any purpose of obeying God in applying to himselfe the promise of grace and in shewing repentance This deniall is proper to Reprobates and Hypocrites 1 John 2.19 Whereof is spoken They went out from us but they were not of us for if they had been of us they would have continued with us Which for a time beleeve but in time of temptation go away Luke 8.13 And this defection if it be done against the truth certainly knowne is sinne against the holy
hearts and the hearing of prayers Answ The example is unlike For the humane understanding and minde of Christ understandeth and knoweth and his bodily eares and eyes also heare and see things whatsoever 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 unto his humanity united thereunto or also giveth unto his senses a vertue and force of perceiving things which are farthest distant Neither yet is the force or wisedome of his humane nature infinite as is the power and wisdome of the Godhead neither doth he know by any transfused vertue into him the thoughts of minds and hearts For of the measure of knowledge convenient for his manhood Marke 13.32 it is said Of that day and houre knoweth no man no not the Angels which are in heaven neither the Sonne himselfe save the Father Of the revealing of the secrets of men unto him by his divinity Marke 2.8 it is said When Jesus perceived in his spirit that thus they thought with themselves c. But now that all things are revealed unto Angels and Saints which are revealed unto the understanding of Christ by his Godhead they will never be able to prove out of the Scripture For Christs humane nature doth excell and surpasse in wisdome all Angels and Men both in respect of the personall union thereof because it is united to his Godhead and also by reason of his Mediatourship which office his humanity beareth and executeth together with his divinity yet so that there is still kept in the administration thereof the difference of both natures Wherefore this example of Christ doth not prove that the Saints know all things either by beholding the things themselves or by divine revelation from God 9. In the divine essence shine all the Images and formes of things But the Angels and Saints departed behold the essence of God Mat. 18.10 Their Angels alwaies behold the face of my Father which is in heaven Therefore they behold in God all things which we doe suffer and thinke Answ 1. The Major proposition which they put is doubt full and uncertaine For it is manifest that God knoweth all things and doth in his wisdome comprehend the most perfect and perpetuall knowledge of all things but whether that understanding of things doth so shine in God that it may also be beheld of creatures this verily they have not as yet proved out of Scripture 2. Neither is the Minor true namely That the blessed behold the essence of God whereof it is said John 1.18 No man hath seene God at any time 3. Albeit there is no doubt but the holy Angels and Men in the heavenly life injoy a cleere knowledge and an immediate manifestation of God whatsoever it is yet we are not to imagine that they naturally know all things that are in God For then should their wisdome be infinite that is equall unto Gods wisdome which is absurd and flat against the testimonies of Scripture whereas Angels also are said not to know the day of Judgement Likewise Into which the Angels desire to looke To the intent 1 Pet. 1.12 Ephes 3.10 that now unto principalities and powers in heavenly places might be knowne by the Church the manifold wisdome of God They profit therefore and increase in the knowledge of wisdome and of the counsels of God by the very execution and contemplation of Gods works Now seeing that which they speake of is no naturall but a voluntary glasse or rather a divine manifestation or inlightning that is the Angels and blessed Men have not this in their owne nature to view and see in God his whole wisedome but God according to his good will and pleasure doth manifest and communicate unto every one such a part thereof as seemeth good unto him as it is said No man knoweth the Father but the Son and he to whom the Sonne will reveale him we affirme therefore the invocation of Saints so long to want a ground and foundation and so to be superstitious and idolatrous untill they shew out of the Scripture that God would reveale unto the Saints the knowledge of the thoughts and affections of them which call upon them For that invocation which is not grounded on the certaine and expresse word of God is Idolatry 10. The friendship and fellowship of the Saints with God and Christ is so great and so neere that he cannot deny them this manifestation Henceforth call I you not servants for the servant knoweth not what his Master doth but I have called you friends for all things that I have heard of my Father have I made knowne to you Much more doth Christ this in the heavenly life These follow the Lamb wither soever he goeth Ans Revel 14.4 This cause is insufficient For this friendship and fellowship continueth although God reveale not unto them all things or whatsoever they will but onely those things which for them to know is behoovefull for their owne salvation and happinesse and for his glory 11. Christ is the onely Mediatour of redemption or the Mediatour redeeming us by satisfaction as being God and Man but the Saints are also Mediatours of intercession praying for us Hence we thus reason Moe intercessors hinder not the being of one onely Mediatour But the Saints are onely intercessors or requesters Therefore their intercession hindereth not but that Christ may be the onely Mediatour Answ We deny the Major or distinction of mediation and intercession because the Scripture teacheth that Christ our Mediatour did not only by once dying redeem us and was in the time of his humiliation suppliant unto the Father for us but that also he continually appeareth and maketh intercession for us in the presence of his Father Heb. 5.7 9. John 17.9 Rom. 8.34 Heb. 7.24 25. Heb. 9.24 1 John 2.1 Who is also at the right hand of God and maketh request for us But this man because he indureth ever hath an everlasting Priesthood wherefore he is able also perfectly to save them that come unto God by him seeing he ever liveth to make intercession for them If any man sinne we have an Advocate with the Father Jesus Christ the just Wherefore both the merit or satisfaction and intercession is Christs alone and by our confidence in him alone we are to approach unto God that is we are to aske and expect his promised blessings For the satisfaction and intercession of Christ only is of that price and worthinesse with God that for his merit only God is gracious and favourable unto us 12. Against the former answer they reply with another distinction Christ is only Mediatour and Intercessour by the worthinesse and vertue of his own merit and intercession but the Saints are Intercessours by the worthinesse and vertue of Christs merit and intercession that is their intercession prevaileth with God for us through the merit and intercession of Christ Therefore that
instituted of God or is altered or changed in them or when some are excluded from the Sacraments which should be admitted or are admitted which should by Gods ordinance be driven from them or when the people is not instructed concerning the right and lawfull use of them 3. Diligently to learne the doctrine of the Church that is daily to frequent the publike assemblies of the Church III. Vertue and there attentively to give eare unto the heavenly doctrine plainly opened and delivered and diligently to meditate after thereon and examine it but especially to spend those daies which are deputed unto the ministery and service of God in reading meditation and in discoursing of divine matters These things are made manifest by the nature and necessary dependency of correlatives For if God will have some to be diligent teachers on the Sabbath he will also have some to be diligent hearers and learners of this doctrine on the Sabbath And the study of learning is not without private meditation Therefore have the men of Beroea their commendation Acts 17.11 thus They received the word with all readinesse and searched the Scriptures daily whether those things were so But unto them especially is the study of knowing the doctrine of God enjoyned who either serve or hereafter are to serve and minister unto the Church Give attendance to reading to exhortation and to doctrine 1 Tim. 4.13 1 Tim. 3.6 2 Tim. 2.24 25. The contrary vices And Paul will have the Minister of the Church to be fit and able to instruct and to refute the adversaries Unto the study of learning the doctrine is repugnant 1. A contempt and neglect of the doctrine that is either not to afford our presence in sacred assemblies when there is no just cause to hinder us and to busie our selves in such works on the Sabbath day as might have been deferred or not to give eare and attendance to Sermons and the preaching of Gods Word or not to meditate consider and examine the doctrine of the Church 2. A neglect of learning the doctrine in Ministers or in them who of God are called to the study of learning and either are one day to serve for the propagation of the doctrine or have greater occasion and ability of learning it than others have To whomsoever much is given of him shall be much required Luke 12.48 c. 3. Curiosity which is a desire and study of knowing or hearing those things which God hath not revealed unnecessary strange and vain Prov. 25.27 Sirac 3.22 23. To search their own glory is not glory Seek not out the things that are too hard for thee neither search the things rashly which are too mighty for thee But what God hath commanded thee thinke upon that with reverence Hereof S. Paul speaketh 1 Tim. 4.7.2 Tim. 2.23 2 Tim. 4.3 Tit. 3.9 4. To use the Sacraments according to Gods institution The first day of the week the Disciples being come together to break bread IV. Vertue Acts 20.7 Paul preached unto them c. So God commanded the Passeover to be celebrated in a solemne assembly of the people and unto other holy daies and Sabbaths he assigned certaine sacrifices And in like manner God will that as his doctrine should be heard so also the right and lawfull use of his Sacraments should be seen and be held in the publike meetings and assemblies of the Church because God will have both these to be marks whereby his Church may be known and discerned from other sects and peoples Againe as the Word so also the Sacraments are an instrument or exercise to stirre and maintaine in us faith and godlinesse They are also a publike profession of our faith and thankfulness towards God and a part of Gods publike worship in the Church Therefore the use of them is most agreeable and fit for the Sabbath day Unto the right use of the Sacraments is contrary The contrary vices 1. The omitting and contempt thereof 2. The profaning of them when they are not received as God hath commanded neither by them for whom they were ordained 3. A superstitious using of them when as salvation and the grace of God is tyed to the observation of the rites and ceremonies or when they are used to such ends as God hath not appointed The uncircumcised man-child shall be cut off from his people Gen. 17.14 Esay 66.3 He that killeth a bullock is as if he slew a man He that sacrificeth a sheep as if hee cut of a dogs necke c. 5. Publike invocation on God V. Vertue whereby we joyn our confession thanksgiving prayers and desires with the Church For God will be invocated not onely privately by every one but also publiquely by the whole Church for Gods glory and our comfort that so we may the lesse doubt that God will heare us seeing he hath promised to heare not only us but also others and the whole Church praying for us together with us For therefore God hath annexed a speciall promise unto publique prayers If two of you shall agree on earth upon any thing whatsoever they shall desire Mat. 18.19 20. it shall be given them of my Father which is in heaven For where two or three are gathered together in my Name there am I in the middest of them And giving of thanks and praise unto God is promised to God as a speciall worship Psal 22.22 In the middest of the Congregation will I praise thee And the same is commanded 1 Cor. 14.16 When thou blessest with the spirit how shall he that occupieth the roome of the unlearned say Amen at thy giving of thankes seeing he knoweth not what thou sayest I exhort that first of all supplications prayers 1 Tim. 2.1 intercessions and giving of thanks be made for all men Now whereas Christ else-where commandeth that when a man prayeth he enter into his chamber Mat. 9.9 and when he hath shut his doore pray unto his Father which is in secret he by these words doth not condemne and forbid publique prayers but hypocrisie and ostentation and feigned godlinesse which the words testifie which goe before When thou prayest be not as the Hypocrites Now hypocrisie is a feigning and ostentation or shew of godlinesse We are here further to observe that in this Commandement is prescribed the publique invocation of the Church but that which was in the former third Commandement prescribed is the private invocation which concerneth every particular man Unto publique prayers is opposed 1. A neglect of the prayers of the Church The contrary vices 2. An hypocriticall presence at them without any attention and inward devotion 3. Such a reading or praying as serveth not for any edifying of the Church Thou verily givest thankes well but the other is not edified 7. Charity and bountifulnesse towards the poore that is to bestow almes VI. Vertue and performe the duties of love and charity towards the needy thereby
attributing of some proprietie unto one person of the God-head to the removing of the same from another person of the God-head The words God and Father sometimes taken essentially sometimes personally Why Father is here taken essentially Esay 6.9 Againe 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-head it is taken personally Wherefore in this place the name of Father is taken essentially and the reasons hereof are manifest 1. Because the name of Father is not here put with another person of the Godhead but with the creature of whom he is invocated So also by the Prophet Isaiah Christ is called The everlasting Father 2. The invocating of one person doth not exclude the others when mention is made of their externall and outward workes 3. Wee cannot consider God the Father but in the Son the Mediatour And the Son hath made us sons by the holy Ghost who is therefore called the Spirit of adoption 4. Christ teacheth us that wee must invocate him also John 16.23 saying Verily verily I say unto you whatsoever yee shall aske of the Father in my Name hee shall give you 5. Christ giveth the holy Ghost therefore it is he himself of whom we aske him Object 2. Christ is called and is our brother Therefore he is not our Father Ans He is our brother in respect of his humane nature but he is our Father in respect of his divine nature Object 3. If he be called the Father who hath received us into favour for Christs sake then is not Christ understood by the name of Father because hee that receiveth us into favour for Christs sake is not Christ himselfe But the Father whom wee here so call receiveth us into favour for Christs sake Wherefore hee is not Christ Ans Hee that receiveth us into favour for Christs sake is not Christ himselfe that is in the same sense and respect Christ as he is our Mediatour is hee through whom wee are received but as hee is God hee is he that receiveth us Two causes why we say Our Father Our Christ willeth us to call God our Father not my Father Confidence Thereby to raise in us a confidence and full perswasion that wee shall be heard For because we pray not alone but with us the whole Church doth with one consent pray to him he doth not reject her but heareth her prayers according to this promise of our Lord Where two or three are gathered c. Object But oftentimes thou prayest at home the Church not being privy thereunto Ans The godly and the whole Church pray for themselves and all the members with an affection and desire Love and desire is an habituall quality of the soule remaining also when thou sleepest it is not a passion quickly fleeting or passing away Therefore when thou prayest alone at home in words the whole Church prayeth with thee in affection And this also maketh much for the engendering of confidence in us because as hath been said God doth not reject the whole Church Mutuall love Two causes why Christ admonisheth us of mutuall love doth hee by this word To admonish us of mutuall love wherewith Christians being endued must pray one for another And therefore doth hee by this word in the very Proeme and entrance of the prayer admonish us of mutuall love wherewith we must be affected towards our neighbour 1. Because there is no praying without the true love of our neighbour 1 John 4.20 neither can wee be perswaded that God heareth us For if wee approach unto God not accounting the sons of God for our brethren neither will he then account us for his sons 2. Because without the love of our neighbour there is no true faith and without faith there is no true prayer For whatsoever is not of faith is sin Rom. 14.23 Object It is the part of a Father to deny nothing to his children but God denyeth many things to us therefore hee is not our Father Ans It is the part of a Father to deny nothing unto his children that is which is necessary and wholesome for them but it is the part of a Father to deny to his children things unnecessary unprofitable and harmefull Thus God dealeth with us giving us all spirituall and corporall blessings that are necessary profitable and wholesome for us Quest 121. Why is that added Which art in heaven Ans That we conceive not basely or terrenely of Gods heavenly Majesty a Jere. 23.24 Acts 17.24 25 27. and also that we look for and expect from his omnipotency whatsoever things are necessary for our soul and body b Rom. 10.12 The Explication THe second part of the Proeme is Which art in heaven that is heavenly Heaven here signifieth the habitation of God and the holy Angels and blessed men whereof God saith heaven is my throne and Christ saith In my Fathers house are many mansions Esay 66. v. 1. John 14.2 God indeed by his immense essence is every-where but hee is said To be in heaven and To dwell there because there God is more glorious than in this world and doth also there immediatly shew and manifest himself Now the Lord willeth us to call him Eight causes why wee are to call God Our Father in heaven our Father which is in heaven To distinguish him from earthly Fathers 1. Thereby to shew the opposition and contrariety of earthly Fathers and this Father that so wee should thinke that God reigneth in heavenly glory and majesty and is a Father not earthly but heavenly even hee 1. Who sitteth in heaven 2. Who ruleth every-where with heavenly glory and majesty hath soveraignty over all things and governeth by his providence the whole world by him created 3. Who is void of all corruption and change 4. Who also doth there especially manifest himself before the Angels and doth there shew what a Father he is how good and how mighty and rich To worke in us confidence of being heard 2. To raise up in us a confidence that God heareth us For if hee be our Father and one that is endued with exceeding goodnesse which hee especially manifesteth and declareth in heaven then will hee also give us all things necessary to salvation and if this our Father be Lord in heaven and so omnipotent whereby hee is able to help us then is hee able most easily to give us those things which wee aske of him To worke in us reverence of him 3. To raise a reverence of him in us Seeing this our Father is so great a Lord that is heavenly who reigneth every-where who is able to cast both body and soul into hell fire let us then reverence such a Lord and approach unto him with exceeding submission both of minde and body 4. That wee call on him in fervency of
what the highnesse of the Divinity is abased what it is that flesh without the Word acteth not what it is that the Word without the flesh effecteth not Cyrillus Thes l. 10. c. 11. Therefore even as when he wrought miracles by the Flesh we did not attribute those things to him as Man but as God So when after the manner of men he speakes any thing of himselfe which seems inconsonant to his Divinity we ought to attribute that to his Flesh for so by a congruous distribution of all his words and works we shall not deviate from the true knowledge of our Saviour V. If we consider the properties of both natures in the personall union for out of this they are not in the abstract that is in the names of the natures they cannot be changed no more then the natures themselves For we must not say The Deity is the humanity or man or created corporeall visible finite circumscribed dead buried c. neither can we say The humanity is the Deity or God or eternall uncreated incorporeall invisible infinite omnipresent omnipotent c. but we must attribute to each nature what properly belongs to it to the Divinity the divine properties to the Humanity the humane without this the essentiall difference of the natures is confounded and is changed into an Eutychian and Swenkfieldian mingling of natures for in the distinction of the properties consists the distinction of the natures and so the two natures which have the same propertie whether it be by nature or by communication shall be no longer two natures but one nature a only for it cannot be that one nature together can containe two contrary b properties Testimonies of the Ancient Doctors a Damascen l. 3. c. 14. 15. Whose nature is the same their will and action is the same but their will and action is different whose nature is different And again whose will and action is the same their nature is the same but whose will and action is different their nature is also different b Ibid. 3. c. 3. How can the same nature according to the same respect be both created and uncreated mortall and immortall circumscribed and uncircumscribed Theodoret Dial. 11. If Christ is onely one nature how can contraries be attributed to him for to be in the beginning and to take beginning from Abraham and David are altogether contraries VI. Hence it appeares that the humanity of Christ remaines not but is changed into the Divinity and so that nature is confounded Also that in Christ there remaine not the two distinct natures but that the two are changed into one if these positions be true that the humanity in and by the personall union did assume with the Word all the properties and operations of the Word that it is and operates all which the word is and operates that it is invisible uncircumscribed omnipresent c. let these positions be palliated which way you will Yea so much the rather if it be affirmed that in the humanity there are three sorts of properties to wit supernaturall preternaturall and divine and therefore we reject these subsequent doctrines of the Ancient and Moderne Hereticks as unknowne to the Scriptures and to the Catholicke faith as 1. That Christ is not truly God but meerely Man 2. That Christ according to his Deity is onely a spirit created before all that have been made of nothing 3. That he is not a true and perfect man of the same soule and body with us remaining also in glory 4. That in Christ there is one person of the Son of God another of the Sonne of Mary 5. That the personall union began in the Mothers womb but by the resurrection ascension and sitting at the right hand of the majesty of God hath its perfect consummation by equalling the two natures in glory so that the flesh body and bloud of Christ are perfectly of one essence power and efficacy with God and with the Word 6. That Christs humanity is equall with God by reason of the glory and majesty communicated to it but in the nature thereof is not God 7. That the specificall difference of the union is the reall communication of all the divine properties with the humanity so that the omnipotency omnipresence justice and majesty of the Word is really diffused into the Son of man 8. That in Christ there is a double Deity the one communicating and the other communicated or the one participating and the other participated 9. That the specificall difference of the inhabitation of the Word in the man Christ and in other holy men is placed in this that onely some of the divine properties are truly communicated to the Saints but they are all bestowed on the man Christ 10. That Christs humanity is really every-where yet not the essence of his soule and body 11. That the flesh of Christ is God 12. That the man Christ is not God naturall 13. That Christs humane nature did visibly die on the Crosse at Hierusalem and yet at the same time it was invisibly dead and alive every-where within and without the Sepulchre before and after the Resurrection 14. That Christs flesh in respect of its union with the Word which is illocall hath farre surmounted all locality and hath obtained an illocall kinde of existence in the Word 15. Adde this falshood of the Ubiquitaries that not all but halfe Christ is suffers doth that which Christ is suffers and doth according to either nature and not according to both Upon this ground they have falsly accused the Nestorian Churches of Nestorianisme for it would necessarily follow that onely halfe Christ from eternity was begotten of the Father borne of Mary walked on the earth died for us was buried rose againe and ascended to heaven which opinions we condemne and reject as hereticall ARTICLE II. of Christs death and merit I. WE beleeve that Christ our Redeemer did truly a die in the b flesh for our c sins and that with one oblation he hath for ever consecrated those who are d sanctified Testimonies of Scripture a Mat. 27.50 When Jesus againe cried with a great voice he gave up his Spirit b 1 Pet. 3.18 Christ was mortified in the flesh 1 Pet. 4.1 Seeing then Christ hath suffered for us in the flesh c Rom. 4.25 Christ was delivered to death for our offences d Heb. 10.14 Christ with one oblation hath consecrated for ever those that are sanctified II. We beleeve also that this death of Christ alone is a perfect and sufficient ransome to expiate and abolish all the a sins of the whole world that the merit of his justice is immense that the medicine of his death is universall the ever-flowing and inexhausted spring of life b eternall Testimonies of Scripture a Acts 4.12 Nor is there salvation in any other nor is there any other Name under heaven which is given among men by which they can be saved b John 1.29 Behold that Lamb of God who takes away the sins
dead after they are consumed by wormes by the power of God which notwithstanding they beleeve But what we beleeve and determine concerning God must not be measured by the shallow capacitie of humane reason from which the nature of God is most distant but rather according to his divine will revealed in his word Now these testifie that the true and eternall God is but one in number and essence 1 Cor. 8.4 Deut. 6.4 Heare O Israel the Lord our God is one Lord to wit in essence For the name Jehovah in Hebrew is from being and properly signifieth essence or being Hee is also three in persons Father Son and holy Ghost Hebr. 12.2 For Christ who is the author and finisher of our faith being willing that in the New Testament all the Gentiles should by a new sacrament be consecrated into one faith and worship of one true God commanded all to be baptised in the Name of the Father Son and holy Ghost as it were in the name and faith of one true God consisting of these three hypostases or persons For the Father is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine person Heb. 1.3 Now such as is the Father such is the Son and such is the holy Ghost Article 4. Neither are we baptised but in the Name of the divine hypostasis or person the Son then is a divine hypostasis also and so is the holy Ghost And these three divine hypostases are one and the eternall God S. John did more cleerly expresse this mysterie of the Trinitie in unitie saying There are three that beare record in heaven the Father the Word and the holy Ghost 1 John 5.7 and these three are one He calls the Son the Word usually Now by these three witnesses in Heaven he understands either three Gods or three divine persons But not three Gods for God is one therefore the three divine persons are understood And he sayes that these three are one either in essence or in personalitie but not in personalitie for so they could not be three therefore in essence And for this cause he teacheth that these three are one God in their will and consent of witnessing It may be easily proved that this mysterie of the faith was not altogether unknowne to the Fathers of the Old Testament but not so cleerly manifest to all of them as now And it is no wonder seeing the full revelation both of this and of other mysteries were reserved for the ministry of the Son of God manifested in the flesh John 1.18 as the finisher of our faith by Johns testimony No man hath seen God at any time the onely begotten Son which is in the bosome of the Father he hath declared him What the enemies of the blessed Trinitie out of humane reason or out of Scripture maliciously depraved use to dispute against this doctrine shall be explained in the progresse of our disputation 4. Neither confounding As the Noetian Sabellian Patrispassian Hereticks did who as they held but one God so they would acknowledge but one person sometime of the Father sometime of the Son sometime of the holy Ghost using this reason for a principle at this day common to Jewes Mahumetans and Hereticks That of one individuall nature there can be but one hypostasis or person which indeed is true of a finite and created individuall nature but of the divine infinite uncreated nature it is false as divine Oracles doe evince 5. Nor dividing the essence As the Tritheits doe and have done multiplying the essence of God with the divine persons against Scripture ARTICLE III. 6. For there is one person of the Father another of the Son another of the holy Ghost 7. But the divinitie of the Father Son and holy Ghost is one the glory equall the majesty co-eternall The Declaration 6. FOr there is one The distinction of the persons that one is not the other but the Father is one the Son another and the holy Ghost another is evidently taught in Scripture John 5.32 There is another who beareth witnesse of mee and who sent mee even the Father he it is that hath testified of mee John 14.26 But the Comforter which is the holy Ghost whom the Father will send in my Name John 14.16 I will pray the Father and he shall give you another Comforter But how the persons are distinguished it followes in the eighth Article 7. But of the Father and of the Son Here the consubstantialitie and co-equalitie of the divine persons is asserted against Arians and Photinians according to Scripture John 10.30 I and my Father are one to wit in the divine essence and therefore in strength and power but in respect of the humane nature the Father and Son are not one John 5.7 And these three are one to wit in respect of the divinitie and therefore in the unitie of will and testimonie So we are baptised not in the names of three but in the name as of one true God John 5.18 and Joh. 10.33 The Jewes understood that Christ made himselfe equall with God but he did not equall himselfe with God in his humane nature for so they might truly have said that he had blasphemed but in the glory of his divinitie and divine operations John 16.15 All things that the Father hath are mine therefore that one and co-eternall majesty of the divinitie which the Father hath is also the Sons and likewise the holy Ghosts For the Father and Son neither are nor were from eternitie without the holy Ghost therefore of the three there is one divinitie an equall glory and co-eternall majestie ARTICLE IV. 8. Such as the Father is such is the Son and such is the holy Ghost the Father uncreate the Son uncreate and the holy Ghost uncreate the Father immense the Son immense and the holy Ghost immense the Father eternall the Son eternall and the holy Ghost eternall 9. And yet not three eternalls but one eternall as there are not three uncreated nor three incomprehensible but one uncreated and one incomprehensible The Declaration 8. SUch as the Father Here is declared the co-equalitie and consubstantialitie of the divine persons by the identitie of Gods essentiall attributes because as the Father so the Son and holy Ghost is uncreated immense eternall Of the Father no man doubts The Son is also uncreated because hee was in the beginning of the creation and he was God and all things were made by him John 1.1 3. and nothing was made without him which was made He is also immense Hebr. 1.2 because he makes his aboad with the Father and dwells in the hearts of all the faithfull John 14.23 Ephes 3.17 And He is with us alwaies even to the end of the world Likewise eternall Mat. 28.20 because before the foundation of the mountaines were laid before the hills he was borne Prov. 8.25 John 1.1 And he is Alpha and Omega the beginning and ending the first and the last Revel 1.8
that he made himselfe equall with God which Christ was so far from denying or reproving that through the whole Chapter he confirmes it by notable documents taken from the equality and identity both of his owne and Fathers workes and operations power and authoritie honour and worship Whatsoever saith he the Father doth the Son doth the same also For as the Father raiseth the dead and quickneth them so doth the Son quicken those whom he will c. The Father hath committed all judgement to the Son that all may honour the Son as they honour the Father As the Father hath life in himselfe so he hath given to the Son to have life in himselfe c. There needs no more Christs owne witnesse alone of himselfe is sufficient to confirme our faith and to overthrow heresies John 8.14 For if saith he I testifie of my selfe my testimony is true but hee testifieth of himselfe that God is his proper Father and that he is equall with God the Father therefore his testimony of himselfe is true Hence the malicious stupiditie of Hereticks derogating authoritie from his testimony is more to be detested then that of the Jewes According to his divinity Not according to his humanity otherwise hee were not true man therefore the doctrine of Schwenckfeldius if false which equals Christs humanity in all things to God or which makes Christs humanity equall to God 17. Lesser then the Father And this Christ witnesseth of himselfe saying My Father is greater then I John 14.28 to wit by reason of my Incarnation as man I am lesser then the Father Which because Arius drew this to the inequalitie of the divinitie hee brought in the heresie of the Anomaei Cyril l. 2. thes c. 3. So far is the Son equall to the Father in that he is by nature God but in that he was made man and as a man was crucified and died he is lesse then the Father The definition of Chalcedon afterwards against Eutyches thus declares it Consubstantiall to the Father according to the divinity consubstantiall to us according to the humanity In all things like to us except the filth of sin Hebr. 2.17 and 4.15 ARTICLE IV. Of the Creed the XII 18. Who though he be God and man yet he is not two but one Christ 19. One not by converting of the divinitie into flesh 20. but by assuming of the humanitie into God 21. One altogether not by conversion of the substance 22. but by unitie of the person 23. For as the reasonable soule and flesh are one man so God and man is one Christ The Declaration 18. WHo though God Hitherto of the truth of the two natures of the Son of God incarnate now of their union or of the personall unitie The Article in the beginning hath a Prolepsis or anticipation whereas God and man are two divers subsistances therefore if Christ be God and man hee will not be one but two Yet one Christ God and man not two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the union of the natures God indeed and man are different subsistences without the personall union but Christ is God and man in the personall unitie Upon this part of the Article pitcheth that heresie which about an hundred years after Athanasius Nestorius the Patriarch of Constantinople brought into the Church but was condemned by the Councell of Ephesus 19. One not by conversion The reason of the unitie consisteth not in the conversion of the divinitie into flesh which heresie was devised two hundred yeares after Athanasius by Eutyches a Monk of Constantinople who expounded the words of John The word was made flesh of the conversion of the word into flesh As the water is said to be made wine that is converted into wine John 2.8 affirming that after the incarnation not two natures did remaine but one onely to wit the flesh made of the Word But not without cause he was suppressed by the authority of the Councell of Chalcedon For how can the divinity be turned into flesh or an uncreated nature void of mutation be converted into a creature By this meanes Christ should neither be God nor man truly because he must lose both the Divinity and the humanity together 20. But by assuming the humanity into God In the Greek into the Deity yet not absolutely but into one of the persons of the Deity or of the Word For this alone not the Father not holy Ghost assumed humane flesh into the unitie of the hypostasis See the 8. and 1. Note Of this assumption the Apostle thus Hebr. 2.14 He was made partaker of flesh and bloud And ver 16. He took not on him the nature of Angels but he took on him the seed of Abraham that is he united it to himselfe personally as the Schooles speak that there might be one hypostasis of the Word and flesh The true reason or manner then of the unitie of Christs person is not the conversion of the Word into flesh but the hypostaticall union of the Word with flesh 21. Not by confusion of the substance That is not by commixtion of the nature and naturall properties of them both into some third thing such as is the confusion of water and honey in Metheglin which was the heresie afterward of the Monophysits sprung out of Eutyches his follies against which Damascen disputes at large lib. 3. orthod fidei c. 3. 22. But by unity of the person To wit of God-man or the Word incarnate the natures of the Word flesh and their essentiall properties remaining distinct and safe as after Athanasius the Councell of Chalcedon Act. 20. hath more fully explained in these words We all acknowledge our Lord Jesus Christ in two natures inconfusedly immutably indivisibly inseparably the diversity of the two natures being no waies made void by reason of the union rather the propriety of each nature agreeing in one person is preserved so that he is not divided or severed into two natures but Jesus Christ is one and the same only begotten Son God the Word 23. For as the reasonable soule The manner of the union of the Word flesh is illustrated by a Similie which before Athanasius Justin Martyr a very ancient Writer in his Exposition of the Faith did make use of whose words we thought good to set down that we may understand how much they agree Let no man saith he enquire of me the maner of this union for I am not ashamed to confesse my ignorance yet I will rather glory that I beleeve those hidden mysteries with which I was initiated which are not perceptible to reason and understanding Some there are who understand this union as they doe that of the soule and body and so they teach And the example agrees if not in all yet in parts For as man being one hath two different natures and with one part he consulteth and with the other he puts his counsell in execution with his mind he decrees to build a ship
Dr. DAVID PARRY In Witteberg An. 1592. a.d. Disputed the 23. of May IN WHICH The Orthodox Doctrine of the Person of JESUS CHRIST is asserted according to the rule of holy Scripture and the consent of pious Antiquity The Argument of HUNNIUS his Theses Of the hypostaticall Union THese positions of Hunnius have in their front and title honey cunningly couched but in the belly very gall The front extends almost to the 17. Thesis so far orthodoxally enough if you except the ambushes they confute the old Heresies by proving that Christ is a person God and Man consisting of two natures true and intire to wit the divine and the humane and that the Son of God the Word was made flesh not by conversion of the deity into flesh but by assumption of the divinity into God to which who freely and heartily subscribes not he is not Orthodox The belly swels with Ubiquitary poyson in the next Thesis to the 39. for he layeth certaine hypotheses or suppositions concerning the manner and force of the union as it were foundations of the future Disputation concerning the reall communication of the properties and of the omnipresence of his flesh which he paints with wonderfull Sophistry but all of them are false to wit That the whole Word did assume the whole flesh so that as the flesh is never without the Word so the Word is never without the flesh that is without the dimensions of the flesh that such an union is the dwelling of the whole fulnesse of the deity within the flesh that without the flesh the deity of the Word is no where that finally the flesh hath most eminently transcended all locality being in the illocall person of the Word and that it hath truly obtained an illocall manner of existing that is to be illocall in the union In the interim he cunningly conceales the definition and forme of the hypostaticall union which he ought first to have explained as being the head of the whole dispute and not delude people with a lying title But this he did lest the manifest falshood of the specificall difference should have weakened and shaken his cause before its time The taile againe shews the honey but hides the sting for he deduceth foure consectaries or corollaries 1. That the union should be defined by the true and solid communion 2. That the person of the Word be communicated and conferred upon the flesh ineffably 3. That the deity of the person of the Word or the whole fulnesse of the deity be communicated to the humanity 4. That finally under this plenitude of the whole deity the majesty of the properties of the Word be infallibly understood No Orthodox man will contradict these points if they be meant of the true union of the natures and communion of the properties in the concret but that both these and the precedent passages for the most part all of them are nothing else then treacherous subterfuges of Ubiquity even those that have but weake eyes may see and this in a briefe examination shall be shewed The Positions of Hunnius concerning the union I. Jesus Christ in the true knowledge of whom consisteth our eternall salvation is God and man that is a person subsisting of two natures to wit the divine and the humane The Animadversion How the person of Christ is made up of two natures Thus speake some of the Fathers and almost all the Schoole-men that the person of Christ doth consist is made up is constituted is compounded is made of two natures the divine and humane or of three substances the deity the soule and the body but so they explaine this that they neither make any confusion of natures nor any imperfection of the person of the Word before the Incarnation nor yet a quaternity of the persons in the divinity for they teach that diverse wayes one thing may be made up of two or three things One way is when of two or more things remaining entire and perfect one thing is made up as in those A thing is said diversly to be made up of more things the forme whereof is composition order or figure so a heape of wheat is made up of many graines and a City of many Citizens Another way is when one thing is made up of others which remaine not in their perfection but are changed as when a mixed body is made up of the elements Metheglen is made of water and honey The third way is when some third thing different specifically is made up of two imperfect things without mixture as of matter and forme as man is composed of the reasonable soule and the body None of these wayes is the person of Christ said to consist of two natures or properly composed of them for the hypostaticall union is not the confusion of the natures or onely an ordered disposition betweene themselves as was that Nestorian parastasis rather then hypostasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Cassian l. 1. de Incar neither is it a permixtion for some of the Ancients improperly called it a mixtion neither is it a composition of matter and forme into one third thing which is neither of them for the Word is not the forme of the flesh nor is this the matter of the Word neither againe was the Word by assuming the flesh made a person or an other person which the 8. and 12. Thesis confesse The fourth way is when improperly and at large a thing is said to consist of many in which many things are put together and so at length they say in this sense that the person of Christ consisteth or is compounded of two natures whereas a composition in a large sense is the position of many things together for so they call the hypostaticall union a composition Wherefore to avoid errour they speake more warily and they say that the person of Christ subsisteth in two natures which phrase the Orthodox Writers retaine as being more proper although we thinke it not fit to contend about words with any who have a right opinion of the matter it selfe II. The divine nature and so this word God is not here taken absolutely for so the whole Trinity should be incarnate but relatively is understood the second person the onely begotten Son who in the bosome of the Father and with the Father is one and the same John 1. and 10. The Image of the invisible God Col. 1. The brightnesse of the Fathers glory and the character of his substance Heb. 1. God the Word John 1. The mighty God Isaiah 9. God blessed for ever Rom. 9. The Animadversion Damascen and the Ancients write that the divine nature assumed the flesh in one of the persons or in the person of the Word It is rightly said then that the divine nature in Christ is not to be understood absolutely as a nature but relatively as a person Therefore Thomas and the Schoole-men use rather to say that the person of the Word assumed the nature then
them working what is proper to it but not without the communion of the other Even so saith Hierome it is knowne that one and the same Christ is God and man and that he did work according to both formes Ad Paulam Eustoch to wit of the humanity and divinity and that by this he exercised two operations For both formes or natures did operate the one communicating with the other in that which was proper to it The Word operating what is proper to the Word and the flesh putting in execution what belongs to the flesh c. But in many things the Similie will not hold For in man there is an union of two finite natures but in Christ of a finite nature and an infinite In man both natures are shut up within the same bounds but in Christ the divinitie is not confined to the narrow limits of the flesh In man the union is the composition of matter and forme but in Christ the flesh is not the matter of the divinitie nor this the forme of the flesh In man there results a third thing out of the composition which is neither of the other two but in Christ the Word or person is the same before the union but naked and simple after the union clothed with flesh and in a manner compounded In man the union is dissolved by death but Christ will never lay aside the nature which he once assumed Lastly to this purpose serves that which Thomas observes Part. ult quaest 2. In man saith he there is a two fold unitie made up to wit of the nature and of the person of the nature when as the soule is formally united to the body perfecting it that of two there may be made up one nature as of the act and potentiality of the matter and forme and in this regard the similitude consisteth not because the divine nature cannot be the forme of the body 2. Of the person as when of these is made up one man consisting of a body and a soule and in this is the similitude for one Christ subsisteth in the divine and humane nature XXI Therefore as the soule in respect of its substance is not without the body for it is all united to its body so the whole Word incarnate can neither be nor be found nor ought to be enquired for out of its owne flesh The Animadversion By a manifest fallacie from that which is said respectively or secundum quid to that which is spoken simply of a similitude hee concludes a falshood For this is Hunnius his collection The Similie drawne from man is more fit then from other things Ergo it agrees in every thing and consequently the reason is alike of the soule and of the deity that as the soule is confined to the bounds of the body so the deity doth no where subsist without the flesh Who may not here sensibly perceive the imposture He makes a comparison between the soule and the Word as if there were a parity between them whereas there is an extreme imparity for the soule being a finite spirit cannot be without the bodie in which it is so long as it is tied to the bodie though it be all in all and all in every part But the Deitie of the Word is not a finite spirit but immense and most pure by its most simple immensity all in the finite flesh and all and the same together without the finite flesh and subsisting without all things For who will say that the Deitie of the Word was onely there suppose in the mothers womb in the Temple in the Justice-Hall on the Crosse in the Sepulchre c. where his flesh was said to be circumscribed and to be absent in other places where his flesh was not Who will say that he did not fill heaven and earth that he was not at Rome at Athens and every-where without Judea at the same time when his bodie that was most united then to him did remaine within the limits of Judea alone Surely he who affirmes the contrary either feignes a Deity enclosed and circumscribed in the narrow bounds of the bodie or else a bodie diffused every-where with the Deity that is to use few words hee makes either a finite Deity or an infinite bodie This then is one of these false hypotheses by which this Sophister under-props the ubiquity of the flesh He addes also sophistically that the Word neither is nor can be sought or found without its flesh which words neither have the same meaning nor the same truth For Orthodoxe men confesse that the Word is not to be sought out of the flesh because in the flesh onely as in his temple he will be sought and worshipped by faith and prayers And from hence they gather against the Ubiquitaries that the flesh of the Word doth not lurk within a sacramentall crust because they neither worship it nor ought they to worship it yet they deny not therefore that the Word is not elsewhere by that essentiall immensitie which hee hath in common with the Father and the holy Ghost For so the Word being enclosed within finite flesh should be terminated or bounded or else the flesh should have an immensity every-where with the immensity of the Word both which is false Nor doe the Orthodox Fathers otherwise speake or thinke Athanasius De Incarnat Verbi The Word is in the flesh and over and above all things Ibid. He subsisteth over and above all things Ibid. At the same moment when he was in an humane body hee was over and above all things So Hieron ad Marcel He who was infinite was also in the Son of man totall August Lib. 2. de Incarn The Son of God was totall in the body and totall every-where XXII They are deceived then and they reduce this admirable union to the narrownesse of one onely place who dreame that the Word in the flesh is in one and onely in that place where the humane nature of Christ visibly dwells but besides this place that it subsisteth over and above it in other places innumerable The Animadversion He condemneth for an errour not ours but the doctrine both of holy Writ and of godly Antiquity for the Scriptures unanimously witnesse that the humane nature of Christ was visibly confined still to one place and not to two or more at once invisibly the incomprehensible Word in the meane time shewing its presence both in its flesh and else-where where the flesh is not and the union still remaining entire The Fathers also write cleerely that the Word was so in the flesh that it was not shut up within those narrow confines but that it subsisted out of it and over and above all things else It is a fallacy if not a falshood when he saith that now this admirable union is not to be confined to the narrow inclosure of one onely place for though the flesh be shut up in one place it will not follow that therefore the union
its power personally united and alwaies most present And in that fulnesse of the united Deity the assumed nature as Damascen saith hath an individable inseparable undis-jointed or in respect of place an indistant immanencie XXXVIII The same opinion is at large handled in both the Confessions of Master Luther and by the alledging of Luthers words in the breviate or forme of that agreement publickly received in those countries 't is plaine that it is approved by it The Animadversion Who will not cry out here With what knot shall I hold Proteus so often changing his countenance Who can here catch the Sophister I warrant you unskilfull men will grow amazed at such stupendious teratologies Hee saith that the masse of mankind is not assumed hither or thither to this or that place Monstrous speeches that not any place but the illocall hypostasis of the Son of God is the But or Terminus ad quem of the assumption That the flesh of our Saviour was transferred to be the Terminus of the assumption That it hath in a most high manner transcended all localitie That in the Word it hath obtained an illocall way of subsisting That the Word hath the assumed nature within the embracement of the whole fulnesse of the divine nature with it selfe within it selfe by it selfe in its power That the humane nature in the fulnesse of the united Deitie hath its immanencie undisjoynted Who ever spoke thus in the Church This is the black stuffe of the fish Sepia and the empty smoak of jugling tricks by which the simple doctrine of the Son of God is obscured and the foolish world is bewitched that living and seeing they see not nor feele such grosse lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a new and a treacherous way of speaking quite different from these briefe delineations of wholsome words in Scripture and in pious antiquitie concerning this mysterie by which the Sophister sufficiently if I am not deceived hath testified that this which he utters is a new and monstrous kind of doctrine For they that broach new doctrines do for the most part devise new phrases Now to the matter The Sophister in these Positions deviseth another false supposition by which hee may keep up the ubiquitie of the flesh That the flesh of our Saviour in the union of the Word is made illocall This hee endeavours to beat out of the Apostolicall terme of Assumption besprinkling some Schoole-termes But he maliciously depraves the words of Scripture and phrases of the Schoole-men For the assuming of Abrahams seed doth not signifie in Paul an exalting or transferring of mans nature into the illocalitie of the Son of God by which it is also made illocall but an individuall hypostaticall union with the Son of God the nature remaining entire and the true properties thereof because the flesh assumed is the flesh of the Son of God not out of the union but in the union not without the Word but in the Word both before and in his glory And the Son of God is our brother flesh of our flesh and bone of our bones in which communion of our flesh with the Son of God all Christian comfort and salvation consisteth So the Apostle himselfe in the precedent words explaines this assuming The Son of God is made partaker of flesh and bloud as the children are after the same manner He corrupteth also the Schoole-termes For they tell us that the Terminus ad quem of the assumption is not the nature but the person because as they say the union was made in the person not in the nature that is because by the union the two natures did not unite into one nature but into one person of the Son of God subsisting first in one now in two natures the divine and humane inconfused and entire But in no case doe they speak or agree with this Sophister that the flesh of our Saviour was transferred into the terme of the assumption that is into the illocall hypostasis of God that therein it might be illocall These are pestilent snares for so the Sophister may readily inferre that by the same way the flesh in the Word is God is immense is every-where But let us wipe away the painting and reduce this prodigious sophistry to a few points Thus then in briefe hee argues What is assumed into the illocall hypostasis of the Word that doth obtaine by this assumption an illocall manner of existence in the Word that is to be illocall The flesh of our Saviour was assumed into the illocall hypostasis of the Word Ergo the flesh of our Saviour hath obtained in the Word an illocall manner of existence that is to be illocall Hee proves the Major Thes 36. Because in God and in the hypostasis of God all thought of place and localitie ceaseth The Minor Thes 34. Because the illocall hypostasis of the Word is the terme of the assumption into which by the union the flesh is tranferred Also by the authority of Athanasius defining the hypostaticall union by the assuming of the humanitie into God Answ That here is sophistry is plaine by the manifest falshood of the Conclusion fighting against the whole Evangelicall history which testifieth that the humane nature of Christ assumed by the Word was alwaies locall The Major then is onely true of that which is assumed either by conversion into that locall hypostasis of the Word or by coequation with it but not of that which is assumed by such an hypostaticall union which leaveth and preserveth entire and inconfused the nature and properties of that which assumeth and of that which is assumed Now that in this sense and manner the flesh of our Saviour was assumed into the illocall hypostasis of the Son of God none but a Nestorian or Eutychian Heretick will deny So then here are foure termes in this Argument If the Sophister will not admit of a distinction and also will contend the Major to be true of that which is assumed by the hypostaticall union the proprieties being preserved wee deny it all as being most false For the hypostasis of the Word as it is illocall so also it is infinite eternall incorporeall begot of the Father incarnate by nature God neither for this is it true that whatsoever is assumed by such an hypostasis of the Word that must be also infinite eternall incorporeall begot of the Father incarnate and by nature God Secondly we deny also the consequence because it is a manifest fallacy of that which is not the cause as if it were the cause For the cause of the illocalitie of the flesh is feigned to be the assumption of the flesh into the illocall Word which cause is no cause For the Word assumed not the flesh by which or because it is illocall but by which or because it is the second person distinguished from the Father and holy Ghost The reason of this is firme and manifest which the Sophister by no inke of the Sepia
can darken because the assumption of the flesh was made not according to any naturall propertie as is illocalitie by which the Word is united to the Father and holy Ghost but according to the characteristicall properties by which he is distinguished from the Father and holy Ghost as Damascen excellently sheweth Lib. 3. cap. 7. Otherwise either the assumption had not been made solely by the Word but also by the Father and holy Ghost or else surely all the other naturall attributes of the Word none excepted should be attributed to the flesh by the assumption or vertue of the union and so monstrously wee might affirme that the flesh in the eternall infinite incorporeall Word c. did most eminently transcend all respect of time finitie corporietie c. and hath truly obtained an eternall infinite incorporeall way of existing If so what will ubiquitarisme leave for Eutyches Where will our Adversaries sixth Thesis stand Where will our brother be our flesh our faith and comfort Wherefore in that with so much cunning the Sophister urgeth the illocalitie of the Word he paints to no purpose for by this he will be no more able to prove the locall true and solid flesh as hee calls it to be made illocall by the illocall Word in the vertue of the union then if he should say that mans bodie by the force of union hath most highly transcended all densitie corporietie mortalitie c. and doth truly obtaine in the soule a rationall spirituall immortall c. manner of existing because it is hypostatically united with the reasonable spirituall immortall soule Away with such trifles The proofe of the Major is nothing but like to the former fallacie of non causae because the illocalitie of God assuming is no more the cause of the illocalitie of the flesh assumed then the eternitie simplicitie immensitie of the same makes the flesh eternall most simple and immense We are not onely not to conceive any place or localitie in God but also time finitie and humanitie must cease to be in our thoughts Answ Must then the thought of these in the flesh assumed cease No because the union is so made that the natures and naturall properties remain entire and inconfused Neither is the proofe of the Minor to any purpose for the illocall hypostasis of the Word is the terme or limit not of the flesh but of the assumption of the flesh Neither is the flesh made the very illocall hypostasis of the Word or changed into it but so by it and in it assumed that it subsisteth in it and is sustained and borne up by it as the proper flesh of the Word In the meane while let it be and remain even in the Word the true and locall flesh such as was by the Word and in the Word assumed Neither is this the opinion of the Schooles as I shewed before when they say That the hypostasis is the Terminus ad quem of the Assumption or that the union is terminated in the person as if the nature assumed were made the hypostasis or were terminated and defined by the hypostasis but that with the Word assuming it is united into one hypostasis and that the union of two natures makes not one nature but one person In which sense they also dispute that the union is not made in the person but in the nature In vaine then under this vizard of the Schoolmen doth he seek to hide himselfe Furthermore Athanasius understands the humanitie to be so assumed into God that it is not therefore made God but that it subsisteth in the person of God and is the proper flesh of God that God may be truly man and man truly God As for Chemnitius his swelling words the simple truth is no waies moved by them In vaine then doth the Sophister defend himselfe with this target What is more usuall then Claw mee and I will claw thee From Master Luther who though in some passages hee wrote well concerning our Lords last words our orthodox men appeale lest they should seem to depend on men to Matthew Mark Luke John Paul Peter all which testifie that the flesh of our Saviour even in the Word was and remained locall They appeale to our Saviour himself who after his resurrection in his locall flesh not without the Word but in the Word not without the union but being then most united to the Word standing in the midst of his Disciples locally said See and touch a spirit hath not flesh and bones as you see mee have They appeale from both the Confessions of Luther to both the Testaments of the living God to the Augustan Confession and to Master Luthers owne sounder writings in which he rejecteth the ubiquitie of the flesh Finally they appeale from the Bergensin harmonie to the harmonie of the holy Evangelists and Apostles which we know is publickly received in the Church of Christ XXXIX Out of what is said it appeares also that the union of the Word with the flesh and of the natures themselves one with another is to be described by a true and solid communion The Animadversion Now in the end he deduceth such consectaries which being rightly understood no orthodox Divine will reject But all of them are full of snares of which the younger sort must be briefly warned The first is That the union of the natures themselves one with another is to be described by a true and solid communion This is well Why then hitherto did he not thus describe it but defined it a bare immanencie when plainly and fully it should have been defined an union lest the title should lye But afore I gave the Reader a caveat concerning this cunning in the Argument Among the orthodox Fathers Communion often signifieth an union because the one common hypostasis of the two natures is made up by union and this is the true and solid communion of the natures because truly and solidly that is most really and narrowly the Deitie is communicated to the humanitie and the humanitie to the Deitie that is so united that they are one person their natures and properties remaining entire So Damascen lib. 3. cap. 6. The divinity in one of his hypostasis hath totally communicated himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or is united to us Fulgentius to Donat. Man should never have received from God the grace of salvation if the communion that is the union of the divine and humane nature did not remaine in one person of Christ Yet oftner and properly in the Fathers Communion signifieth the common predication of either of the natures and properties thereof on the whole person in the concrete Which communication is not the union it selfe but the effect or consequence of the union and this communion is true and solid and as they speak most really in the person for it makes that God the Word is really solidly and truly man who suffered died rose againe and was received into glory and that man truly
solidly and most really is God eternall omnipotent immense and every-where But he cannot be called so in the natures for it is not the cause that the Deitie is truly and solidly the humanitie or man or that it suffered and died and was raised and assumed into glory c. nor that the humanitie is truly and solidly God or the Deitie eternall omnipotent immense and every-where for what else were such a communication then an Eutychian confusion of the properties and therefore of the natures And so much of the first consectarie But the Sophister cunningly understands the true and solid communion of the natures to be that reall and mutuall communication of the properties made in the natures that is the transfusion of the divine properties into the flesh and of the humane into the Deitie although Chemnitius and some of the sounder Ubiquitaries have not as yet absolutely confessed this mutuall communication feigning of a true mutuall union a communication not truly mutuall in the natures but in the humane nature only which wise remedy overthrowes it self sufficiently and is cunningly concealed here by the Sophister untill by the next Disputation he produce it againe upon the stage but died in brighter colours I warrant you XL. Therefore we affirme that the very person or hypostasis of the Word is communicated and that I may use the words of S. Cyril ineffably conferred so that according to Damascen that hypostasis of the Word is also made the hypostasis of the flesh XLI For if the Deity and the nature of the assumed humanity in Christ be one person it is necessary that that person of the Deity of the Word be common to both natures to the Deity naturally but to the humanity by vertue of the union personally XLII For if the Word no lesse then the children be really participant of flesh and bloud Heb. 2. why hath not the flesh by turne been partaker of the Word also or which is all one of its hypostasis and that not in name onely but truly and solidly XLIII For either the flesh will really be the person which is absurd or which is a necessary consequence will really communicate with the person of the Word assuming The Animadversion This is the other Corollarie That the very hypostasis is communicated to and collated upon the humanity ineffably This is also granted if it be rightly understood that this communication or collation is made by the hypostaticall union by which one and the same hypostasis of the Word and flesh is made up the natures and naturall properties remaining entire But this communication or collation of the hypostasis doth in no wise make the flesh it selfe the hypostasis and therefore nor God nor omnipotent immense illocall every-where c. which cunningly he intimates doth follow from thence and goeth about to make it so In the like sense we receive as orthodox when he saith That the flesh truly and solidly hath become partaker of the hypostasis of the Word and communicates really with the hypostasis of the Word assuming Neither needed hee to sweat and toile so much in proving of this but who observes not and abhorres the Sophisters cunning concerning the ubiquitary communication by which the flesh is made God immense illocall every-where Above also Thes 3. he made the flesh partaker of the person of the Word by force of the union Of which phrase see the Animadversion there XLIV But if the person of the Word is communicated and collated upon the humanity doubtlesse the Deity of this person must needs also be communicated to it lest we imagine that the Deity of the Word is really different from its hypostasis The Animadversion Nor doe we deny this third consectary That the very Deitie of the Word was communicated to the humanitie that is personally united For the Deitie of the Word and the hypostasis of the Word are the same in essence they onely differ in some respect therefore as the hypostasis so also the Deitie of the Word is truly said to be and is indeed communicated to the humanitie Or as he in great letters writes it COLLATED to wit by the hypostaticall union which makes that man but not the humanitie is God and every-where For the union makes the natures and properties common not to the nature or natures in the abstract as if one nature should be another or both or have the properties of both but to the person in the concrete that of both natures there be one person having and requiring in it selfe the properties of both XLV For this cause the Apostle teacheth That all fulnesse of the Deitie in Christ dwells bodily in the highest way of communion next to the mysterie of the Trinity which Ecclesiastick Writers illustrate and expresse by the Similie of soule and body as likewise of the fire and burning iron The Animadversion The Deitie of the Word and the fulnesse of the Deitie of the Word are the same for the Deitie is void of all division and multiplication therefore as that so this is communicated to the humanitie or as the Apostle speaketh It dwells in Christ bodily or personally So that the fulnesse of the Deitie inhabiting and this masse inhabited are one bodie one person one Suppositum as the School-men call it But what is this inhabitation to that fictitious effusion of the divine properties into the flesh As for the Similie of the soule and bodie how it agrees we have noted above upon the 20. Thesis The Similie of iron and a coale and a fierie sword is used by Athanasius Cyril and Damascen to declare that most inward and inseparable union and communication of the natures but it is not like in every thing and if it were it would not help the ubiquitarie communion it could prove nothing against Scripture for the union there is not of two substances but the formall copulation of subject and accident which as it makes not the heat to be iron nor hard not heavie so neither doth the heat make iron nor soft nor light c. XLVI Vnder this plenitude of all the Deity infallibly all the majestie of the properties of the Word is understood Of the communication of which majestie as also of the properties by Gods help we will discourse in the next Disputation The Animadversion Neither is this last denied by orthodox men That under the plenitude of all the Deitie all the majestie of the properties of the Word is understood For what else are the properties of the Word whether naturall or characteristicall then the very fulnesse of the Deitie of the Word But away with sophisticall cunningnesse That the majestie of the properties of the Word is the Deitie the immensitie the illocalitie the ubiquitie transsused by vertue of the union from the Word into the flesh really which if the Sophister shall attempt to prove in his next disputation by Gods help there shall be those who with solid arguments out of Gods word and pious