that is he is such an exact examiner of sinnes that euen the most righteous in mens iudgement and such as are not guiltie of any thing in them selues 1. Cor. 4. vers 3. before him are not innocent but doth visite the sinnes of the fathers vpon the childrens children to the third and fourth generation yea and would rather that his righteousnes should be satisfied in his onely begotten sonne then that he would let sinnes escape vnpunished should not we earnestly repent thinking vpon the saying of Christ If this be done in the greene wood what shal be donne in the dry The righteous nature of God also doth so drawe vs backâ— from all wrong and violence to the loue of our neighboure as if we thinke that God hath the same nature that cannot suffer vnpunished that thy neighbour should be oppressed no more then thou couldest suffer that any should treade thy childe vnder his feete thou behoulding it Psal 103. The Lord of Hoastes shewing mercies and iudgements to all those that are oppressed See the graue testimonies that are writen concerning this matter 1. Cor. 6.7.8.9.11 and the first Thes 4.6.7.8 The euerlasting nature of God also doth confirme our faith For seing that such a one hath promised in couenant to be our God who is euerlasting we rightly gather thereof that not onely our soules shall liue in God but also that our bodies shal be raised vp to life that the euerlasting God may be indeede their God And surely vpon this foundation leaneth that reason of Christ whereby he prooueth against the Saduces out of the workes of the couenaunt the resurrection of the dead Matt. 22. vers 32. Neither that onely but also concerning this life of that euerlasting nature of God doth a faithful maÌ„ gather newe courage and strength Isai 40. vers 27.29.31 And psal 103. vers 5. Also that same euerlasting nature of God ought to stir vs vp to repentance 1. pet vers 22.23.24.25 So ought also the holines of God which is ioyned with his eternitie 1. Pet. 1. vers 14.15.16.17.18 also 1 Iohn 3. vers 3. I beleeue in God the father is his only begotten sonne and in the holy Ghost Certaine testimonies of the diuinitie of the sonne according to those things that are attributed vnto him in the description of God and order of the articles of faith IT followeth that we shewe that God hath so manifested himselfe in his worde that these three persons the father the sonne the holy Ghost be that one onely true God in whom we professe to beleeue in the Creede when we say We beleeue in God the father and in his onely begotten sonne and in the holy Ghost Nowe a person or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a singular thing vnderstanding willing that cannot be imparted or communicated to another not vpholden of another nor part of an other That God the father who hath made heauen earth is so manifest that euen the vngodliest heretiques denying the diuinitie of the sonne and holy Ghost dare not yet deny the diuinitie of the father That the sonne is a thing by himselfe subsisting vnderstanding willing c. and by nature God although to the Citizens of the kingdome of Christ it is plaine and at hand throughout the holy scripture yet it is prâ—â—â—ble that their memorie euer and anone 〈◊〉 refreshed with some cleare and diuine testimonies Nowe we will alledge first some testimonies according to the order of those things which are attributed vnto God which we haue set downe in the description then afterwards according to the course and order of the articles of the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word or the Sonne is a spiritual substance To the Rom. 1. vers 3. 4. Heb. 9. ver 14. 1. Pet. 3. vers 18.19 Io. 14. Ye beleeue in God beleeue also in mee he is eternall and incomprehensible aswell in glory as in wisedome Io 17. vers 5. Glorifie me thou father with thy owne selfe with the glory which I had with thee before the worlde was And Prouerbs 8. Also Apocalip 1. vers 8. Hebr. 7. vers 3. Good pure and vndefiled Io. 10. vers 11. Isay 40. verses 9.10.11 Isay 6. Holy holy holy the mightie Lord of hoastes all the earth is full of his glory These things doth Iohn the Euangelist interprete of Christ Cap. 12 vers 41. saying These things said Esaias when he sawe his glory and spake of him to witte of Christ And Io. 17. vers 19. He is also of infinite power for he createth preserueth all things together with the father and the holy Ghost Io. 1. In the beginning was that word that word was with God and that word was God Creator of heauen and earth Also All things were made by it and without it was made nothing that was made vers 3. And to the Coloss 1. By the beloued sonne through whom we haue redemption were all things created vers 16. which are in heauen and which are in earth thinges visible and inuisible whether they be Thrones or Dominions or Principalities or Powers 17. All things were created by him and for him And he is before all things and in him all things consist To the Heb. the first He hath spoken vnto vs by his sonne by whoÌ„ he hath made the worlds Prouerb 8. Iehoua possesseth me verses 22. c. from the beginning of his way I had the chiefty froÌ„ euerlasting froÌ„ the beginning before the earth was When there were no depths was I fashioned before there were fouÌ„taines running with water before the mountaines were and before the hills was I brought forth He had not yet made the earth the streates the height of the dust of the world when he prepared the heauens I was there c. And Io. 5. ver 17.18 My father worketh hitherto I work Therefore the Iewes sought the more to kil him not onely because he had broken that sabbaoth but said also that God was his father and made himselfe equall with God To the Philippians the 3. vers 21. He worketh miracles by his owne power to witte not as one calling vpon God but as one commanding by his owne auctority Thou hast examples Mat. 8. vers 26. Luk. 5. and 7. For he commandeth the winde and the sea and they obey him and he rebuketh the fearefulnes of his disciples Mark 4. vers 39.41 he giueth power also vnto others to worke miracles but by calling vpon his name Mark 8. Acts. 3. vers 6.16 and Cap. 4 vers 10. And he is of an immutable righteousnesse Ierem. 23. And this is the name whereby they shall call him Iehouah our righteousnesse Of an vnspeakeable mercie Titus the 3. vers 4. and the 6. and Chapter 2. vers 10. and 12. of a most constant truth Mat. 24. vers 35. The heauen and earth shall passe but my wordes shall not perish And the first of Iohn Full of grace truth Io. 14.
the world he said Sacrifice oblatiō thou wouldest not but a body hast thou framed vnto mee c Thē I said Loe I am present in the beginning of the booke it is writtē of me that I should do thy will O God And a little after Through which will we are sanctified through the oblation of the body of Iesus Christ once made Vpō this counsell of God also leaneth the reason of the Apostle in the 10. to the Romains whilest he saith the righteousnesse which is of faith so he saith Say not in thy heart who shall ascend into heauen For this is to fetche Christ out of heauen or who shall goe downe into the deepe this is to bring Christ from the deade But what saith he The word is neare thee in thy mouth and in thy heart This is that worde of faith which we preache to witte if thou shalt confesse the Lord Iesus with thy mouth and shalt beleeue in thy heart that God hath raised him vp from the deade thou shalt be safe For we beleeue with the heart to righteousnesse but we confesse with the mouth to saluation See the 1. Corinth 1. vers 30. Luk. 1. vers 10. to the Hebr. 2. vers 14.15 to the Romans 5. vers 12.15.16 17.18 Also 1 Cor. 15. vers 20.21.23 1. Thess 4. vers 14. and Chapiter 5. vers 3. I beleeue in God the father almightie maker of heauen and earth Testimonies out of the Prophets and Apostles of the nature of God and of the creation of all thinges EXodus 34. The Lord of Hoastes The Lord of Hoastes a mightie mercifull and gratious God long suffering and much in goodnes and saith who shewest mercie to thowsandes pardoning iniquitie and defection and sinnes before whom the innocent is not innocent who recompencest the iniquitie of the fathers vppon the children and vppon the childrens children and vppon the kinsfolkes Gene. 1. In the beginning God created heauen and earth Nowe the earth was desolate and voyde and darkenes was vppon the vtmost face of the depth and the spirite of God mooued it selfe vppon the face of the waters Io. 1. In the beginning was the worde and the word was with God and that word was God All thinges were made by it and without it was nothing made that was made And to the Colossians the first and Psal 104. Thou shalt sende foorth thy spirite and they shal be created and thou shalt renue the face of the earth The description of God GOD is a spirituall substance euerlasting good pure aswell of an incomprehensible glorie as of an infinite wisedome and power of an vnchangeable righteousnes vnspeakable mercie and most constant trueth to be short the onely soueraigne happines and the father is euerlasting the sonne the euerlasting image of the father and the holie ghost proceeding from both The nature of God is shortly and diligently expressed in the description which is in Moses Exod. 34. The Lord of of Hoastes the Lord of Hoasts a mightie mercifull and gentle God long suffering and of great mercie and true c. The profite of this description of God THe vse of this description is that the nature of God being knowne we should embrace by true faith as our onely and most soueraigne God and should feare to offende him to the end that through true faith and feare or amendment of life he might be glorified of vs. For first when we heare that God who hath promised by an euerlasting couenant that he wil be a God vnto vs is an vnderstanding wise euerlasting good righteous and mercifull God we conclude verie rightly vppon it of the verie forme of that free couenant that he is not onely such a one by nature but also that he will shew himselfe to be such a one to vs beleeuers and that by an euerlasting couenant though all creatures should seeme to persuade vs to the contrarie He that knoweth this nature of God of whom he is receiued into couenant he hath large matter of trusting in him and of framing his life by faith according to the will of God Both of these to wit howe the knowledge of God maketh to faith and repentance and so to the establishing of the kingdome of God in vs we will make plaine out of some of his attributes So great and so constant is the truth of God that one word of the diuine truth passeth the truth of all Angels and men because the truth of all creatures dependeth vpon the truth of God and hath the originall from that and consisteth in that alone so that the truth of god is the cause and foundation of all truth both in Angels and men When therefore we wauer or doubt of any matter why do we not consult whether there be not some word of the Lorde concerning that matter whereof we doubt which being found we may giue our mindes to rest knowing assuredly that the least title of the truth is more firme then the whole frame of heauen and earth Ieremi 31. Matt. 5. vers 18. therefore it is saide in the second booke of the Kinges Cap. 10. vers 10. Knowe you nowe that there shall not fall anie thing of the word of the Lord to the ground Also his infinite power ought to incourage vs to trust in him in him I say that mightie God who calleth those thinges which are not as if they were Ro. 4. Like as also that same Apostle further speaketh of the faith of Abraham He doubted not of the promise of God through vnbeleife but was made strong in faith giuing glorie to God Being fully assured that he which had promised he also was able to performe it And surely how greatly distrust displeaseth God as which defraudeth him of his glory and how greatly the holiest men that are ought to beware of it the Lord teacheth Num. 20. And the Lord of Hoastes said vnto Moyses and Aaron Forasmuch as ye haue not beleeued me that you might sanctifie me before the sonnes of Israel therefore you shall not lead this congregation into the lande which I haue giuen them And in the 32. of Deut. 50.51.52 Now he is not onely able to do that which he wil as in verie deede he willeth that thing which he hath promised in his word but also in that which he willeth not he abideth no resistance which is as it were the other part of the omnipotencie of God Isai 43. There is none that can take out of my hand And if I do any thing who shall let it The first is therfore that in euerie thing we haue the wil of God knowne out of his word which being once knowne let vs not doubt but that Gods truth is most cōstant altogether vnchangable Moreouer let our mindes moūt vp to the almightie nature of God who mightily performeth in deede whatsoeuer he wil neither abideth any resistance Ioh. 10. I giue euerlastnig life to my sheepe neither shall they perish for euer neither shal any mā take them
which he sware vnto Abraham our father that he woulde giue vnto vs c. to the end of the Chapter Therefore I vnderstand that by the title of Christe or annointed the office of the mediator of the couenaunt is expressed to wit by what way and meanes the heauenly father leadeth vs to saluation promised and sworne in the couenaunt by the hande of the mediator that is to say by his merite and vertue Nowe the meane is because the father hath annointed this Iesus to be the prophet or teacher who can informe vs of this free couenaunt of God to be the Priest who confirmeth and ratifieth this couenaunt by his intercession and sacrifice and to be a king who maintaineth his couenaunt made and enricheth and defendeth his faithful confederate ones so that in the whole businesse of saluation wee flie by faith vnto Christ as to him whom the father hath signed as Christ himselfe speaketh of him selfe Ioh. 6. And first for that which concerneth the Propheticall office of Christ I thinke that to pertaine to the couenaunt in such sort to wit that firste of all men bee instructed of the free couenaunt of saluation and therefore When in times past God spake after sundrie sortes and wayes by the Prophetes nowe at length hee woulde speake vnto vs by his sonne Heb. 1. to wit clothed with mans nature For otherwise the sonne also spake by the Prophetes 1. Pet. 1. Wee must therefore fullie resolue that the euerlasting Sonne of God who is in the bosome of the father was sent a legate vnto vs and taking our fleshe vppon him was annointed with the spirit of wisedome and power that he might cleerely and fully laie open vnto vs that same euerlasting Counsel of entring into league and couenaunt with vs might declare that same good and vnchangeable will of God towards vs whereby he hath freely chosen vs to himself in the sonne and might frame vs to true amēdement to beleue the Gospel yea might also confirme his doctrine by miracles as by healing the blind by raising vp the dead c which neither the diuel nor anie creature can followe That he might also adioyne the sacramentes as holy signes to the renewed couenaunt to wit baptisme and the Lords supper Moreouer concerning the priestlie officie I thinke it so to belong to the couenant that euen like as the Propheticall office of Christ instructeth vs of the couenaunt and of a full reconciliation with God in Christ so the priestly office goeth further and offereth vp the verie price of this reconciliation to wit a perfect sacrifice with intercession wherby the mediator of Gods righteousnes doeth perfectly satisfie for our sinnes which did let and keepe of the couenaunt and without the clensing whereof that same prophetical ambassadge frō heauen had beene taken in vaine to intreate of the couenaunt seeing neither wee can satisfie for our sinnes our selues neither would God denie his owne righteousnes Last of all concerning that kingly office forsomuch as it was not enough for a mediator to haue taught vs of the couenaunt and to haue sanctified it by the offering vp of his body and bloode vnlesse hee likewise should defend maintain the couenant against the assaults of the enemie should throgh his might build vp a people in himself day by daie more and more repaire frame the same being endewed with spiritual giftes to euerlasting life therefore the heauenlie father would that the same mediator should be the head and giuer both of the conseruation of grace gotten and of an effectual communicating and mainteining the same Ephes 1.23.24 His onelie begotten Sonne Testimonies out of the Prophets and Apostles FOr he receaued of God the Father honour 2 Pet. 1. and glorie when there came such a voice vnto him from the excellent glorie This is my beloued sonne in whom I am wel pleased And this voice we heard when it came from heauen when we were together with him in the holie mountaine and we haue a most sure worde of the Prophets to the which ye do wel that you take heede as vnto a light that shineth in a darke place vntil the day dawne and the daie starre arise in your heartes so that ye first know this that no prophesie of the scripture is of any priuate interpretation For the prophesie came not in olde time by the will of man but holie men of God spake as they were moued by the holie Ghost Psalm 2. I wil shewe out of the decree The Lorde of hoastes hath saide vnto me Thou art my sonne this day haue I begotten thee Aske of me and I wil giue the nations for thy possession the endes of the earth I say for the right of thy possession And a little after Kisse the sonne that he be not angrie And in the ende Blessed are al which trust in him Al these thinges agree not to Dauid but to the sonne who is appointed heire of all things And to the Heb. 1. Hee hath spoken vnto vs by his sonne by whome also hee hath made the worlde who being the brightnes of the glorie and the engraued forme of his person and bearing vp all thinges by his mightie worde c. And a little after Vnto which of the Angels said he at any time Thou arte my sonne This day haue I begotten thee c. And in the same place And againe when he bringeth his first begotten sonne into the worlde he saith And let all the Angels of God worship him Psa 97. ver 7. Io. 1. We haue seene his glorie as the glorie of the only son of God ver 10. He was in the world the world was made by him but the world knew him not He came vnto his owne his owne receaued him not But as manie as receaued him to them he gaue power that they should bee made the sonnes of God euen to them that beleeue in his name What the meaning of these wordes is His onely begotten sonne THe ende of these wordes is that our faith shoulde be stable first that we beleeue in the true God when wee beleeue in his onlie begotten sonne who is begotten of the substaunce of the father and therefore by nature is verie God as before is shewed Then also that we be no lesse vndoubtedly persuaded of the wonderfull loue of God towardes vs surmounting the loue of all creatures who hath so loued the world that he hath giuen his onely begotten sonne that all that beleeue in him should not perish but haue euerlasting life Io. 3. And so God not only dealeth with vs by promises and by oath but also by giuing his son in whom all the promises are yea and Amen To be short that all thinges which he hath suffered for our saluation and whatsoeuer thinges followe in the other articles of faith be esteemed of the worthinesse of this person which is the onely begotten sonne of God Galat. 4. vers 4.5 Mat. 3. vers
17. Why the scripture calleth him the onely begotten seeing all we which beleeue are the sonnes of God THerefore the Scripture calleth him the only begotten sonne of God that he may put a necessary difference betweene Christe and all the faithfull For Christ is called and indeede is the onely begotten sonne of God because he is the only euerlasting son of the euerlasting father begotten of the substance of the father before al worlds and therefore is very God in whō we ought to beleeue Pro. 8. Ioh. 1. Now we are called and are the sonnes of God not by nature but by adoption and grace through which God hath vouchsafed to adopt vs to be his children whilest he hath made vs through faith engrafted into his sonne his true and liuely members who otherwise were the mēbers of Sathan and by nature the sonnes of wrath Ioh. 8. Ephes 2. But in meane time that same adoption and name of the sonnes of God is not onely an emptie title but when we are in truth members of the sonne of God we haue by his grace a true communion and fellowship with him in respect of which he is called the first begotten amongest many brethren Rom. 8. And surelie if the Adoption made of men be not a vaine and an emptie title but such an acceptation of another mans childe to be a sonne whereby in truth all the right of sonnes is communicated vnto him as if he were a true and naturall sonne certainly by that same adoption of God whereby we are so engraffed into his sonne that we are gouerned quickened by his spirit we do not onely receaue the title but the full priuiledge and right of the sonnes of God Rom. 8. For he hath giuen this priuiledge dignitie right and power to all as many as haue receiued the Lorde Iesus that they should be made the sonnes of God Ioh. 1. And in the first Epistle of Iohn the first Chapiter That which we haue seene and hearde declare we vnto you that ye also may haue fellowshippe with vs and our fellowshippe or communion is with the father and with his sonne Iesus Christ And these things write I vnto you that your ioye may be full All the faithfull therefore haue not a meane and common couenant but a most excellent couenant with God whilest he will haue his confederates to be in the place of sonnes making thē members of his onely begotten Sonne from whom they are neuer plucked away and regenerating or rather renueing them through his spirit so excelent notable a couenāt I say in euery respect that we may freely say with the Apostle to the Rom. 8. that he that hath not spared his owne sonne but hath giuen him for vs all howe can it be that he should not together with him giue vs all thinges Yea but this same couenant grounded vpon so excellent loue of God towardes vs is so sure and vnmoueable that we may farther say with the same Apostle I am persuaded that neither death nor life nor Angells nor Principalities nor powers nor thinges present nor thinges to come nor height nor depth nor any other creature shal be able to separate vs from the loue of God which is in Christ Iesus our Lord. Our Lorde Testimonies out of the Prophetes and Apostles THe Lorde hath said to my Lorde c. Psalm 110. And Matthew 22. verse 42.43 Actes 2 verse 36. Therefore all the house of Israel knowe for a suretie that God hath made him both Lorde and Christe this Iesus I say whom ye haue crucified The end and drift of these words is that being entred into league with so faithful a Lord who hath redeemed them from the power of darkenesse neither with golde nor siluer but with his owne blood making thē his owne peculiar and not onely he so purchased them but he protecteth and preserueth them being so purchased with a speciall care they might safely and with assured confidence of minde committe themselues vnto him yea and yeelde vp themselues to be kept for euer Againe they are also admonished that they are not in their owne power but are bought with a price that both in bodie and soule which are Gods they may glorifie God 1. Corinthians 6. And to the ende all that are confederate and beleeue shoulde willingly suffer them selues to be gouerned of such a Lorde to wit by his worde and by his spirit who to the ende he might haue vs vnder his lordship gouernment was appointed of the father head of the Angels and of all beleuers Conceaued by the holy Ghost borne of the Virgin Marie Testimonies out of the Prophetes and Apostles Genes 3. I will put enimitie betweene thee and the Woman and betweene thy seede and her seede It shall bruise thy heade and thou shalt bruise his heele To the Gala. 4. But when the fulnes of time was come God sent forth his sonne made of a woman c. That the sonne of God must take the nature of man of the stocke of Abraham GEnes 22. In thy name shall all the nations of the earth be blessed Gala. 3. Act 3. in the ende and Luke the 2. That the stocke was restrained to the tribe of Iudah and here somewhat concerning the time that the Messias should be giuen GEnes 49. The tribe shall not desist from Iehudah nor the Lawgiuer from the middest of his feete vntill his sonne come and obedience of peoples be made vnto him fulfilled in the 2. of Luk. ver 1. Where the whole worlde is taxed and therefore nowe the scepter was departed from Iuda when the tribe of Iudah was taxed of Augustus and therefore also Marie together with Ioseph And herevnto belong those prophesies which are to be seene in the 6. of Zacharie ver 11. Take therefore siluer and gold that thou maist make crownes and put them vpon the heade of Iehoschuhh the sonne of Iehosadac the high Priest Thou shalt say vnto him after this manner so saith the Lord God of hoastes in saying Beholde a man whose name is a slippe who shall bud foorth out of his place and hee shall builde the Temple of the Lorde of hoastes Hee I say shall build a temple to the Lorde of hoastes and the same shall beare away comelines and shall sit and beare rule vppon his seat and hee shall be a priest vpon his seat and the counsell of peace shall be betwixt both And let there be crownes for euerie one for Helē for Tobiah and Iedaiah to Hen the son of Zephaniah for a memoriall in the temple of the Lorde of hoastes and they that are farre of shall come and builde in the Temple of the Lorde c. And Ezechiel the 21. So hath the Lorde God of Hoastes saide Remoue awaie the Diademe and the crowne This which is nowe shall not be that I will aduaunce the humble will throw drowne the proude I will ouerturne ouerturne ouerturne it and it shall be no more vntill hee come whose
right it is and I will giue it him Of the time of the comming of the Messiah note both these diligently that hee must be borne when the scepter shoulde be taken away from Iehudah as hath beene shewed and yet notwithstanding whilest the Temple and Priesthood should yet stande as Daniel saith in the 9. Chapter After 62. weekes Christ shall be cut off and there shall be none to helpe him and the people of that Capitaine to come shall scatter that citie and that sanctuarie Of the place of his birth touching the flesh also of his comming forth from the dayes of eternitie in respect of his diuine nature MIchee 5. And thou Bethlehem Euphratah art little to be among the thousands of Iudah yet out of thee shall hee come foorth vnto me that shall be ruler in Israel Whose goings foorth haue beene from the beginning and from euerlasting With what a wonderfull prouidence of God was this prophesie fulfilled Whilest Ioseph and Marie by the edict of Augustus are called into Bethlehem where shee brought foorth Christ See Luk. 2. in the beginning of the chapter and with what a wonderfull prouidence the wise men were lead vnto the place being holpen of Herod and of the Scribes See the seconde of Matthew Of the holinesse of his conception IEremie 23. Beholde the dayes come saith the Lord of hoastes And I will raise vp a braunch to my seruaunt Dauid and this is his name whereby they shall call him The Lorde of hoastes our righteousnesse The prophesie is fulfilled Luke 1. verses 31.22.33.35 Daniel in the 9. Chapter foretolde that the holinesse of holinesses must be annointed whereby in verie deede he sheweth plainely and cleerely that his conception must be holy and must be the seconde Temple yet standing What that the Prophet Isaiah and Haggeus foreshewed that it shoulde come to passe that the glorie of the seconde Temple should be much greater then the glorie of the first it shoulde be euerlasting was it not truely fulfilled in this most pure conception of the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which by the power of the holy Ghost that same euerlasting worde hath personally vnited the humaine nature and hath begon to dwell in it as in his owne Temple As also Christ himselfe nameth his body a Temple Ioh. 2. So both the prophesies are fulfilled not as in a temple of stone or a figure whose glorie was much lesse then the glorie of Salomons Temple neither did that Temple continewe euerlastingly but after the Messiah was exalted to wit that same true Temple was taken away into the fathers glorie neuer after to be builded againe The prophesie of Isaias is playne in the 60. Chapiter vers 13. The glory of Lybanon shall come vnto thee the firre tree the elme and the boxe tree together to bewtifie the place of my sanctuary For I will glorifie the place of my feete And in the same place I will make thee an eternall glorie c. The Prophesie of Haggai in the second Chapiter is more notable So saith the Lorde there Speake nowe vnto Zerubbabel the sonne of Shealtiel Prince of Iudah and to Iehosua the sonne of Iehozadak the high Priest and to the residue of the people saying who is lefte among you that sawe this house in her fiâ—st glorie and howe do you see it nowe Is it not in your eyes in comparison of it as nothing Yet now saith the Lorde of hoastes strengthen thy selfe Zerubbabel c. And a litle after Thus saith the Lord God of hoastes yet a little while and I will moue the heauen and earth and the the sea and the drie land and I will moue all nations and the desire of all nations shall come and I will fill this house with glory saith the Lord of hoastes Siluer is mine and golde is mine saith the Lorde of hoastes The glory of this last house shal be greater then the first saith the Lorde of hoastes Of the virgines bringing forth a childe ISay Chapter 7. The Lorde shall giue you a signe Beholde a virgine shall be with childe and shall bring forth a sonne thou shalt call his name Immanuell Thou hast the fulfilling of it in the 1. of Mathew verses 22.23 To which adde the Prophesie of Isay Chap. 9. A litle childe is borne vnto vs. A sonne is giuen vnto vs and the gouernement was vpon his shoulder and he shal cal his name wonderful Counsailour the mightie God father of euerlastingnes Prince of peace Fulfilled in the 2. of Luke ver 11.14 The meaning of the wordes which was conceaued by the holy Ghost borne of the virgine Marie THe meaning is that the euerlasting Sonne of God of the same substance with the Father without any putting off of his diuine nature without any conuersion or commixtioÌ„ was made that which he first was not to wit man which the Scripture enterpreteth He tooke the seede of Abraham that is our flesh of the virgine Marie and his verie humane soule and that by the power of the holy Ghoste that he might be like vnto his brethren in al things sinne onely excepted Ioh. 1. And to the Hebr. 2. and the fourth 1. Tim. 3. Rom. 1. The consolation which a faithful man conceaueth by this pure conception WE conceaue hereof this consolatioÌ„ first that we haue an vndoubted and true mediator with God in al thinges that we haue to do with him as who hath not onely the communioÌ„ of one but of both natures to wit diuine and humane Againe that he is such a Mediator whose bodie and soule in the verie conception were sanctified first that he might be a pure and holie sacrifice through which all our corruption might be cleansed that it might not be laide vnto our charge Heb. 7. verses 26.27 Rom. 7. verse 20. and the 8. verse 1. Moreouer to the end that the efficacie of his fulnes might by litle and little sanctifie this defiled lumpe of ours vntil he deliuer vs fully from that same natural corruption and by the same holie spirite whereby that substantial worde hath sanctified both soule and bodie euen from the wombe might also reforme our soules and bodies in the time appointed of God according to his owne image Io. 1. verse 16. the 1. Cor. 15. verse 45.47.48 The drifte and purpose of this article and how necessarie the true vnderstanding therof is THis same article concerning the person of Chirst which consisteth of two natures the humane the diuine knitte together by a personal vnion euerlastingly yet the proprieties of either being kept euerlastingly containeth the foundation and piller of the kingly Priesthood of Christ and consequently of his euerlasting priesthood betwixt God and men For it is mans happines to be ioyned with God the fountaine of al goodnes 1. Ioh. 1. Contrariwise it is the greatest vnhappinesse to be separated from God But man had separated himselfe by sinne from God and had entred into couenant with the deuill Euen
And surely as they can not any more fall from euerlasting life whiche are truely once engraffed into Christe by the holy Ghoste so that very worde the euerlasting Sonne of God of the substance of the Father to wit that same very fountaine of life in which life was from the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 1. taken in the nature of man to endure euerlastingly must dwell bodily that is to say personally For seeing that same highe maiestie of God was moste farre separated from our wretched condition and yet notwithstanding hee had appointed for his infinite loue toward vs moste wretched castawayes through grace to ioyne his diuinitie which is the fountaine of all happines to the end it might endure for euer it was needefull that hee should also ioine our humane nature taken out of the lumpe of mankinde vnto his diuinitie by a personal vnion Col. 1. verse 9.10 Otherwise we should not haue had neerenes enough nor sufficient stedfast kinred as it were with God which might assure our faith that God doth truely dwel with vs that Christ is and euerlastingly should be Immanuel that is God with vs. Isai 7. Mat. 1. What the personal vnion is and wherefore it is that the properties of both natures must remaine whole and sound in it THe personall vnion is the knitting together of two natures in Christ to wit of the diuine and humane in which admitte that the one be and remaine the maker and without beginning and the other be and remaine created and therefore haue a beginning one be of the same substance together with the Father the other be of the same substance with vs one be almightie because it is God the other be not almightie because the creature is not the creator neither are there two almightie ones but one almightie one one be and remaine infinite but the other be not infinite but finite hauing a finite head armes feete c. Admitte I say that these natures are most diuerse and remaine euerlastingly distinguished in their properties for as much as the creator will euerlastingly remaine distinct from all creatures yea from that same lumpe which it hath taken yet notwithstanding they are so coupled together that they make one Indiuiduum to wit Christe All this may be seene by the conception in which that same personall vnion was once perfectly made neither was it euer afterwardes otherwise made Ioh. 1.3 cap. 14. Hebr. 2.16 Seeing therfore that the couenant of saluation betweene God and men is euerlasting it must needes be concluded that in the person of Christ as in the foundation these two natures are so euerlastingly vnited together that in meane season the trueth of either nature remaine for euer with their properties and that neither be swallowed vp of the other vnlesse we would haue the couenant to be weakened and plucked vp from the very foundations For euen like as for the entring into the couenant and reconciliation with God that both those natures in the mediatour must be true and sound keeping their properties so also forasmuch as the couenant conjunction must endure in all euerlastingnes that this same our true and very flesh and bones may enioye the same happines that after our resurrection Philip. 3. it behoueth also that in the foundation to wit in the mediator vpon whome the office of sauing vs is euerlastingly laide there remaine for euer the same whole humaine nature both soule and body flesh and bones For the nature of any one beeing ouerthrowen or the properties thereof denied the couenant it self falleth that is it can neither be entred into nor be preserued as before is shewed Suffred vnder Pontius Pilate Testimonies out of the Prophets Apostles whereby it is shewed that Christ must not die by tumult but must suffer vnder a iudge and that when a straunge magistrate should exercise iudgement Isai 53. HE was reckoned amongest the wicked Therfore be must not perish by tumult but must be iudged or reputed amongest the wicked Wherto also that belongeth He was woūded for our iniquities smitten for our wickednesses The chastisemēt of our peace was vpon him and in his stripes we were healed And in the same place He was taken away by iudgement Therefore he must come into iudgement With these Propheticall sayinges agreeth truely that Propheticall explication of Christ which is extant in the 18. of Luke Beholde we goe vppe to Hierusalem and all thinges shal be fulfilled that are written by the Prophetes concerning the sonne of man He shal be deliuered vp to the nations and shal be mocked and euill entreated of them And after they shall haue whipped him they shall kill him and the third day he shall rise againe And Luke the 24. To those that went to Emaus he saith O fooles and slowe of hearte to beleeue all things which the Prophets haue spoken Ought not Christ to haue suffered these thinges and to enter into his glorie And beginning from Moses and all the Prophets he interpreted in all the scripture those thinges which were concerning him Acts 4. They gathered themselues truely together against thy holy sonne Iesus whom thou anointedst Herode also and Pontius Pilate with the nations people of Israel to doe whatsoeuer thy hand and Counsel had first determined should be done Now that he must suffer when a straunge magistrate executed iudgement the which thing the very mention of Pontius Pilate sheweth these Prophesies witnesse Genes 49. The Prophesie of the Patriarch Iacob The scepter shall not depart from Iudah till Schiloh come is throughly fulfilled when the scepter was translated from Iudah and when Pilate in the name of Caesar executed iudgement And the Prophesie of Zachary in the 6. cap. that a braunch shall builde a Temple the glory wherof should become greater then the glorie of the first Tēple And then must altogether be fulfilled as Ezechiel also in the 21. Cap. the 26. ver hath plainly prophesied when the golden crownes should be taken from the heades of the Kings of Iudah But when Pilate was president the Iewes acknowledge that they haue no other king but Caesar and so they professe that the crowne was taken from the heades of the Kinges of Iudah therefore now the time was come that they should destroy the temple of the bodie of Christ and that that same branch should reedifie it againe or that he should raise it vp the 3. day The glorie of which temple namely of the body of Christ raised vp from the dead in which the Deitie dwelleth bodily doth surpasse at this day and shal doe euerlastingly the glorie of the first temple according to the prophesie of Haggai in the second Chap. Why Christe must be condemned by a iudge before the iudgement seate THou must looke vpon God him selfe the Iudge exercising iudgement by the mouth of Pilate Christe is set before the tribunal seate of GOD here in earth laden with thine and mine wickednesses ready to
Ioel And it shall be in the last day saith God I will powre out of my spirite vppon all fleshe and your sonnes and your daughters shall prophecie c. Esay 59.20 21. And the redeemer shall come to Syon and vnto them that turne from iniquitie in Iacob saith Iehouah and I will make this my couenant with them my spirit that is vpon thee my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed saith the Lord frō hence forth euen for euer Ioh. 14. verses 16.17.18.19 c. I will pray the father and he shall giue you an other comforter that hee may abide with you for euer euen the spirite of trueth whome the worlde can not receiue because it seeth him not neither knoweth him but yee knowe him for he dwelleth with you and shall be in you I will not leaue you fatherles but I will come to you yet a little while and the worlde shall see me no more but ye shall see mee because I liue ye shall liue also At that day shall yee know that I am in my father and you in me and I in you Manie moe testimonies were aledged when wee entreated of the trinitie The meaning of this article I Beleeue that the holy Ghost is verie true euerlasting God and of the same substance together with the father and the son and yet notwithstanding a person distinct from both as proceeding from them both And therefore forasmuch as he is verie God I place my confidence and trust in him as in the father and in the sonne and I trust in him that he will worke al that in me being emptie of all good that hee himself hath promised in his word for which cause he is sent of the father the sonne Now his effectes they are many and diuerse For first of all he is giuen that he may witnes the loue of the father in our hearts Gal. 4. that he may lighten the eyes of our minde with the knowledge of Christ that through faith he may so engraft me into Christ as a brāch into the vine may make me a partaker of Christ al his benefits Ioh. 15. This coniunction with Christ his benefits which the holy ghost doeth worke in vs the scripture doth expresse with great force when he saith that the holy ghost doeth sprinkle vs with the blood of Christ 1. Pet 1. doth make vs members of Christ 1. Cor. 6. doth feede vs with Christ Ioh. 6. doth make vs drinke of Christ 1. Cor. 10. the 12. and doth build vs vpon Christ Eph. 2. In which the office and end of the holy ghost giuen vnto vs is shewed that through faith it may most neerely knit vs vnto Christ and may work the like things both in the mēbers head seing it is the same spirit that is to say the very same life glory Rom. 8. I beleeue that the holy ghost as the true very God wil worke these thinges in me which he hath promised vnto me that beleue euē as these his peculiar epithetons names do declare that he is the water flowing vnto euerlasting life Iohn 4.7 A water which shal cleanse me Ezek. 36. 1. Corinthians 6. An annoynting which shal remaine in vs 1. Iohn 2. the seale and earnest of inheritance in all which it is promised vnto vs that he is giuen vnto vs to comforte vs in all aduersities to helpe vs in our infirmities to make intercession for vs with sighes and grones that can not be expressed forasmuch as we knowe not to pray as we ought and so that he be our true comforte or aduocate who suffereth not vs to be destitute of his counsaile and helpe but handleth our cause himselfe to the ende he may be in vs and remaine with vs for euer Iohn 16. To him I trust to him I wholy deliuer my selfe to be gouerned comforted and quickened in the father and in Iesus Christe his sonne who through the holie Ghost make their abiding with vs. The applying of this doctrine to the couenant of grace THat same euerlasting couenant that God hath stricken with Abraham the Sonne of God in mans nature taken of the seede of Abrahā hath confirmed by satisfying the righteousnes of God perfectly in manner as I haue confessed in the former articles of faith Nowe it resteth that the holie Ghost engraffe vs into Christ through faith the true seed of Abraham and so powre out that blessing promised to Abraham and his seede vpon vs and by the earnest of an euerlasting inheritance Paule saith in the third to the Galathians that in the Gentiles the blessing of Abraham is extant in Christ Iesus that we might receaue the promise of the spirit through faith And a little after Now to Abraham and to his seede were the promises made he saith not to the seedes as speaking of many but and to thy seede as of one which is Christ Also And if yee be Christs then are yee Abrahams seede heires by promise And Rom. 9.8.2 Cor. 1.21.22 How the holy Ghost is giuen and howe we know whether we haue it or no. THe holy Ghost is giuen by the ministery of the Gospel as by an ordinary meane Gal. 3. This onely would I learne of you receiued ye the spirit by the works of the lawe or by the hearing of faith preached Also Ephesi 1. verse 13. and 1. Cor. 12. verse 13. Now thou shalt knowe by the working of the holy Ghost that thou art a partaker of the holy Ghost For euen like as thou seest not the winde but dost feele his operation so the holy Ghost is knowen by his working as Christ teacheth Iohn 3. These are the principall and chiefe workes of the holy ghost in vs faith inuocation grones 1. Cor. 12. No man can say Lord Iesus but by the holy Ghost and the 2. Cor. 4. because we haue the same spirit of faith according to that which is written I beleeue and therfore I speake so we also beleeue and for that cause we also speake Ro. 8. Because we are sonnes therefore God hath giuen the spirit of the sonne into our heartes by which we crie Abba Father And in the same place The spirit maketh intercession for vs with grones that cannot be vttered Besides these the being displeased with our selues and the hatred of sinne or rather the battell against sinne is a sure and vndoubted token that we haue the holie Ghost that we are ingraffed into Christ For the flesh fighteth not against it selfe Rom. 8. There is no condemnation to them which are in Christ Iesus which walke not after flesh but after the spirite THE FOVRTH PARTE OF the Creede I beleeue the holie Catholike Church the communion of Saintes Testimonies out of the Prophetes and Apostles GEnesis 9. God enlarge Iapheth that he may dwell in the
out of my hand My father who hath giuen thē vnto me is greater then all neither can any man snatch them out of the hand of my father I and the father are one Here thou hast both the most constant truth of the word of Christ and also his omnipotencie And so thou must trust that God offereth himselfe vnto vs in Christ a true and almightie God in an euerlasting couenant And further should not this selfesame nature of God wherein he is true and almightie pricke vs forward to amendement and to lead a life through faith according to his will For whilest we heare that his truth is one and vnchangeable let vs know for a suertie that he will not for euer approue sinnes which he hath witnessed to detect by his word Psal 5. Moreouer that it is more possible that heauen earth should be ouerthrown then that those punishmentes should not fall out which he hath threatened in his word vnlesse we turne from our sinnes Mat. 5. vers 18. For the nature of God must be changed if his truth were subiect to change And the same reason is of his omnipotencie For who would not wholy addict himselfe vnto him and altogether depend vpon his becke and frame all thinges to his will in whose hand is life and death who hath power to cast both body and soule into euerlasting fire As Christ saith Feare not those which kill the body but can do nothing against the soule I say vnto you whom you must feare euen him that hath power to cast both body and soule into hell fire The infinite wisdome of God auaileth much for the establishing of our trust in him as for example thus that faith may ouercome whatsoeuer is obiected of the flesh and of sinne against the word and workes of God and that it may at once breake all the broyles assaultes of distrustes giue it selfe to rest it must needes be that the minde ascend vp to that infinitenes of the wisdome vnderstanding of God that it safely rest in that as doing all thinges wisely and well and be fully persuaded that God is the gouernor of the world and not men and that he doth so gouerne all thinges that we neither can nor ought to wish them wiselier or better done then they are or may be done of God Paule teacheth vs to rest in that same infinite wisdome of God in the 11. to the Romanes O the depth sayth he of the riches aswell of the wisdome as of the knowledge of God how vnsearchable are his iudgementes and his waies past finding out Who hath knowne the minde of the Lord or who hath beene of counsel with him or who hath giuen vnto him first and he shal be recompensed againe for of him by him and in him are all thinges to him be glorie worldes without end Amen And Isai in the 40. chapter vers 13.14 and in the 104. Psal vers 24. O Lord of hoastes how are thy workes multiplied Thou hast done all thinges in wisdome And Psalm 147. vers 5. Our Lord is great and mightie in strength there is no number of his vnderstanding When therefore we heare our most wise yea our onely wise God who hath promised that he will shew himselfe such a wise God towardes vs who should not receiue his wordes with high reuerence and haue a contented minde in all and those most dayly workes of his prouidence as done most wisely an so rest in his wisdome The which diuine wisdome the Apostle wondring at doth therewithall praise it To the only wise God be glorie Romanes cap. 16. vers 37. Therfore also the wisdome of God doth incourage vs to cōfidence seeing he hath promised to shew himselfe such a one towardes vs. Also who knowing his wisdome doth not according to his word as the briefe rule of wisdom frame his his life Psal 119. Now after that we haue by faith layd holde vpon the omnipotencie and wisdome of God in all his workes hauing vtterly denied our owne wisdome of the fleshe Rom. 8. it followeth that he be acknowledged also to be good Now his goodnes is considered aswell in all effectes as in forgiuing of sinnes Concerning the first whatsoeuer is done of God it is good and thou must acknowledg it as verie good For how can any other thing but good proceede from him in whom there is nothing but good Therefore Dauid grauely and shortly saith Iehoua is good to all and his mercie is ouer all his workes Psal 145. Thou hast a singular vse and practise of this doctrine in the 107. Psalme Furthermore his goodnes mercy whereby amongest the rest of his workes he taketh away iniquitie wickednes ought so to reare vp our faith that if the flesh feare lest he should cast vs off for our iniquitie and wickednes faith ought fully to be resolued that this is the nature of God as Moses saith to take iniquitie and sinnes to witte from the beleeuers Now the nature of God is vnchangeable wherefore vndoubtedly he would take them from vs so that we beleeue This nature of God shineth in the face of Christ when he saith Be of good cheere my sonne Thy sinnes be forgiuen thee Who therefore would not trust in him who also hauing heard of this so great goodnes would go on willingly and wittingly to offend him As the Apostle saith in the 2. to the Rom. vers 4.5 Doest thou despise the riches of his goodnes long sufferance and gentlenes not knowing that his goodnes doth prouoke thee to repentance But thou after thy hardnes and harte that cannot repent heapest vnto thy selfe wrath against the day of wrath and of the iust declaration of the righteous iudgement of God Who also hauing heard of his mercie doth not feare to doe any man wrong or vniustly to oppresse his neighbour like as in verie deede by this his nature that he is merciful he turneth vs away from all hardnes of hearte and inhumanitie Exo. 22.26.27 If thou take the garment of thy neighbour for a pledge saith he before the sun go downe thou shalt restore it againe vnto him because it is his onely couering it is his garment to couer his skinne in which he should sleepe And when he shall crie vnto me to heare him I will heare him because I am mercifull Yea also the righteousnes of God doth so shine in the face of his Christ that also the most iust nature of God expressed in the lawe may comfort vs in Christ and confirme our hope which otherwise in our selues may worthily terrifie vs. For seing that God is most righteous and hath once called into iudgement the sinnes of all beleeuers and hath punished them in his sonne in the full rigour of his iustice the most righteous nature of God will not beare that the same debte once perfectly paide and clensed should be twise or againe repaide vnto him Againe forasmuch as God is so righteous that an innocent before him is not innocent
into thy house And in Ioh. 13. he saith Vnlesse I wash thee thou shalt haue no part with me The resurrection of the flesh The resurrectiō also of the flesh is a worke of Christ as also the inward renuing to euerlasting life Iohn 5. vers 2. and 28. As my father raiseth vp the dead and giueth them life so also the sonne giueth life vnto whom he will And the howre shall come that all that are in their graues shall heare his voyce c. Also Iohn 6. vers 39.40 and in the 11. chap. I am the resurrection and the life he that beleeueth in me though that hee were dead hee shal liue whosoeuer liueth and beleeueth in me he shall not die for euer By Christ shal be fulfilled that of Hoseas Death is swallowed vp in victorie O death where is thy victorie c. 1. Cor. 15. vers 55.57 and in the same Chapiter verses 45.48 And Christ himselfe giueth euerlasting life And life euerlasting Ioh. 1. Life was in him Ioh. 10. I giue eternall life vnto my sheepe neither shall they perish for euer neither shall any man take them out of my hande I and the father are one All these thinges which we haue rehearsed according to the order of the description of God and the articles of the faith seeing they are of that sorte as can agree to none but onely to God they plainly conuince Christ to be God by nature What daunger there is to be feared if we beleeue not in the sonne as in the true euerlasting God of the same substance with the father THe truth it selfe sheweth a most present daunger Ioh. 3. He that beleeueth in the sonne is not iudged or condemned but he that beleeueth not is iudged already because he beleeueth not in the name of the onely begotten sonne of God And in the 8. Chapiter You are from hell I am from aboue You are of this worlde I am not of this worlde therefore I haue said vnto you that you shall dye in your sinnes Moreouer it is said in the 1. Ioh. 2. vers 23. Whosoeuer denieth the sonne hath not the father Also in the 2. Ioh. vers 9.10.11 And in Ioh. 16 vers 3. Therefore the holy Ghost hath forewarned vs by the Apostle Peter that we should take heede of these deceauers 2. Epist Cap. 2. There were also false Prophets amongest the people as also there shal be false teachers among you who shall bring in deadly heresies denying the Lorde who hath bought them hasting vnto themselues a swift damnation and many shall followe their condemnation Nowe the Lorde who hath bought vs is Iesus Christ very God and man as the scripture witnesseth Acts. 20. God hath redeemed his Church through his blood Nowe therefore if so be that any do not beleeue that he is the true God that hath in mans nature shed forth his blood he denyeth the Lord who hath bought him Testimonies prouing the Godheade of the holy Ghost that he is a person and the true euerlasting God and not any motion or thought or any other thing that is created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THat the holy Ghost is subsisting and God by nature first of all it is shewed by the creation Genes 1. And the spirit of God moued it selfe vpon the face of the waters In which words it is attributed to the holy Ghost that he wrought together in the creation of all with the father and the sonne The creation is most clearely attributed vnto him Psal 104. Sende forth thy spirit and they shal be created and thou shalt renue the face of the earth Therefore the scripture affirmeth that the holy Ghost is Iehouah which is most plaine out of the 6. of Isay and the 28. of Acts vers 25. Isay 6. And he said Iehouah of whom before in the same Chapiter Seraphim had cried Holy Holy Holy Iehouah Lord of hoasts Goe and say vnto this people in hearing heare you and vnderstand not and in seeing see you and knowe not These same wordes which the Lorde spake Paule Acts. 28. saith that the holy Ghost spake Very well saith he spake the holy Ghost by Isaias the Prophet vnto our fathers c. Therefore the holy Ghost is Iehouah The same is also plaine by other places Ierem. 31. This is the couenant that I will make with the house of Israel After these daies saith Iehouah I will giue my lawe into their hearte c. Nowe the Epistle to the Hebrews Cap. 10. vers 15. affirmeth that these same wordes of the lord proceeded from the holy ghost The holy ghost also himselfe witnesseth vnto vs. For after he had foreshewed This is my couenant that I will make with them c. The which also Ioel affirmeth Cap. 2. whom Peter also citeth and expoundeth that he may shewe them as plaine effectes of the holy Ghost which are altogether belonging to the power of the godhead I wil saith Iehouah powre out of my spirit vpon all flesh and your sonnes and daughters shall prophesie And these thinges which are alledged now to shew that the holy Ghost is God the creator by them also is shewed that he is an vnderstanding essence euerlasting good righteous mercifull most free of an infinite power and most constant truth neuerthelesse let vs yet see also certaine testimonies seuerally concerning those thinges that are attributed vnto him which as they onely agree vnto God so they plainly proue the holy Ghost to be very God That the holy Ghost is an vnderstanding essence euerlasting and which giueth vnderstanding it plainly appeareth out of the 61. of Esai The spirit of the Lord Iehouah is vpō me for that Iehouah hath anointed me to preach vnto the milde he hath sent me Luk. 4. Christ teacheth that he is he vpon whō is the spirit of Iehouah for that he anointed him But to anoint inwardly as Christ properly is anointed and by his owne power to send to preach glad tidinges and to giue power to preach glad tidinges aright is a work of a person truely subsisting vnderstanding and of the euerlasting God Also it appeareth by his effectes which are rekoned vp in the 5. to the Galathians that he is also good iust pure mercifull most free and in deede as God communicating his giftes vnto other The fruites of the spirit is loue ioy peace gentlenesse benignitie goodnesse faith softnesse of spirit and temperance And surely the same Apostle teacheth that the holy Ghost is the worker of these and therefore God 1. Cor. 12. There are diuersitie of giftes but the same spirite And there are diuersitie of administrations but God is the same that worketh all in all But the manifestation of the spirit is giuen to euery man to profitte withall For to one is giuen by the spirite the worde of wisedome and to another the worde of knowledge by the same spirite And a little after But all these thinges worketh one and the same spirite distributing to euery
to God peace to the earth A good wil in men Like as therefore in times past when Salomon by the commaundement of God was annoynted there was publike ioye amongest the people of God because they knewe that God woulde doe them good and defend them by the hande of a king so also we when wee heare out of the worde of God that our Lorde Iesus is Christ that is that same annoynted of the lorde we ought together with the Angels to be filled with an exceeding ioye of minde being surely persuaded that euen in this verie thing that the heauenly father hath appointed and in verie deede giuen his owne sonne Christ that is annointed to be our king that he doeth openly from heauen declare that hee by this sonne will become the euerlasting restorer and defender of his Church Why Christ was annointed not onelie to be king but also Priest IT followeth that we declare whie he was not onely annointed to bee a king but also a Priest The reason is because the kingdome of Christ was so to bee established that he must satisfie for euer the righteousnes of God and so this begonne peace promised grace might staie vppon a sure and sound foundation Now the foundation is the euerlasting priesthood of Christ that is that same gift which not onely by commaundement but also by solemne oth in a wonderful wisedome and mercie is from the father laide vpon this certaine person whereof these are partes First the prayer of so great a person most pure and most holy together with a sacrifice matchable with the sinnes and wickednesses of all beleeuers Io. 17. Heb. 7. the other the shewing of himselfe before the face of the father in the heauens after this sacrifice is offered vp Hebr. 9 vers 24. Because it was ordained of God by an oath and by an vnchangeable decree of God which we may surely trust to that Christ should shewe himselfe to witte his owne bodie and soule taken into the vnitie of his person in which all our sinnes were punished without ceasing before the face of the father that alwayes the efficacie of that Sacrifice once offered vp might florish and be of force before the father Of the profite that we take by this that Christ was anointed to be a priest THe chiefe profite is that I haue a certaine person which hath sacrificed for mee and continually maketh intercessiō for me that the force of his intercessiō made sacrifice offred vp in earth might alwaies be of force in the sight of God as it is saide in the Psalme 110. The Lorde hath sworne and will not repent him Thou art a Priest for euer Nowe an euerlasting priest is not without an euerlasting vse and fruite of his priesthoode towarde his faithfull But wee will speake more aswell of the kingdome as of the Priesthoode in the article of sitting at the right hand of God Why also was he annointed to be a Prophet THe reason why hee was annointed to bee a Prophet is because that same priestly kingdome in which euerlasting righteousnes and peace should florish was to bee established by the scepter of his worde that is by the preaching of the Gospell and in the power of the spirite whereby he was annointed And truelie so was it foretold by Esay The spirit of the Lord is vpon me because he hath annointed me that I should preach glade tydinges vnto the power he hath sent me that I shoulde heale the contrite in heart as our Lorde affirmeth in the 4. of Luke that it was fulfilled in him Therefore hee saith vnto Pilate that his kingdome was not of this worlde that he came into the worlde that he might giue testimonie vnto the truth I vnderstande Christ therefore so to be annointed a Prophet that hee being sent out of the bosome of his heauenly father in mans nature was annointed with the fulnes of the holy Ghost that being ful of grace and trueth hee might cleerly and manifestly set forth vnto vs that same mysterie hidde from the beginning the euerlasting will and counsell of God concerning the redemption of mankinde Iohn 1. The onely begotten sonne which is in the bosome of the father he hath shewed it vnto vs. Furthermore also that the same Christ may effectuallie teach vs to the end of the worlde For which cause hee also hath promised his presence by the office of teaching Beholde I am alwayes with you euen to the end of the worlde Of the fruite of Christes propheticall office THe Lorde Iesus is anointed with the spirite of prophesie to this end that we should by no meanes doubt of the vnchangeable wil of the father towarde vs. Heb. 1. God in times past at sundrie times and in diuerse maners spake vnto our fathers by the Prophetes but in these last times he hath spoken vnto vs by his sonne Further who dareth to say howe shall I knowe the will of God towardes beleeuers seeing the sonne him selfe to whome the minde and will of the father is throughly knowen hath opened the will and promise of the father in the Gospell The other fruite is nowe declared for that it teacheth vs effectuallie to the end of the worlde and transformeth vs into that which we are taught of him 2. to the Corinth 2. vers 17.18 Howe far forth those things which are spoken concerning the office of Christ or of the priestly prophetical kingdome of Christ agree with the doctrine of the free couenaunt BVt same man will say that same priestly kingdome that thou hast said to be established by that same Messias or annointed of the Lord by the scepter of the word and power of the spirite is it not that same euerlasting couenaunt or worke of saluation that standeth in the free forgiuenesse of sinnes and vndeserued gift of the holy Ghost and euerlasting life Yes verilie For that same couenant of saluation made with Abraham was renewed with Dauid and to him was promised out of his seede an euerlasting king who shoulde be the mediator of this couenaunt Psalme 89. And in the first of Luke the Angel saith to Marie This shall be great and he shal he called the sonne of the most high and the Lorde God shall giue vnto him the seate of Dauid his father and he shall raigne ouer the house of Iacob for euer and there shall bee no end of his kingdome And a little after Zacharie the father of Iohn Baptiste being full of the holy Ghost prophecied saying Blessed be the Lorde God of Israel because he hath visited and redeemed his people and hath lifted vp an horne of saluation vnto vs in the house of Dauid his seruaunt as he hath spoken by the mouth of his holy Prophets which were since the world began that it should come to passe that he would saue vs from our enemies and out of the hande of all that hate vs that he shoulde shewe mercie towardes our fathers and be mindfull of his holy couenaunt of the oath
must needes be therefore that Christe this king be of the substance and loines of Dauid and continue an euerlasting kinge and very man not onely in name but in the very substance and properties of a naturall fruite sprong from the loines of Dauid and abiding and raigning worlde without end in the throne of Gods maiestie in the highest heauens Hebr. 1. Which thinge bringeth vs exceeding ioye in euerlasting life for that we shall behold our nature in our brother and heade Christ to be adorned with so great glorie in all eternitie Causes for which it must needes be that the mediator of the couenant be very God with all the properties of God THe causes for which it is necessarie that the mediator be not onely very mā but also very God be these The chiefe cause is because God would declare his infinite loue And this is the meaning of that So God loued the worlde so I say that he gaue his only begotten sonne c. The second cause is next vnder this because he had receaued a commandement of the father that required an almightie worker to wit a commandement by his merite and vertue to saue the elect Nowe there is but one Almightie euen God Ioh. 10. vers 18. Out of this same second cause which properly belongeth to Christ these endes are deriued The first concerning desarte For therefore must the Mediator be verie God that that same obedience of Christ whereby so great a person which is equal to the father humbling himselfe in the nature of man that the curse might be made in it might be from the beginning of the world for al eternitie to come a matchable price or rather a price of redemption for the sinnes of all the elect of the whole worlde euen that the price might wey downe our sinnes Therefore in the 20. of the Actes it is saide That God redeemed his Church with his bloud And in the 9 to the Hebrues Also grace hath abounded aboue the fault This obedience of the Sonne when it is made a sacrifice for vs it surmounteth all obedience of Angels and al other creatures The second end is that seeing he must be a Sauiour no lesse in vertue then in merite he must first in himselfe ouercome our sinne the wrath of God and death Nowe that the waight of the infinite wrath of God in the manhoode might stand ouercome and moreouer that he might raise himself frō death it was necessary that he that should suffer should be very man in such sort that he might together be infinite that is the true and euerlasting God that is that his manhod should be personallie inseperablie vnited to his godheade of which it should vpholden that our saluation might not by any meane be in danger seeing it is impossible that that vnion should be dissolued For God alone could not die as one of the auncient fathers haue wittilie said neither could man alone ouercome death Therefore to the Romans Ca. 1. he saith that he is declared to be the sonne of God by the power of his resurrection Moreouer by his power it behoued him also to ouercome sinne and death in vs Ioh. 5. to witte by giuing faith whereby that merite might be applied vnto vs and the holy Ghoste through whō he might restore in vs the image of God and quicken vs euerlastingly and also maintaine that saluation so gotten Now forasmuch as all these things are of nature belonging to him who is almightie it was necessary that he by nature should be God almightie For who could haue performed that but he through whom man in the beginning was made after the image of God Coloss 1.3 who could haue giuen the holy Ghost which is God but he which is God himselfe who could haue restored euerlasting life but that same word the sonne of God in whō life is from the beginning Io. 1. Finaly forasmuch as God hath said I am the Lord besides me there is no sauiour it was necessarie that our sauiour Christ which by the decree of God was appointed to obtaine and bestowe saluation should be very God with all the properties of the Godhead omnipotencie eternitie infinite maiestie and glorie without which he could neither be a Sauiour nor abide for euer Why those same two natures must be vnited in the Mediator THat the foundation of that same couenant of grace or rather of that coniunction betwixt God and vs might be firme GOD would haue these two natures in Christ to be knit together after a wonderful manner to wit by the vnion of persons Now when we say that the diuine and humaine nature of Christe are personallie knit together we vnderstand that the sonne who is God hath taken mans nature into the vnitie of his person and so God is manifested in the flesh and made man but in the person of the sonne and so as the proprieties of both natures remaine safe aswel that the saluation of men might be obtained by that meane that he had appointed as also that it might be maintained and continued for euer For saluation could not haue ben obtained vnlesse mans nature and the nature of God had bene knit together in a personall vnion First because it had not beene the bloude of the Sonne of God that was to be shed and so it had not bene a sacrifice worthie enough for the sinnes of the whole worlde Moreouer the humanitie could not haue beene able to sustaine the wrath of God neither haue abolished the sinnes that were laide vpon it vnlesse the diuinitie had ben coupled vnto it into the vnitie of the person by a most firme and altogether vnlooseable knotte both which that same man Christ by the power of his diuinitie being personally knitte vnto him hath perfourmed Acts 20. Philip. 2. Hebr. 19.14 Coloss 1. vers 14.15 And much lesse also might saluation nowe obtained be maintained vnlesse they were knit together and might so remaine for euer For euen like as it was required for the entry to that priesthoode and for the prouiding of full satisfaction that there should be the body and soule of the sonne of God in which there might be satisfaction so also that the priesthoode might be euerlasting and an euerlasting intercession be made for vs it must be that that same humane nature be properly belonging to the sonne of God which he must shewe before the face of the father in heauen in which as our sinnes are once cleansed so it might be the pledge of our reconciliation for euer Psal 110.1 and the 4. Matth. 22. vers 44. Moreouer that same man Christ could not by his vertue and power be a sauiour vnlesse also he had the diuine nature ioyned vnto him into the vnitie of person from which together as also from the father proceedeth the holy ghoste who bringeth vs into the possession of Christ engraffeth vs into Christ and begetteth vs againe into euerlasting life 1. Cor. 15. verse 21.45 Rom. 8. verse 8.9