is no other Sauiour but God as GOD himselfe doth very often affirme by his holy Prophet Isaiah And likewise in manie other places of the holie Scriptures But that wee may see into the ground of this mysterie more cleerely let vs more particulaâ—ly inquire after some proofes first that our Lord Iesus Christ the Sonne of God the second Person in the blessed Trinitie iâ— GOD. Secondly that hee is man And thâ—rdly that hee is in the vnion of the humane nature to the diuine one diuine Person both God and man and so a meet Meâ—iâ—tor betwixt God and man Question Fiâ—st therefore what proofe haue you that our Lord Iesus Christ the Sonne oâ— God is very true God Ans The proofes as I haue learned are diuers First those testimonies of holy Scripture which doe attribute the very name of God as of right belonging vnto him Secondly those that ascribe the essentiall attributes or proprieties of the diuine nature vnto him such as are eternitie omnipotencie infinitenes of wisdome perfection of Iustice and mercy and such like Thirdly such as ascribe the workes of the Deitie vnto him to wit the workes of creation the workes of gouernment generally ouer the whole world and more specially concerning the Church of God Fourthly such as shewe that the same duties of spirituall worship and honour are due to him which are onely belonging to God namely faith hope praier thankesgiuing c. These proofes doe euidently declare and very sufficiently warrant vnto vs the Deitie and Godhead of our Sauiour Christ And first that the holy Scriptures doe attribute the name of God as of right and not in way of resemblance belonging vnto him it is manifest by many places of holy Scripture Question Which are they Answere In the beginning of the holy Gospell written by Saint Iohn it is expressy affirmed that our Sauiour Christ there called the essentiall and eternall word is very God And in the end of the first Epistle of the same Euangelist that he is very God and eternall life Likewise the Apostle Paul Rom 9. verse 5. Christ is God ouer all to be blessed for euer Amen Explication and proofe These are very manifest testimonies indeedâ— And there are many other like to these both in the olde Testament and also in the newe Namely Isai 9.6 The mightie God as God the Father callâ—th him And Psalm 45.6 conferred with Heb 2.8 O God thy throne is for â—â—er and euer And Psalm 97. verses 1.7 confâ—rred with Heb 1.6 The Lord â—he word is Iehouah reigneth c. And let all the Angels worship him Likewise Psalm 102.25 conferred with Heb 1.10 Thou Lord in the beginning hast established the earth c. And Psal 104.4 conferred with Heb 1.7 where that which is saide of the Lord God in respect of his creation and gouernment of the Angels is attributed to our Lord Iesus Christ But of this sort of testimonies wee shall haue occasion to collect them when wee come to the workes of the Deitie attributed to our Sauiour Christ In the meane season this is plaine both from the one sort of testimonies as well as from the other that the name of God is properly and essentially ascribed to our Sauiour Christ Now let vs come to see some proofes that the essentiall attributes of the diuine nature be likewise ascribed vnto him And first of all concerning eternitie Question What proofe haue you that it is attributed to our Sauiour Answere We haue a manifest testimonie of it in the 8. chap of the holy Prouerbes of King Salomon from the 22. verse of the chapter to the 27. Where he doth in a holy figuratiue speech describe the Sonne of God vnder the name of the wisedome of God speaking thus The Lord hath possessed me in the beginning of his way I was before his workes of olde I was set vp from euerlasting from the beginning and before the earth When there were no depthes was I begotten when there were no fountaines abounding with waters Before the mountaines were setteled and before the hilles was I begotten He had not yet made the earth and the open places nor the height of the dust in the world The wisedome here spoken of by Salomon or rather he which spake vttered these holy words by the tongue and penne of King Salomon must needes be the eternall wisedome of God a Person distinct from the Father like as Paul the holy Apostle calleth our Sauiour Christ the Son of God the wisedome of God 1. Cor. 1.24 And in the same place also the power of God according to the further description of King Salomon in the place before alledged as we shall haue occasion to repeate afterward But for the present let vs here call to minde that there are many like testimonies for proofe of the eternall Godhead of our Sauiour As Isaiah chap. 9.6 The father of eternitie that is to say he that being eternall in himselfe and without beginning together with the Father is the author of eternitie to the Church insomuch as though it haue a beginning yet it shall neuer haue end For vnles he were eternall and without beginning he could not establish any thing to haue an eternal continuance And therfore it is further said Col. 1.17 He is before all things and in him all things consist And Hebr. 7.3 that hee hath neither beginning of his daies nor end of his life And Reu. 1.8 that he is Alpha and Omega the beginning and the ending who is and who was and who is to come euen the almightie The which almightie power of his is further argued from the works of the Deitie attributed to him as we shall haue occasion to obserue anone Question Now what proofe haue you that our Lord Iesus Christ the sonne of God is in that he is God infinit in maiestie and greatnes euery where present and filling all places Answere This may be perceiued by his owne words Iohn 3.13 No man ascendeth vp to heauen but he that hath descended from heauen the Sonne of man which is in heauen And againe Behold I am with yee alway vntill the end of the world Matth. 28.20 And by that which the Apostle saith Ephes 3.17 Christ dwelleth in the hearts of the faithfull by faith ExplicatioÌ„ and proofe These and such like speeches may well warrant vnto vs the vbiquitarie or euery-where-presence of the Deitie of our Sauiour howsoeuer his humanity was and is limited and circumscribed in his proper place For otherwise he would not haue said that hee was in heauen while hee was here on earth c. But seeing our Sauiour is not onely infinite in diuine Maiestie and greatnes but also in all diuine perfection let vs see some proofes of it And first more generally and then in some particulars Question First therefore what proofe haue you for the diuine perfection of our Sauiour more generally Answere In the sixteenth chapter of the Euangelist Iohn verse 14. our Sauiour himselfe
high excellencie of his Person in that beeing the naturall Sonne of God hee cannot but be verie God of the same substance and God-head with the Father Beliefe in God the Sunnâ— who is the onely Sonne of God our Lord It sheweth also the excellencie of his humane nature by reason of the personall vnion therof with his Diuine nature not onely infinitely aboue any the most excellent men but also euen aboue all the holie Angells of heauen Finallie it doth most clearely shewe vs the reason why the obedience sufferings of our Sauiour are of most infinit merit before God for vs and the whole Church ExplicatioÌ„ and proofe It is verie true and euen of it selfe most cleare to such as haue in them any light of the Spirit of God to discerne of spirituall and heauenlie things spiritually For what excellencie may be compared to the excellencie of the Sonne of God Yea of him that is the naturall Sonne of God according to the excellent declaration in the first ch of the Epistle to the Hebrews euen from the beginning to the end And againe ch 2.5 c. And ch 3.6 ch 12.34 25. c. But this hath beene sufficientlie confirmed in the proofes of the Deitie of the Sonne of God collected and set downe before Question Nowe in the last place what is the meaning of this that Iesus Christ the onely Sonne of God is called our Lord Answere This noteth the absolute soueraignety of his diuine autoritie ouer all creatures in somuch as all were created â—y him but in speciall manner ouer his Church by the right of that redemption whereby hee hath recouered and purchased it to himselfe to the eternall saluation thereof ExplicatioÌ„ proofe I is true according to that 2. Pet 2.1 where the Apostle calleth him the Lord that hath bought vs. And that not with siluer and golde but with his most precious blood as the same Apostle hath taught before 1. epi 1. verses 18.19 Read also Cor 6.20 and ch â— 23 Acts â—0 28 Read also Iohn 3.35 and chapt 17.2 Matth 28 18. Rom. 14.9 And Mal 3.1 Now therfore from that which hath bene said for the interpretation of the particular titles wee may thâ— more easilie perceiue what our meaning must be in the whole when we professe that we doe beleeue in Iesus Christ the onelie Sonne of God our Lord What is the summe of all laide together Question The meaning of all is brieflie thus much that wee are to beleeue in the second Person of the most holie and glorious Trinitie Answere the onelie begotten naturall Sonne of God that hee beeing verie true God and eternall life coessentiall coequall with the Father touching his diuine nature hath taken our humane nature and in this respect inferiour to the â—ather was from all eternitie appointed of God to be in one and the same Person verie God and verie Man the perfect Mediator Redeemer and Sauiour of the whole Church Of the which euerie faithfull Christian is to beâ—eeue himselfe to be a member and that our Lord Iesus Christ the Sonne of God is particularlie his Redeemer and Sauiour as well as any other It is true Euerie true Christian must so beleeue as he may say in some measure of truth Explication and proofe with Iob I beleeue that my Redeemer liueth And with the Apostle Paul I am perswaded that neither death nor life c shal be able to separate vs from the loue of God which is in Christ Iesus our Lord. Rom 8.38.29 The reason why euerie Christian must in some measure beleeue this is for that euerie one must liue by his owne faith according to that Hab 2. Rom 1.17 The particulars of this answere haue beene alreadie prooued and therefore it is not necessarie that wee should set downe the proofes againe at this time Onelie let vs here summarilie call to minde and consider thus much in this place that beside the mysterie of the second Person of the holie Trinitie distinct from the Persons both of the Father also of the holie Ghost â—nd yet remaining neuertheles one in nature and substance with them wee haue this other great mysterie to know to beleeue concerning the same the Sonne of God our blessed Lord and Sauiour that ther is a Personall vnion of the humane nature to the Diuine according to that holy acclamation of the Apostle Paul Great is the mysterie of godlines God manifested in the flesh c. Beliefe in God the Son both God and man in one diuine person of a meâ—iâ—tor betwixt God and man Concerning the which mysterie we haue seene also The ground and warrant of it that it is religiously to be obserued that like as the distinction of the Persons in the holy Trinitie hindereth not the vnitie of the blessed Godhead though euery one doe entirely and constantly retaine their incommunicable properties so neither doeth the distinction of the two natures in our Sauiour Christ the Sonne of God in that he is both God and man hinder the vnitie of the Person of the Mediator albeit either nature remaine entier in it selfe and do hold their seuerall properties incommunicably agreeing to either nature without all commixtion or confusion or any other inconuenience For the diuine nature of our Sauiour abideth alwaies infinite incomprehensible almighty knowing all things euery where present c. But the humane nature how highly soeuer it be dignified and aduanced by the Personal vnion with the diuine yet it is still both finit in substance and also in euery qualitie or vertue yea euen since it hath beene glorified in heauen in that it is not neither can be euery where present neither almightie c. as the diuine nature is Neuertheles we are yet againe to keepe in minde that although either nature doe abide for euer thus distinct yet the Person is neuer but one and the same neither dis-ioyned in nature nor seperate in the least distance of place since the verie first moment that the Personall vnion was made in the wombe of the Virgin For wheresoeuer the humanity is hath beene or shall be there the diuine nature is hath beene and will be alwaies present though the humane nature neuer could nor can be present in all places at once as the Godhead is as our Sauiour himselfe giueth to vnderstand Matth. 26.11 conferred with chap. 28.20 And Reuel 2. verse 1. And furthermore let vs in no wise forget that without any contradiction to distinction of the natures and onely to note the most neare and inseperable coÌ„iunction of them in the vnion of one and the same Person diuers speeches are vsed in the holy Scriptures which though as they may seeme somewhat coÌ„fusedly yet in truth they do very elegantly attribute the same things to either nature by an vnproper or tropicall communicating of the proprieties Tropus Veteribus idiomatoon coinonia dictus as learned Diuines haue of ancient times heretofore and euen
the sanctification of the holie Ghost euen from the conception according to the Prophecie of Daniell chap 9.24 The third point of the answere is likewise manifest from the former speech of the Angel saying That holie thing which shal be borne of thee shal be called the Sonne of God For euen therefore was it to be called so because it should answere to the name not in any bare likelyhood or resemblance but in verie truth And in the same respect also was he to be called Immanuel God with vs. The immediate worker of this Personal vnion of the humane and Diuine natures and therewithall of the perfect sanctification of the humanitie was the holie Ghost though it was the iointe-worke of the whole Trinitie For wheras the Person of the Father sent the Sonne to take our nature and the Sonne accordinglie did take the same vnite it to himselfe the holie Ghost was that Person by whose effectuall working the Personal vnion was made in the wombe of the Virgin and by whome the humane nature was sanctified to the perfect fulfilling of his office And note wee also here-withall that in so much as the humane nature is ioined to the diuine that is to the second Person of the holie Trinitie which hath assumed taken it to the same his Person therfore the denomination of the Personal vnion of both natures is taken properlie from the Diuine nature assuming and not from the humane nature assumed So then the Person of our Sauiour is a Diuine Person and not a humane Person though it consist of either nature through a most diuine coniunction Thus much concerning the meaning of this Article NOwe in the next place what promise haue you that the Sonne of God our Lorde Iesus Christ Question should be conceiued by the holie Ghost of the Virgine Marie and that the humane nature should be vnited to the Diuine to our endlesse benefit and saluation Answere In the 14. verse of the 7. ch of the Prophecie of Isaiah Behold saith the Prophet a Virgin shall conceiue and beare a Sonne and shall call his name Immanuel ExplicatioÌ„ proofe The same promise was also made long before the time that Isaiah prophesied as we haue seene before to wit euen from the beginning of the worlde vnder the name of the seede of the woman which should break the serpents head that is the Deuils head or strength kingdome here in this sinfull world And it hath bene after that renewed to Abraham as we read Gen 12.13 ch 18. vers 18. Likewise to Isaak in Isaak ch 21.12 and ch 22.18 Ro 9.7 Gal 3.27.28 Heb. 11.18 And to Iaakob Gen 28.4 and verses 13.14.15 For all what-soeuer was promised and performed rested vppon this promise made in Christ as the Patriarkes well vnderstood as our Sauiour himselfe testifieth saying Abraham reioyced to see my day and he sawe it and was glad Iohn 8.56 Thus I saye the Promise was made and vnderstood of most ancient time though not so expresslie that our Sauiour should be conceiued of a Virgine as the Lord reuealed and foretold by his Prophet Isaiah afterward yea so to be conceiued of a Virgine that shee should remaine so without touch of man notwithstanding this conception According to that of the holie Euangelist Matth ch 1.22.23 saying All this was done that it might be fulfilled which was spoken of the Lord by the Prophet saying Behold a Virgine shall be with childe c. For if she should not haue remained a virgine notwithstanding this Conception it could haue bene no such strange thing that she that was before a virgin should conceiue Thus then we see that this conception of our Sauiour hath bene from the beginning both purposed and promised by the Lorde to his Church The same may appeare also by the often repeated promise that a branche or a bud should spring vp vnto Dauid as it were out of a dead stumpe as we read Isai 4.2 ch 11.2 53.2 Ier. 23.5 33.15 Zech 3.8 ch 6.12 But that wee may proceed the same promise was made more immediately yea in the time most nearelie approching the conception it selfe to the Virgin Marie Question as was a little before touched Let vs nowe come to that where is it contained Answere The Euangelist Luke doth plainelie report and testifie it vnto vs at large in the first chapter of the Gospel written by him from the 26. verse to the 39. verse of the same Hee doth so in deed Question What are the wordes of the Texte Answere 26 And in the sixt moneth saith the holie Euangelist the Angel Gabriel was sent from God vnto a Citie of Galâ—le named Nazareth 27 To a Virgine affianced to a man whose name was Ioseph of the house of Dauid and the Virgines name was Marie 28 And the Angel went in vnto her and said Haile thou that art freely beloued the Lord is with thee blessed art thou among women 29 And when she saw him shee was troubled at his saying and thought what manner of salutation that should be 30 Then the Angel said vnto her Feare not Marie for thou hast found fauour with God 31 For loe thou shalt conceiue in thy wombe and beare a Sonne and shalt call his name IESVS 32 Hee shal be great and hee shal be called the Sonne of the most high and the Lorde God shall giue him the Throne of his Father Dauid 33 And he shal reigne ouer the house of Iakob for euer of his kingdom shal be no end 34 Then said Marie to the Angel How shall this be seeing I knowe not man 35 And the Angel answered and said vnto her The holie Ghost shall come vpon thee and the power of the most high shall ouershadowe thee therefore also that holy thing which shal be borne of thee shal be called the Sonne of God 36 And beholde thy cousin Elizabeth shee hath also conceiued a Sonne in her olde age and this is the sixt moneth to her which is called barren 37 For with God shal nothing be vnpossible 38 Then Marie saide beholde the seruant of the Lorde be it vnto mee according to thy word So the Angell departed from her ExplicatioÌ„ and proofe Here indeede is a plaine full report or narration of the Promise of the Conception made immediatlie to the blessed Virgin Marie the same replenished with many excellent instructions as was declared at large in the Sermons made vpon that text wherof we caÌ„not stand now to make any long rehearsall Brieflie two things are to be marked chieflie in these wordes concerning the Promise of this holie Conception First the efficient cause which is God the Father by the immediate working of the holie Ghost as hath bene shewed before But not by the holie Ghost as doing the office of a father by generation if we would speake properly The Duties but in stead of a naturall father of the bodie exercising his diuine power of creation
is further expressed by Saint Marke chap 14.36 Abba Father all things are possible vnto thee take away this cuppe from me c. And yet againe the same may be further argued both from the increase of the vehemencie of our Sauiours praier as the Euangelist Luke reporteth that he being in an agonie when the Angell came from heauen to strengthen him he praied the more earnestly to God who alone was able in that his distresse to support and relieue him And also it may be argued from the repetition of the same prayer for the repetition of the same prayer sheweth pâ—ainely that there was a continuance of the same griefe so that as was saide this arrowe of Gods vengeance bent yea shot forth against our sinne and lighting vpon our Sauiour pierced so deepe and grappled so fast that it could not be pulled out easily but with greater wrastlings then were the wrastlings of Iaacob with that Angell with whom yet at the last he preuailed All which things dâ—ly considered and laied in equall balance and considering that it is a familiar phrase in the holy Scriptures to expresse great afflictions and sorrowes by the name of the sorrowes of hell What should hinder why we should not esteeme the sufferings of our Sauiour Christ in his soule which are aboue all humane estimate and not possibly to haue beene indured by any meere humane strength to bee such as may iustly beare the name of hellish sorrowes as beeing comparable to those torments of Hell which wee should iustly haue suffered there for euer if hee had not suffered them for vs for that time which God sawe it meete that hee should indure them And if hee had not by the propitiatorie prayers and sacrifice of his most holy Priesthood obtained and purchased deliuerance from the same For whereas some feare least when we doe so speake wee doe impute that to our Sauiour which is impious and blasphemous once to be thought or spoken to wit that hee should loose all faith be vtterly reiected of GOD and that hee must consequently remaine in finall dispaire and torment this feare or any such like it is altogether needelesse in so much as these things could not possibly fall into Christ seeing they are partly sinfull and cannot touch the holines of his humane nature and partly of weakenesse implying such a contradiction as can by no meanes stand with the Deitie of his person For that GOD should finally reiect and forsake his sonne yea in that he hath assumed and taken mans nature to the diuine by personall vnion it is as vnpossible as that God should deny or reiect himselfe Besides it is one thing to be without the comfort of faith for a while and another to be without faith it selfe Likewise to be forsaken of GOD as touching present comfort and to be for euer cast off in the counsell and purpose of God These latter are proper to the reprobates the former may betide the elect children of God and were in peculiar manner in Christ and that in such measure and degree as they cannot befall any other Moreouer we may iustly distinguish betwixt the torment of the reprobate and their wicked and sinfull qualities the which are in them either causes of their torment as their infidelitie and all other their sinnes and impenitenâ—â—e while they liued in th s world or else they are such as their torments doe augment by reason of thâ—ir wicked dispâ—sition such as are impatience cursing and blasphemie Our Sauiour Christ therefore might and did indure the curse and torment which is due to our sins though he was perfitly free from euery action or thought of sinning And whereas he indured the punishment of our sinne but for a short time This doth not disanull the paine iâ— selfe in so much as the eternitie of the paine is but a circumstance and not the essence or nature of it Finally the excellencie of the Person of him that suffered euen the Sonne of God God and man hath in a short time satisfied for and swallowed vp or disannulled the eternitie of the punishment of vs all as the punishment it selfe that it cannot rest vpon no nor attach and arrest the elect of God whom he hath redeemed and purchased from it Wherefore if reason will be more curious to prie into this mysterie then is meete and not content it selfe with that which the holy Scriptures shewe vs to be the truth of God Let vs not yeelde to make reason to be a wanton but let it suffice our faith that the sufferings of our Sauiour Christ are a mysterie and farre aboue the reach of humane reason grounded and built vpon the groundes and principles of GODS most high and diuine wisedome And therefore also whereas the shallowe conceite of mans reason stumbleth at the prayer of our Sauiour Christ as if it could not stand with obedience to the will of God or with that constancie which ought to haue beene in Christ we are to beleeue as the truth is that it is a most holy prayer most perfectly beseeming the present estate of our Sauiour Christ both thereby to expresse the extremitie of his inward distresse and horrour and therein the infirmitie of his humane nature vnable of it selfe to indure it and also to shewe forth the fruite of his inuincible patience and â—aith in that hee praieth to his heauenly Father onely for reliefe and succour submitting his owne humane will and desire to the good pleasure of his diuine will which is a more perfite confirmation of the most perfit obedience of our Sauiour then if he had yeelded to drinke the bitter potion of Gods wrath without any such grieuous and sore temptation to the contrarie So then our Sauiour Christ was tempted in the infirmitie of mans nature like as men are tempted yea aboue all temptation of men but yet without sinne as the holy Apostle truly teacheth in that he neuer yeelded to any sinne through any temptation and therein is vnlike to all meÌ„ iâ— alone the onely perfit vndefiled one But of the vertues of our Sauiour Christ shining forth in all perfectioÌ„ in the whole time of his chiefe sufferings and perturbations both of soule and body we shall haue another occasion euen of purpose to inquire more fully hereafter Hetherto of the sufferings of our Sauiour in his preparing of himselfe to his sufferings by the serious thought and meditation of them specially of those that were to fall vpon him most neare vnto death The premeditation and thought of which cuppe being so sharpe and bitter in the tast and sippe of it how sharpe and bitter may we suppose the whole draught euen the drinking of it dregges and all to haue beene vnto him LEt us now proceed to the second branch of the sufferings of our Sauiour which concerne the act of Iudas his prodition or betraying of him into the handes of his malicious aduersaries most sinfull and wicked men Question What testimonie and
And when I say that wee must haue ground and warrant from the holy Scriptures it is to be vnderstood that in this Question we must haue a speciall respect not onely to the best translations but also euen to the originall text of the Hebrew in the old Testament and of the Greeke in the New For by them of necessitie specially by the Hebrew which the Greek followeth must both the Latine and English and all other Tongues yea the hearts also of all Christians of euery Nation and language be ouer-ruled Let vs therefore examine this point ANd first touching the word to Descend Which are the diuers significations thereof Question Answer First and most properly it signifieth to remoue the body or to come downe bodily from the higher place to the lower But in a borrowed vse of speech when it is referred to man it signifieth an alteration or change of a mans former more comfortable and prosperous estate or condition to a contrarie or very differing estate either of soule or body or any other way without any bodily mouing at all And sometime againe when it is in a borrowed signification referred to God it noteth the manifestation of his diuine presence without any either alteration of estate or motion of bodie from place to place Explication It is true So we reade 2. King 1.4 where according to the first signification Elijah willeth the Messengers of Ahaziah King of Israel to tell the King that he should not come downe frō the bed on the which he was gone vp but should die the death And in the same cha verse 8. the messengers of the King say to Elijah sitting on the top of a mountaine O man of God the King hath commanded that thou come downe And againe verse 11. In the which chapter also fier is said to come downe from heauen at the prayer of Elijah And in many other places the raine is said to descend or come downe from heauen And on the earth the running of it from the higher ground to the lower is called from the same word a descending The like is the vse of the Greeke word caterchomai and also of catabaino either of them signifying to descend or come down as we may see Matt. 17 9. As they came downe from the mountaine catabainonton compared with Luke chap. 9.37 And as they came downe from the mountaine catelthonton So Iames chap. 9.17 Euery good gift commeth downe from the Father of lights catabainon And chap. 3.15 This wisedome that is bitter enuying c. descendeth not from aboue Ouc estin anothen caterchomene And Matt. 7.25.27 catebe e broche The raine fell or descended c. Secondly in a borrowed vse the same words being referred to man signifie the extreame alteration and change of a mans estate from that which was prosperous and comfortable as was said to that which is aduerse and greeuous As Deut. chap. 20. verse 20. Thou shalt make forts against the Citie that maketh warre with thee vntill thou subdue it Word for word vntill it descend that is vntill it be ruinated and so caused to humble it selfe and to stoupe downe vnto thee as some not vnaptly doe expound it And thus it is said of the wicked Iewes themselues Their glory shall descend And man shall be brought downe but the Lord of Hostes shall be exalted Isai 5.14 15 16. And concerning the King of Babell Thy pompe is brought downe the word is caused or made to Descend Isai 14.11 And verse 15. Thou shalt be brought downe or made to descend to the graue to the sides of the pit And chap. 63.6 The Lord speaking of his enemies saith I will treade downe the people in my wrath and make them drunken in mine indignation and I will bring downe their strength or cause it to Descend to the earth And Ezek. 30.6 The pride of the power of Aegypt shall descend or come downe Likewise Zech. 10.11 The pride of Ashur shall be cast downe or caused to descend and the scepter of Aegypt shall depart away And for affliction of soule noted by this word reade 1. Sam. 2.6 The Lord killeth and maketh aliue bringeth downe or causeth to Descend to the graue and raiseth vp c. Likewise when Dauid praiseth God for that he had brought his soule out of the graue and reuiued him from them that goe downe or Descend into the pit he acknowledgeth that his soule was before as it were Descended into the pit that is exceedingly troubled and distressed And so againe Ps 71.20.21 and Ps 86.13 But of this more afterward Wee also in our owne language vse to say of one that is fallen from prosperity to aduersity from a rich or honourable estate to a base and poore degree that such a one is greatly come downe We vse the word also of Descending in a contrary sense to note the noble parentage or stocke of the which one is descended or come But of this enough Let vs now proceed from mans descending to the descending of God This as was said doth onely note the speciall representation of his diuine presence without any moouing of himselfe from one place to another For seeing the godhead filleth all places yea comprehendeth all places but is comprehended of none it must needes be so vnderstood As namely where it is said that he descended vpon Mount Sinay Exod. 19.18.20 And Psal 18.9 Isa 46.1 2 3 4. Hab. 3.3 through the whole praier of the holy Prophet cōteined in that chapter Like vnto this was the descending of our Sauiour before he tooke our nature Gen. 18.20.21 And the descending of the holy Ghost at the baptisme of our Sauiour Christ For the Deitie it selfe to speake properly of the person of the Son or of the person of the holy Ghost did not descend but onely manifested their speciall presence in that manner and by those bodies which they did for the time assume and take But as touching the Sonne of God our Lord Iesus Christ there is yet a more speciall reason of his appearance in our humane nature by his incarnation insomuch as therein he vnited the same our humane nature to his diuine nature in a personall vnion to continue firme and indissoluble for euer in which respect he saith most particularly most properly of himselfe Iohn 3.13 No man ascendeth vp to heauen but he that hath descended from heauen the Sonne of man which is in heauen Neuerthelesse our Sauiour Christ euen in these words also must needes be vnderstood to speake figuratiuely and in respect of the great mystery concerning the vnion of two natures in one person attributing that to both which is onely proper to one For the Deitie of the Sonne of God did no more descend by locall mouing from one place to another then the humanity was then in heauen when he spake these words to Nicodemus or could afterward ascend vp to heauen but by bodily motion Onely the descension of the Deitie must be vnderstoode of
exaltation and glory which followed the same his humiliation and sufferings For this is the orderly course of the reuealing of our Sauiour Christ to his Church And herein consisteth the whole doctrine of our beleefe in him the second person of the most holy and blessed Trinitie the Son of God that he hath taken our nature to the end he might be a meet mediator for vs vnto God to the purchasing and performing of our eternall redemption iustification and saluation According to that which our Sauiour himselfe said to two of his Disciples the same day wherein he rose againe from the dead O yee fooles saith he and slowe of heart to beleeue all that the Prophets haue spoken Ought not the Christ to haue suffered these things and to enter into his glory Luke 24. ver 28. According also to that of the Apost Peter 1. ep 1.10.11 Where he affirmeth that the prophets inquired diligently after the time and season wherein the sufferings of our Sauiour should be reuealed and the glory which should follow the same Vnto whom as the Apostle saith further it was reuealed that not vnto themselues but that vnto vs they should minister the things which are shewed vnto vs. c. And according to that of the Apostâ—e Paul Act. 26.22.23 I witnes no other things but those which the Prophets and Moses did say should come to passe to wit that Christ should suffer and that he should be the first that should rise from the dead c. Wherefore seeing by the ministerie of the Euangelists Apostles the glory of our Sauiour Christ which followed his sufferings is reuealed vnto vs in the holy Scriptures of the new Testament as wel as the sufferings themselues let vs according to the example of the holy Prophets inquire afâ—er the same First of all therefore Question what was the glory or exaltation which followed after the humiliation and sufferings of our Sauiour Answere The glory of our Sauiour Christ which followed his sufferings comprehendeth First the deposition or laying down and leauing of al his humane infirmities and naturall weaknesses in the graue Secondly the recouering assuming and taking to himself that whole perfection of our humane nature wherein God at the first had created Adam yea and that in a more excellent and perfect degree at might best beseeme the naturall Sonne of God the eternall King and Sauiour of his people Thirdly the glory of our Sauiour Christ comprehendeth that more cleare sensible and full manifesting of his diuine nature and the infinite power and grace thereof both by the raising vp of the body from the dead anâ— also bâ— the ascending of the whole humane nature both body and soule vp into heauen to the right hand of the Maiestie of God Fourthly it comprehendeth that possession of all souereigne and diuine power which he hath in heauen euen in that he is in the nature of man The gruÌ„d and meaning of his glorification in generall the Comfort arising froÌ„ the same seated at the same right hand of God the Father to rule and gouerne all things Finally the glory of our Sauiour Christ comprehendeth that authoritie which he hath euen in that he is the Sonne of man to iudge the whole world at the last day Thus large indeed is the glorie and exaltation of our Sauiour Christ euen in his humane nature Explication proofe answerable to the degrees of his humiliation considered before at large The which humiliation of our Sauiour we will here briefly cal to mind for the more cleare illustration of that glory which we doe presently inquire of For like as though he were the Son of God in most high glory one with the Father yet humbled himselfe first to take our humane nature to the diuine â—n personall vnion secondly in that same personal vnion to take all the infirmities of the same our humane nature euen all infirmities which sin hath brought vpon vs such as are hunger thirst wearines faintnes sorrow yea so as in this respect he hath yeelded himselfe in all things like vnto vs sin onely excepted as the holy Apostle teacheth vs thirdly in the same our nature to be subiect to the whole law of God both ceremonial therfore was ccircuÌ„cised morall therfore was subiect to his naturall parents judicial therefore was subiect to death by ciuil iudgemeÌ„t yea fourthly more then this to bear the whole curse of the law spiritual punishmeÌ„ts in his soule whatsoeuer were to be indured of him for vs to a kind of death therof in feeling the horrour of Gods forsaking of his creature for a time so far as it might be a punishment of our sinne vpon him without any sinful forsaking of God on his part as we had done finally as our Sauiour being the Son of God humbled himselfe not onely to death but euen to descend into the graue and to lye for a time in the most low and base estate condition of the dead as touching his body so after the humiliation euen of the diuine nature after a sort by reason of the personall vnion with the humane for the work of our Redemption and saluation the humane nature the same work of our redemption accomplished hath bin glorified and exalted with a certaine diuine glory in such sort as hath bin also expressed Both which points of our faith as wel humiliation as exaltation glory of our Sauiour the Apostle Paul doth notably comprise in that one place of his holy ep or letter sent to the Philippi as we read ch 2. v. 5. Let the same mind be in you saith the Apostle that was euen in Christ Iesus c. euen to the 11. v. I pray read the text in your Bible And Act. 3.13 The God of Abraham Isaak Iaakob the God of our Fa hers saith the Apostle Peter hath glorified his Son Iesus whom ye betraied c. The comfort of this most high glorie exaltation of our Lord and Sau Chr in our humane nature after that he had perfectly humbled himselfe and suffered for our sins in the same though personally vnited to the diuine nature the comfort is exceeding great in this most exceeding great work mysterie of our redemption according to the thanks-giuing of the Virgine Mary Luk 1.46 c. according to the thanks-giuing of Zacharias as it followeth in the same ch froÌ„ the 68. v. And euen herein is the comfort exceeding great that we may reioice with ioy vnspeakable glorious seeing the fruite of this humiliation exaltation of our Saui is our saluatioÌ„ glory also according to that Heb 2.9.10 We see Iesus crowned with glory honour who was made a litle inferiour to the Angels through the sufferings of death that by Gods grace he might tast death for all men c. Wherby as it followeth he brought many children vnto glory c. And 1. Pet 1 9 In whom you beleeue reioyce with ioy
Gospel which are the seales of all the Articles of our Christian faith And also of the Lords praier which is a principal rule of Christian praier a singular exercise of faith c. Question Which therefore first of all be the Articles of our Christian beliefe as they are in that briefe summe comprised and by the common consent of all true Churches of Christ euen froÌ„ the most incorrupt times coÌ„mended vnto vs Answere I beleeue in God the Father almightie maker of heauen earth And in Iesus Christ his onely sonne our Lord which was conceiued by the holy Ghost c. ExplicatioÌ„ proofe This summe of the doctrine of the Gospel concerning the chiefe Articles of our faith gathered out of the holie scriptures as hath bene said it conteineth an bridgement of the most high diuine mysterie of the nature of God that is to say of the incomprehensible Trinitie of persons in the vnitie of one most absolute perfect spirituall essence or beeing of the Godhead so farre as it is meet for vs to enquire or may be knowne and discerned of vs. And therwithall it setteth out vnto vs fraile creatures and most miserable sinners the free couenant of Gods diuine mercy fauour and grace towards vs. Herewithall also A briefe summe of the doctrine of the holy Gospel contained in the articles of our Beliefe it layeth forth these two things first the causes of our iustification and secondly the fruites or benefits thereof The causes are these first to speake more generally the whole Trinitie of persons Father Sonne and holy Ghost eternally consenting in the vnitie of the Godhead to elect and ordaine vs therevnto But more particularly the Father for orders sake as the efficient cause the Sonne in that hee tooke our nature and therein liued preached wrought miracles fulfilled the righteousnes of the law and at the last died for vs and rose againe c. the materiall cause The holy Ghost in that by the preaching of the Gospell he giueth faith the formall cause The small cause being the euerlasting praise of the same most glorious free grace and mercie of God Now the fruite and benefit of this grace of God towards vs beeing generally comprehended vnder this worde saluation the particulars are partly expressed Communion of Saints in one holy catholike Church forgiuenes of sinnes resurrection of the body and euerlasting life and partly they are to be collected from those that be mentioned as vnspeakable peace of conscience heere yea euen against death and hell it selfe and the immortality of the soule in heauen euen from the very time of our departure out of this life c. This summe of the chiefe Articles of our faith therefore containeth an abridgement of the Historie of all the greatest and most glorious counsels and workes of God and of his most wonderfull benefits towards vs Election Prouidence Creation Adoption Redemption Iustification Sanctification Saluation and Glorification and to these ends and purposes alike abridgement of the incarnation of the sonne of God and therewithall of the vnion of the humane nature with the diuine in one most holy person of a mediator and also of the sufferings of the sonne of God c. all of them as was said before proceeding from the infinite bountie of Gods mercie to vs most vnworthie men Of the which most great counsels and works of God it is worthily written by the Apostle Paul 1. Tim. 3.16 * Omologoumenos Confessedly oâ— by a general acknowledgement to wit of all tâ—â—e Christians Without controuersie great is the mysterie of godlines which is God manifested in the flesh iustified in the Spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp in glorie Read also Rom 8.29.30 c. Those which God knew before he also predestinated to be made like to the image of his sonne that he might be the first borne among many brethren Moreouer whom he hath predestinated them also he called and whom he called them also he iustified and whom he iustified them also he glorified What shall we then say to these things If God be on our side who can be against vs c. And Ephes 3.8.9.10 c. Euen to me the least of all Saints saith the holy Apostle is this grace giuen that I should preach among the Gentiles the vnsearchable riches of Christ And to make cleare vnto all men what the fellowship of the mysterie is which from the beginning of the world hath beene hid in God who hath created all things by Iesus Christ. c. Of these most high and excellent things we will by the grace of God treat and inquire according to this summe of the Articles of our faith in the order following First of all wee will consider of some speciall ground of holy Scripture whence euery article or point of our faith may be warranted and from whence also the right sence meaning thereof may be interpreted and opened For the word of God contained in the bookes of Canonicall Scripture the which God himselfe hath giuen and authorized for the instruction of his Church it is the onely certaine and vndoubted ground and foundation of faith And therefore also it is our bounden dutie to yeeld it the honour of teaching and confirming euery truth of God from the sacred testimonie and witnesse thereof And thus we read how in matters of faith the Scripture referreth it selfe to the Scripture the latter to the former Luke 24. verses 25.26.27 and verses 44.45.46.47 And before this in the 22. chap ver 37. Reade also Acts chap 26. verse 22. and 1. Corinth 15.1.2.3.4 and 2. Pet 1.19 And verily it were too great sluggish a folly for any to content themselues so with any briefe abridgement that the originall copie wherein is the more full and perfect declaration of all things should be neglected A man will not doe so with his seuerall Deeds and more large writings shewing the conueiances of his landes for any briefe extent or suruey which hee hath taken of them And shall we be more vnwise concerning the grand euidence of our saluation Nay rather as great landed men by how much they see by a short viewe that their possessions are very ample c. they will make the more reckoning of all their auncient Court-rouls or Charters c. So let vs by all meanes prouoke ourselues notwithstanding any other testimony to make our principall and most precious account of the authenticall and diuine records of God And that not onely for the points themselues which concerne our faith but also for the right vnderstanding of them and for all holy circumstances belonging to them For in this respect the holy Scriptures are so necessarie that without them wee should not by the shortnesse of our Creede heare of many points necessarily to bee bee beleeued of vs for our holy instruction and comfort And they that are mentioned could not without the holy
thing which is verilie and in truth to be distinguished from euerie other but also that whereby the same thing may be most liuely so distinguished and discerned of them ExplicatioÌ„ proofe It is most certainlie true For the word Person doth in the vulgar construction and conceite not onely signifie a man himselfe alone as when wee say there were about you Persons at the Sermon c. But also it signifieth that whereby euery man may be most certainely discerned from other That is to saye his fauour or countenance and his stature The GrouÌ„d and meaning of it but chieflie his fauour or countenance as we vse to say of such or such that they are beautifull persons comely persones goodly persons of flesh and blood c. The same is the vse of the Greek word Prosopon which we in this mysterie and otherwise doe often english by the word Person For 2. Cor 1.11 the Apostle Paul requireth that many persons that is many Christians both men and women should giue thanks to God for the deliuerance of himselfe and Timotheus from a very imminent death Ther might other such like places be alledged But most vsuallie and properly it signifieth the face of a man wherby as was said euery one is most apparantly discerned from other as Matth 6.17 Wash thy face And cha 17.2 the face of our Sauiour Christ did shine as the Sunne And Act 6.15 the face of Saint Stephen was before the Councill as the face of an Angell that is hauing a most comely grace full of all reuerend grauite c. Read also Iames 1. â—3 and often in the new Testament Hence also and that more neare to our present purpose it doth metaphorically or in way of a speach borowed to an other purpose then it is properlie applied signifie a more cleare manifestation of that which is in it selfe more secret and hidden As for example the face of God noteth the brightnes and glorie of God so farre as it pleaseth his diuine Maiestie to reueale himselfe according to that Matth 18.10 wher our Sau Christ saith that in heauen the Angells see the face of his Father which is in heauen And as wee read 2. Cor 4.6 God that commanded the light to shine out of darknes is hee that hath shined in our heartes to giue the light of the knowledge of the glorie of God in the face that is in the reuelation of Iesus Christ to wit by the preaching of the Gospell the which doth manifest vnto vs the glorie of Gods grace and mercie represented as it were in the sweete face and countenance of our Lord IESVS CHRIST And as we read 1. Cor 13.12 the same Apostle affirmeth that we shall see face to face that is we shall haue more cleare knowledge of God there then now we haue or can possiblie haue here The same is the signification of the Hebrewe word Panim according to that Genes ch 32.30 I haue seene GOD saith Iaakob face to face that is to say appearing most gratiouslie and familiarly vnto him And Psal 27.8.9 And psal 1â—â— 4 By the face of God is meant God himselfe in respect of his man festation of himselfe among his people in the holie Temple c. And in this respect our Sauiour Christ is called the Angell of the face of God Isai 63.9 And the Angell in whom is the Name of God Ezod 23.21 But more properlie the same word signifieth the face of a man and Synecdochicallie the whole man or Person as Genes cha 32.20 the face of Esau and the face of Iaakob doe note Esau and Iaakob themselues And chap 46.30 The face of Ioseph is mentioned to expresse the person of Ioseph And 2. Kings chapt 3.14 The face of King Iehoshaphat is put for the person of Iehoshaphat Whence also it is not lesse fitting as wee may perceiue that the Hebrew writers treating of the distinction of persons in the Diuine nature should as they doe call and expresse them by this word Phanim then wee doe by our word Person Mâ—â—nâ—â—s 〈◊〉 verit Eâ— â—â— cap â— So then according to the vse of this worde Persone both in our owne language and also in the Latine Greeke and Hebrewe tongues our one onely true God is called of the Church of God three Persones euen because God himselfe hath according to this maÌ„ner of his Beeing or Subsistence made him selfe more clearely and comfortablie knowne to his Church then otherwise they could euer haue conceiued of him And verilie the doctrine of the holie Trinitie of Persons in the vnitie of the most sacred Godhead or Deitie it is the onely liuely vnvailing as it were and discouering of the glorious face of God vnto vs. Yea so as no doubt hee is not truelie knowne and beleeued in of anie to whom this mysterie is not in some good measure truelie vnderstoode and beleeued Neuerthelesse euen heerein according to the most reuerend greatnes and glorie of so high a mysterie it becommeth euerie one of vs to humble the verie Spirit of our mindes with most humble and lowe humiliation before the footestoole of the Throne of Grace and to take diligent heede that we doe not carnallie conceiue or fancie in our thoughts any thing vnworthie the most glorious and incomprehensible Maiestie of God For all be it the diuine Persones in God are truelie and in verie deede so perfectly distinct that the one neither is nor can bee the other that is to say neither can the Father bee the Sonne nor the Sonne the Father nor the holie Ghost either of them both no more then of any three men one of them can be personallie the other Yet we must in no wise thinke the Persones in the Godhead to be seuered as diuerse persons are seperated in one and the same nature of man For as the Diuine nature is infinite so are also the Persones and therefore there cannot bee any partition or diuision and separation betwixt them Neither maye wee suffer our selues once to thinke that the Diuine nature hath a naturall and visible face like to the face of Man for God is a Spirit that is hee is a spirituall and inuisible Nature as hath bene declared before Vultus inacâ—canimi The countenance is a representation of the minde Onelie thus much are wee to apprehend and conceiue in our mindes by comparison that like as the face of a man is that wherby hee may be discerned from other yea and further that as the excellent countenance of a man is a resemblance of that excellent Spirit which is in him aboue any other earthlie creature so the Doctrine and Reuelation of the Trinitie of Persones in one and the same Diuine nature of God doth make God most clearely and comfortablie knowne to his people as one infinitelie vnlike to all false Gods or Idolles c. For hee is that God who beeing Eternall and Allmightie c is not onelie the Father Sonne and holy Ghost but also a Father to vs for
of God externallie or ad extra as they say the Father by the Sonne and both the Father and the Sonne by the holy Ghost and the holy Ghost from them both whether in the workes of the common creation and gouernement of them all or more speciallie in the speciall worke of the redemption of the elect children of God this knowledge from outward effectes declared from the holy Scriptures and testified by the holy Ghost inlightening and certifying our mindes and consciences thereof it is through the grace of God so familiar and so full of comfort that the more wee vnderstand and taste it the which no doubt wee may doe with dailie increase so long as wee liue the more may wee with holie reuerence and boldenesse euen to the same ende looke into it accordâ—ng to that Ephes 2.18 By him that is by the Sonne of God our Lord Iesus Christ we haue an entraÌ„ce vnto the Father by one Spirit And chapt 3.12 c. By faith in him wee haue boldnesse and entrance with confidence Read all that followeth to the ende of the Chapter But of the comforts more afterward Question In the meane season that we may proceed and make all as plaine as we can What meane you by a Persone of the blessed TRINITIE in the one onely most holie and Diuine nature of God Answere A Persone in the Diuine nature is an eternall Subsistence the which hauing the whole Deitie or Godhead as it were in common or rather in a most holie Communion the one equallie as well as the other it is neuerthelesse distinct from either of the other in way of a supernaturall relation and according to the Diuine manner or order of their Beeing and working onely by one proprietie which it hath incommunicable to either of the other Question Howe is that Answere The FATHER who is the first Person in the holie Trinitie though not the first in time or dignitie but onely in the order and manner of Beeing as was answered euen now hee hath eternallie and without all beginning begotten the Sonne and so hath both taken to himselfe and also communicated to the Sonne the whole nature or Essence of the Deitie The SONNE of GOD is the second Persone of the same most holie and blessed TRINITIE eternallie and without all beginning begotten of the Father and so hath eternallie receiued the whole Deitie or Essence of the Godhead from the Father The HOLY GHOST is the third Person eternallie proceeding both from the Father and also from the Sonne and so hath the whole essence of one and the same DEITIE eternallie and coequallie communicated to him from them both ExplicatioÌ„ proofe This is indeed the true and onely distinction of the Persones in the one onely and vndeuided Nature or essence of God For as touching the Deitie or Godhead it selfe it neither begetteth nor is begotten neither yet proceedeth The distinction therefore by the proprieties rehearsed it doth onely concerne the Persons of the Diuine Nature And although the Diuine nature belongeth equallie as hath bene obserued to euery one of the Persones For the Father is God the Sonne is God and the holy Ghost is God not three Gods but one onely God one in nature one in wisedome one in power one in will one in glorie for the Father is the Father of glorie Ephes 1.17 the Sonne the Lord of glorie 1. Cor 2.8 Iohn 1 14. and ch 12 41. and ch 17.5 and Heb 1. â— Iam 2.1 and 2. Pet. 1.17 Matt 16.27 cha 25.31 the holie Ghost the Spirit of glorie 1. Pet 4.14 and 2. Cor 3.17.18 so that the Father who is the God of glorie Act 7.2 and giueth his glorie to no other Isaia 48.11 Yet hee doth after a sorte giue it to the Sonne and to the holy Ghost that is he is well pleased that they should haue it because they are one with him howesoeuer no one Person can be any of the other The Father cannot be the Sonne or the holy Ghost the Sonne cannot be the holy Ghost or the Father neither can the holy Ghost be either the Father or the Sonne as was said before But of this that the Father is verie true God and consequently eternall and euerliuing infinite in wisdome power mercie iustice c and that the Sonne is so also and likewise the holy Ghost wee shall by the grace of God make it plaine in the handeling of the seuerall Articles of our beliefe the which doe concerne euery one of them In the meane while let vs make some further search after those grounds of holie Scripture which God of his infinit goodnes and mercie hath vouchsafed vs for our assured direction and warrant touching the things allreadie affirmed by vs. Question ANd first what ground and warrant can you alledge to prooue that our God in whom wee beleeue beeing one onely in Nature is neuerthelesse three distinct Persons Answere In the 5. chap of the first epist of the Apostle Iohn verse 7. There are three saith the holie Apostle which beare recorde in heauen the Father the Worde and the holy Ghost and these three are one And in the Gospell according to the same Apostle chapt 10.30 I and my Father saith our Sauiour himselfe are one ExplicatioÌ„ proofe Read also cha 17.21.22 wher our Sauiour Christ prayeth for all true beleeuers that they may be one as hee and the Father is one the Father in him and he in the Father c. And as the Father the Sonne is one so is the holy Ghost one with and in them both according to the first testimonie alledged in the answere out of the 3. epi. of Iohn For there it is said that all three are one not onely consenting in one as it is said in the next verse that the three which beare witnes on earth to wit the Spirit and the water the blood are Eis to en that is agreeing in one but the Father and the Worde that is the Sonne as he is called in the Gospell ch 1.1 c. and the holy Ghost are one En eifi that is they are naturallie and Essentiallie one and consequentlie also most perfectly consenting in one It is euident therefore by the testimonie of the holie Apostle that God beeing but one in Nature is neuerthelesse three Persones This distinction of Persons in one God may also be prooued from the holie Scriptures of the old Testament partly by such testimonies wherin God is spoken of in the plurall number as Genes ch 1.1 Bara Elohim The Godes hee created the heauens c. And likewise verse 26. ch 3.5 ch 20.13 ch 35.7 Iob 35.10 and Ps 149.2 Laetetur Israel in facientibus ipsum Let Israell reioyce in them that made him Deut 4. â— Ioshua 24.19 Elohim quedoshim hu The Goddes hee is the holie ones Eccl 5.7 Gebohim he is the high ones And Ier 10.10 Iehouah Elohim hu Elohim chaijm that is the Lord Godes he is the liuing Godes And
2. Sam 7.23 Read also Isai 6.8 and chapt 54.5 Thus the distinction of Persons may be proued partly by the vsuall phrase or form of speach in the holy language And partly it may be prooued by such testimonies as doe in our owne translation make more expresse mention of the Persons as Psalm 33.6 By the worde of the Lorde were the heauens made and all the hoste of them by the breath of his mouth That is as Iunius interpreteth Pater in filio per spiritum The father in the sonne by the spirit And Isai 63.9.10 In all their troubles hee was troubled and the Angell of his presence saued them in his loue and in his mercie he redeemed them and hee did beare and carie them alwaies continually But they rebelled and vexed his holy Spirit c. Haec tota narratio vt idem Interpres est in primis euidens si qua in vetere Testamento ad confirmandum doctrinam Christianam de vno Deo tribus Personis This whole narration as saith the same Interpreter is as euident as any in the olde Testament to proue the Christian doctrine concerning one GOD and three Persons Likewise Hagg 2.5.6 Yet nowe be of good courag◠ô Zerubbabel c. for I am with you saith the Lord of Hostes. According to the word that I couenanted with you when ye came out of Egipt so my spirit shall remaine among you feare ye not Est hic locus de sancta Trinitate euidentissimus This place say Trem and Iunius is a most euident place concerning the holy Trinitie But it will peraduenture be obiected of some that in none of these places no nor in that of the Apostle Iohn where hee saieth There are three which beare witnesse in heauen there is any mention of the word Person Question What other testimonie or ground of holy Scripture haue you that wee may safely and boldly assure our selues to beleeue that these three are and may be called by the name of three Persons Answere In the first Chapter of the Epistle to the Hebrues verse 3 the Apostle saith of our Sauiour Christ the Sonne of God that he is the brightnes of the glory and the ingrauen forme of the Person of the Father Wherefore seeing the Father is a person in a respect or relation to the Sonne so is the Sonne in a like respect or relation to the Father and consequently also the holy Ghost is a person in a like respect and relation to them both Explicatiō proofe There is in deede the same reason of all three persons mutually which is of any one to either of the other And touching the Sonne of whom it is said that he is the ingrauen forme of the person of the Father the Sonne himselfe our Lord Iesus Christ saith in this respect that he which knoweth the Sonne knoweth also the Father Iohn ch 14.7 c. If ye had knowne me saith our Sauiour Christ ye should haue knowne the Father also c. I am in the Father and the Father is in me c. Read also chap. 8.19 Onely it must be confessed that the Apostle in the place of the Epistle to the Hebrues vseth the word Hypostasis the which word for word is a Subsistence but assuredly hee vseth it altogether in the same sence as wee commonly vse the word person as it is rightly translated according to the vse of all true Christian Churches For these words Hyphistamenon Hypostasis Prosopon with the Christian Grecians are the same in common interpretation with our English word Person as it is vsed of vs from the Latine word Persona in such sence as it is applied of all Latine Diuines to the opening of this mysterie Of this therefore for this present enough Shew now likewise what ground you haue that the Persons in the Deitie are to be distinguished not onely in the relation of words but also really as we may say and in respect of the order of the Beeing of the diuine nature it selfe Answere What proofe haue you for this Question At the baptisme of the Sonne of God our Lord Iesus Christ Math. chap. 3. verses 16.17 God the Father did actually make it most cleare in that by audible voice from heauen he pronounceth of the Sonne then vpon earth in the nature of man This is my beloued Sonne in whom I am well pleased And the holy Ghost in the likenes of a Doue descended and lighted vpon our Sauiour Christ the sonne of God at the very same time This is a liuely proofe and declaration of it in very deede Question But what ground haue you that the Persons are to be distinguished in such manner as was before affirmed by generation and by beeing begotten and by proceeding In the 14. verse of the first Chapter of the Gospell according to Iohn our Sauiour Christ the Sonne of God Answere is called the onely begotten Sonne of the Father full of grace and truth And chap. 3. verse 16. God so loued the world that he hath giuen his onely begotten Sonne c. And Heb. chap. 1 verse 5 6. Vnto which of the Angels said he that is God the Father at any time Thou art my Sonne this day begat I thee And againe I will be his Father and he shall be my Sonne And againe When hee bringeth his first begotten Sonne into the world he saith And let all the Angels of God worship him Explication and proofe Heere it is plaine that the Father hath begot and that the Sonne is the onely begotten of the Father The which generating or begetting that it was eternall and before all beginning we read Prou. 8 22. c. The Lord saith wisedome euen the eternall wisedome of God the euerliuing Sonne of the Father he hath possessed me in the beginning of his way I was before his works of old I was set vp from euerlasting from the beginning and before the earth When there were no depthes was I begotten c. And must it not needes be that the Sonne of God is begotten in speciall manner that is after a most diuine manner seeing it cannot agree to the Angels of God though they be the chiefe of all his creatures Neither is it against the eternitie of this generating and begetting of the Sonne of God that he saith This day begat I thee For these words concerne onely the manifestation of the Sonne of God in the nature of man either typicallie in King Dauid who was a figure of him or properly by his owne appearance in the flesh in the due time and season thereof But the former words Thou art my Sonne as they are referred to our Sauiour Christ they are spoken of the eternitie of the Sonne of God before all worlds according to the witnesse of the Sonne of God himselfe Iohn 17.24 Father thou louedst me before the foundation of the world No◠shew likewise some testimonie for proofe of the eternall proceeding of the holy Ghost Question Where may that
be found Answere In the 1â— chapter of Iohn verse 26. our Sauiour Christ certifieth vs that the Father sendeth the holy Ghost in his name And chap. 15. the â—6 verse hee saith further When the Comforter shall come whom I will send vnto you from the Father euen the Spirit of truth which proceedeth of the Father hee shall testifie of me Explication and proofe This sending and comming of the holy Ghost in time for our benefit and comfort is but an effect as it were of that naturall proceeding of the holie Ghost which is eternall before all time and from euerlasting to euerlasting without all limitation of time Neuerthelesse wee may from hence euidentlie discerne the eternitie of the proceeding of the holy Ghost For that which is h s naturall propertie now or euer was at any time heeretofore it is his naturall propertie still and so was before beginning and shall for euer so continue Now that it hath beene alwaies the naturall propertie of the holy Ghost to proceede from God it may appeare both from the beginning of the workes of the Creation and also from the perpetuall gouernment of the same From the beginning Genesis 1. verse 2. The Spirit of God moued vpon the waters or as the Hebrue word merachepheth signifieth hee did support the waters and euen the whole indigested substance of the world as beeing the mightie arme and power of God or as wee may say the wing of God spreading it selfe ouer it in a tender and cherishing manner And further for the continuall supporting and preseruing of all creatures after their Creation wee reade Genesis 6.3 My Spirit shall not alwaies striue for these men to wit about their preseruation as hetherto it hath done seeing they will not be reclaimed from their extreame wickednes c. Reade also Iob. 26.13 The Spirit of God hath garnished the heauens And chap. 32.8 The inspiration of the almightie giueth vnderstanding And Psal 104. â—0 and Psalm 33.8 Reade also Iohn 20.22 Our Sauiour Christ breathed on his Disciples when hee gaue them the holy Ghost Now the same holie Ghost is both the Spirit of the Father and also of the Sonne our Lord Iesus Christ Wherefore euen as God the Father at the beginning of the creation of man did by his Spirit breaâ—h naturall life into him Genesis 2 7. so did the Sonne of God our Lord Iesus Christ by his Spirit that is by the same holie Ghost breath the spirituall grace of life and holinesse into those whom hee made his speciall and most choise instruments for the rectifying and reforming of the wicked and crooked worlde But of this more afterward Question THe former points thus cleared in the particulars nowe what is the meaning of these wordes together I beleeue in that one onely God who is three distinct Persons Answere The meaning of them is this I beleeue that in the one onely diuine nature or essence and Beeing of God there are neither more nor fewer then three Persons euen the Father the Sonne and the holy Ghost I beleeue also that they beeing coessentiall coeternall and coequall haue equally and eternally consented both in decreeing before all time and also in performing in due season all the workes not onely of creation and gouernment ouer all the world but also and that in a singular manner the most wonderfull worke of the redemption and saluation of all and euery one of the elect of God from the beginning of the world to the end of the same The truth and certaintie of these thinges may partly be discerned from those Scriptures which haue beene alreadie alledged and they shall by the grace of GOD bee more fullie confirmed heereafter when wee shall come to the handeling of the seuerall Articles concerning euerie Person Question In the meane while what singular manner of the consenting of the most holy Trinitie concerning the redemption and saluation of the elect of God is that which you speake of Answere God the Father of his most free and vnspeakeable yea euen of his incomprehensible loue hath giuen his onely begotten Sonne to abase himselfe by taking our nature by subiecting himselfe to the law and by dying the death yea euen the most cursed death of the crosse for our sinnes God the Sonne according to the same most gratious good will and pleasure of the Father most willingly yeelded to the same God the holy Ghost by whose most holy conception the Sonne of God tooke our humane nature and by whom hee offered vp himselfe an euerlasting sacrifice to satisfie the wrath of God for our sinnes and to purge our consciencs from dead workes to serue the liuing God hee according to the good will and pleasure of them both doth likewise of his owne most gratious accord seale vp the whole fruite of the death of the Sonne of God to our endlesse saluation and comfort ExplicatioÌ„ proofe It is very true which you haue answered For although in some respects according to the Articles of our beliefe the Father is more expreslie acknowledged the Creator of all thinges the Sonne the Redeemer and the holy Ghost the sanctifier of the Church of God Yet the whole Trinitie doth so wholly consent in all the works both of the creation and gouernment of the world and also in the worke of the redemption and saluation of the Church that the Father doth nothing either in the one or in the other without the Sonne but by and with the Sonne neither doe the Father and the Sonne any thing but by and with the holy Ghost as Gen. 1.26 Let vs make man in our image c. And Ioh. 5.17 My Father saith our S Ch worketh hitherto and I worke And verses 19.20 The Sonne can doe nothing of himselfe saue that hee seeth the Father doe for whatsoeuer thinges hee doeth The Promise the same thinges doeth the Sonne also c. And Zech 4.6 Neither by an armie nor strength but by my Spirit saith the Lord of Hostes. Read also Luke 4.1 and verses 14.18 But of these things likewise wee shall haue further occasion to speake againe more fully afterward Question NOw in the third place what promise haue you that the holy Trinitie of Persons in the vnitie of the Godhead doe in so singular a manner consent in the most blessed worke of our redemption and saluation Answer Our Christian baptizing into the name of the Father the Sonne and the holy Ghost by the commandement of our Sauiour Christ it is from God himselfe as it were the broad seale of the Kingdome of heauen to confirme the holy promise and couenant hereof vnto vs and to so many as shall beleeue vnder the warrant of them all It is true indeede This forme of our Christian baptisme into the name of the holy Trinitie ExplicatioÌ„ and proofe doth so verily assure vs that it is the good will and holy pleasure of GOD our heauenly Father euen for his Sonne our Lord Iesus Christes sake and
c. Ier 10.12 13. and Mat 6 26. Your heauenly Father feedeth the fowles of heauen saith our Sauiour Christ And ch 10.29 A Sparrow falleth not on the ground without your Father And as it followeth in the next verse of the same ch he giueth to vnderstand that the Father hath a speciall regard of his adopted children through his owne Son our Lord Iesus Christ For our Sauiour himselfe saith the haires of their head are numbred This speciall prouidence of God the Father toward his Church you also mentioned a little before Question Now what doe ye beleeue in this respect to the more full clearing of this Article of our faith in the first person of the holy Trinitie God the Father Answere I doe in this respect according to the last acception of the word Father furthermore vndoubtedly beleeue that God the Father of his most free grace and in most tender pittie and compassion according to his diuine counsell purpose and predestination euen before the foundation of the world was laid hath in his beloued Sonne chosen and adopted vs and all the elect people to be his children through the sanctification of the holy Ghost to the end that we truly knowing trusting in the same his grace should obtaine the glory of our Lord Ie Ch yea that eueÌ„ in this life also we should enioy a special fruite of the fatherly prouidence of our most good gracious God aboue al the childreÌ„ of this world Explication and proofe You may safely and with good assurance beleeue this also according to the testimony of the Apostle Paul as we read 2. Thes 2 13 14. and in many other places For one the same though it may be in some differing measure is the happie glorious estate of al true beleeuing ChristiaÌ„s in the kingdome of heauen Read also Ps 4 6 Ps 31.19 20 46 7 8 9. But of al these points which you haue answered for the clearing of this article insomuch as they are all of them matters of great importance let vs trusting in the grace of God The Promise set our minds to inquire more particularly into the grounds and doctrine of them by a more large discourse to the more plentiful inriching of this part of the Treasurie of our faith First concerning this that God is our Father Secondly concerning his almightie power Thirdly concerning his creation and the seuerall workes thereof And fourthly concerning his fatherly prouidence both generally ouer all the workes of creation and also more specially toward his Church in the election câ—lling gathering together and preseruation thereof Question FIâ—â—â— therefore what promise haue you in the holy Scriptures that God is mind 〈◊〉 to be a Father vnto vs For that God is a Father that is to say the first person in the most holy Trinity we haue seene the ground proofe of it already Now what ground haue you I say for the promise Answere In thâ— 2. Epistle to the Cor. chap. 6. The Apostle alledgeth the Prophesies of the old Testament concerning vs the Gentiles in this behalfe Question Which are those Prophesies Answer In the 16 verse of that chapter the Apostle hath these words God hath said I wil dwel among them and walke there and I will be their God and they shall be my people And verse 17. I will receiue you And verse 18. I will be a Father vnto you and you shall be my sonnes and daughters saith the Lord almightie ExplicatioÌ„ proofe These Prophesies the which as the same Apostle calleth them in the beginning of the next Chapter are so many promises they are diligently to be marked and to be surely laide holde vpon and apprehended of vs because if God were onely a father in respect of his natural and onely begotten Sonne and not also for the Sons sake a Father to vs by the couenant of grace and adoption we could not possibly beleeue in God to our comfort For by our Apostacie in Adam wee are wholly fallen from God not onely from the Father but also from the Sonne of God simply considered in the Deitie of his person and from the holy Ghost also the onely Spirit of them both Yea we are so fallen that we cannot possibly by any meanes be raised vp and restored againe but by the free grace of the Father through the mediation of the Son taking our nature and in the same by his redeeming iustifying sanctifying of vs vnto himselfe by the holy Ghost And for this cause it is that our Lord Iesus Christ of his tâ—nder loue is so earnest to assure vs in his holy Gospell that God is our Father For so hee speaketh oftentimes of him before his death teaching vs to pray to him as being our heauenly Father and after his resurrection also saying I goe vp to my Father and your Father c. Iohn chap. 20.17 Such therefore and so worthie and necessarie is the obseruation and faith of this most comfortable promise of God that he will be a Father vnto vs reconciled in and by his sonne our Lord Iesus Christ Question NOw let vs come to the comforts themselues such as belong to this article of our faith Which are they Answere First insomuch as God vouchsafeth to be a Father vnto vs his loue toward vs must needes be more pure and tender in that he is of a most holy and mercifull nature and infinitely more constant also in his loue in so much as hee is most faithfull then can be the loue of any the most louing and tender naturall Parents to their most deare and naturall children Secondly the comfort of this that God is our Father is very great in that according to the exceeding greatnes of his loue infinitely aboue the loue of all naturall parents so are his gifts and and benefites to his children infinitely aboue theirs both in number measure weight and value ExplicatioÌ„ proofe It is very true And therefore it is that the Lord saith thus by his Prophet Isaiah ch 49 1â—.16 Though a woman should forget her child not haue compassion of the sonne of her wombe yet would not I forget thee Behold saith the Lord I haue grauen thee vpon the palme of my hands thy walls are euer in my sight And chap. 63.16 Doubtlesse thou art our Father The Comforts Though Abraham would not know vs nor Israell acknowledge vs to wit to be kindely children to them insomuch as wee haue not walked in their straight steps nor done their good workes but haue committed much wickednes c. Yet O Lord saith the holy Prophet in the name of all the faithfull repenting them of their sinnes thou art our Father and our Redeemer Thy name is for euer God loueth all his creatures euen for that they aâ—e â—is creatures and specially mankinde From hence doth Iob make it a part of his pleâ—ding with God chap. 10.8 c. Thine hands haue made me and fashioned me whoâ—e
the Article pag. 512. The meaning of it pages 513 514 515. 516. The Promise that hee should thus fit at the right band of God to our benefite in the same 516. pag. The Comforts arising to vs from this most high aduancement of our Sauiour pages 517. 518. and thence forth to the 532 page The Duties to be performed of vs in respect of our comforts from the same pages 532. 533 534 535 536 537. 538. The danger of not beleeuing this Article of our Sauiours sitting at the right hand of God the Father aâ—mightie pag. 539 Beliefe in God the Sonne who euen in that he is man shall come from heauen to iudge both the quicke and the dead The Ground and warrant of this Article pages 540 541. and so forth to the 608. page The time of our Sauiours comming to iudgement the which is very vncertaine as he giueth plainâ—y to vnderstand First by doctrine and admonition without Parable pages 543 545 546 546 547. c. to page 569. And then by many apt and lightsome Parables And namely by the parable of the Maister of the familie keeping watch at home pa. 5â—0 By the Parable of the Maister of the family going from home pa. 171. 572. By the Parable of the tenne Virgines pa. 573 574. And by the Parable of the Taâ—ents pa. 575 576 578 579. The signes which shall goe before his comming within the compasse of the same pages And namely 555 556 557. The pâ—ace from whence and whither hee shall come to giue his last sentence and iudgement pages â—eâ—ore mentione â—specâ—â—ly 557 558. The manner of his comming pa. 558. 582. And of 〈◊〉 disposing of himselfe to giue sentence 583. The Persons whom he shall iudge at this his comming pa 584. 585. The order of his proceeding to iudgement pa. 579 580. c. The sentence and iudgement it selfe what it shall be and according to what rule or law it â—â—all be giuen pa. â—85 586 587. 588 c. 602. The present execution so soone as iudgement shal be pronounced pa. 605. The 〈◊〉 and meaning of the wordes of the Article pa 6â—8 in the former part of the page The Promise of this comming of our Sauiour to iudgement and that to the euerlasting benâ—fite of all the faithfull pa. â—08 in the middle part of it The comforts which it yeeldeth to vs pag. 608. in the latter part And pages 609. 61â— The duties which the same comforts doe challenge at our hands pages 611. 612. 613. 614. 615. 616. Readâ— al o before these page 56â— and so forth to page 579. The danger of not beleeuinge this Article pages 617. 618. 619. And thus an end of the Contents of this second booke The English of certaine Latine sentences omitted in the same Booke Page â—1â— line 48. Power is the keepâ—â—nd maintainer of honour Page 530. line 29 c. The Sonne shall in such wise deliuer the kingdome to the Father as he shall neuerthelesse subdue all things to himselfe And therefore not by abrogating the kingdome from himselfe but from others shall he deliuer the kingdome to the Father c. And the next sentence is thus to be englished When he that is the Sonne shall deliuer the kingdome to God That is to say When he shall cease to reigne as he reigneth now to wit by ruling in the middest of his enemies the which power he receiued of the Father c. For otherwise then thus the Father reigneth now by the Sonne and the Sonne shall reigne eternally with the Father onely after another manner that is all enemies being then subdued And page 531. the English of the Latine sentence out of Vrsinus in the margine is this Christ is inferiour to the Father as well in office as by nature in that he is man but not in nature but by office onely in that he is God And the other sentence out of Augustine may be englished thus Christ in that he is God together with the Father he hath vs in subiection to him but in that he is our Priest he together with vs is subiect to the Father Note also that page 420. a Latine sentence of Master Caluin is printed in the margine which should haue beene placed in the page before the english of it which is there set downe after these words That is c. THE DOCTRINE OF THE GOSPEL I.I. BOOKE Beliefe in God the Sonne NOw it is high time that wee proceede to the doctrine of the same our Christian beliefe in the seconde persone of the most holie Trinitie God the Sonne And yet this must wee doe so as wee beare in minde that all which followeth both concerning the Sonne manifested in our nature and the holy Ghost and also concerning the Church it is principally and in effect nothing else but a continued and more full and plaine declaration of the most holy prouidence of God for the recouery of mankinde out of his fall and to restore all that doe belong vnto God to the interest and comfort of his fatherly loue and of all the inestimable fruites and benefites thereof for euer againe So that to speake all in a word it is the vnfolding of the couenant of the Gospell and free grace of God The which being mentioned immediately after the fall of mankinde hath beene from time to time more clearely reuealed vntill the appearance and manifestation of the Sonne of God our Lord Iesus Christ himselfe by whom it hath now long since beene most fully and plainely made knowne To this more full and plaine declaration of the couenant of God his free grace and of the fruite thereof euen life and saluation by the Sonne of God Let vs now proceede Question ANd first of all how doe the Articles of our faith teach vs to professe that we doe beleeue in the Sonne of God the second Person of the most holy and blessed Trinitie Answere After the profession of our beliefe in God the Father almightie maker of heauen earth they teach euery one of vs to professe likewise that we beleeue in the second Person God the Sonne in manner as followeth in these wordes And in Iesus Christ his onely Sonne our Lord which was conceiued by the holy Ghost borne of the Virgin Mary Suffered vnder Pontius Pilate c. From thence shal be come to iudge both the quick and the dead God and man in one diuine person of a mediator betwixt God and man They doe so indeede For these wordes I beleeue The order of the Articls which doe concerne him are here to be vnderstood againe as though we should repeate them and say thus And I beleeue in Iesus Christ c. These articles doe teach vs first more generally and coniointly to beleeue in the second Person of the most holy glorious Trinitie as wel coÌ„cerning his most high and diuine Person God manifested in the nature of man as his most high and holy office executed by the same as the titles here
attributed vnto him doe declare Iesus Christ the onely Sonne of GOD our Lord. And then they doe teach vs more particularly and by piecemeale as wee may say First after what manner this second Person of the holy Trinitie God the Sonne tooke mans nature and therein did manifest himselfe namely in that we professe that we doe beleeue that in respect of his humane nature he was conceiued by the holy Ghost and borne of the Virgin Mary Secondly they doe teach vs in what order hee did in the same his humane nature execute his Office here vpon earth specially his high Priesthood which is one chiefe and principall part thereof in that as it followeth in the Articles of our faith we professe further that we beleeue in him as hauing suffered vnder Pontius Pilate and as being crucified dead buried and descended into Hell Thirdly they teach vs concerning the same second Person the Sonne of God our Lord Iesus Christ how he hath by his exaltation declared himselfe to haue obtained of the Father all whatsoeuer he had humbled himselfe and suffered for before euen our perfect redemption iustification and saluation in that it followeth Hee rose againe the third day and ascended vp into heauen Fourthly they doe teach vs what our Lord Iesus Christ the Sonne of God doth for vs still to the perpetuall confirming and vpholding of all that he hath once obtained in that we professe yet further that we beleeue He sitteth at the right hand of God the Father almightie to wit as a continuall Mediator and Intercessour by vertue of his former sufferinges and obedience on our behalfe Finally the Articles of our faith doe teach vs what the same our Lord Iesus Christ the Sonne of God wil doe at the last for the perfecting of all things to the end that we and all the elect of God may haue the full fruition of all the benefites of our redemption for euer in so much as he is in this respect ordained of God to be the Iudge of the world and therefore shall come againe frâ—m heauen to giue a finall sentence vpon all people at the end of the world according to the wordes of our Beleife From thence shall he come to iudge both the quicke and the dead So then wee cannot but easily perceiue that there are many things of the greatest waight and importance that which we are to inquire and consider off in this part of our beliefe And first and foremost wee haue this singular great mysterie yea euen a double mysterie laid before vs in that the Articles of our faith doe giue vs to vnderstand that we are 〈◊〉 beleeue not onely in the Sonne of God the second peâ—Peâ—son of the most holy and glorious Trinitie considered simply in his Godhead by relation to the Father in a distinction of the second Person from the first but also as he hath now by reason of his incarnation a distinction of nature in the same his diuine Person in that he is both God and man Great is this Mysterie of godlines as the Apostle Paul doth worthily call it that God is manifested in the flesh iustified in the spirit c. And it is most worthily with all diligence and in most holy and humble reuerence to be inquired into of all Christians NOw therefore let vs henceforth very diligently and with all holy reuerence as we haue promised inquire of these most weightie points of our Christian faith according to our former course from the ground and warrant of the holy Scriptures of God Beliefe in God the Sonne both God and man in one diuine Person of a Mediator betwixt God and man Quest And first of all what ground haue you The Ground and warrant of it that we are to beleeue in the second Person of the most holy Trinitie not onely as he is God simply considered in his Deitie but also as he is both God and man in the vnion of either nature in one and the same most holy and diuine Person Ans In the beginning of the 14. chap. of the Euangelist Iohn we haue an assured grouÌ„d from the testimonie of the same most holy and diuine Person himselfe who is the very truth and cannot but giue a most faithfull and true testimonie in all things whereof hee speaketh Reâ—earse the wordes of the text Which are they Question He saide to his Disciples Let not your heart bee troubled yee beleeue in God beleeue also in me Answere Explica ioÌ„ proofe This place doth plainely confirme it vnto vs indeede For who was he that spake thus to his Disciples but he that was in the very true nature of man daily and familiarly conuersant among men euen one in all thinges like to those vnto whom he spake as touching his humane nature sinne onely excepted And these wordes of our Sauiour they were a part of his last Sermon to hiâ— Disciples Wherein he doth before haâ—d most louingly and sweetly comfort his Disciples against the trouble and offence of his reprochfull death and of his bodily departure from them the which our Sauiour knowe right well would shake his Disciples saith Hee is therefore very earnest in exhorting and incouraging of them to bee constant both in faith toward him and also in loue among themselues c as wee shall haue occasion in the particulars to declare more fully hereafter In the meane season let vs well obserue to our present purpose that these words of our Saui to his Disciples did not onely teach them but they are also of singulaâ— vse to teach vs and all Christians euen to the ende of the world how we are to beleeue in the Sonne of God our Lord and Sauiour That is to say euen a we doe beleeue in God the Father himself For so doth the speâ—ch of ou Sâ—uiour giue plainely to vnderstand in that â—e saith Yee beleeue in God beleeue also in me Or as some read the sentence interrogatiuely Doe yee beâ—eeue in God Beleeue also in me As though â—ee should say Howsoeuer you shall see indeede that I am in respect of my humanitie mortall and must shortly dye yet be ye not discouraged waite a while and yee shall see my diuine power more eff ctuaâ—ly manifested and confirmed tâ—ereby vnto you In the meane while alsâ— sâ—e hat ye doe not forget that I am very God equall to the Father in Godhead as I haue taught ye heretofore as well as I haue euery way shewed my selfe to bee very man like to your selues in the common frailtie of mâ—ns nature And therefore see that yee cease not to put your trust in me as in your Sauiour and redeemer Such is the plaine testimonie of our Sauiour CHRIST concerning his Godhead And as wee reade also 1 Iohn 3.23 It is the commandement of the Father saith our Sauiour that we doe beleeue in the Sonne And therefore it must needes followe that he is God For we must beleeue in no creature concerning saluation seeing there
to our Sa Christ the Sonne of God as well as to the Father and seeing also as was declared before this that both the essentiall name of God all the attributes of the Godhead are likewise ascribed vnto him it is out of all question that hee is together with the Father and the holie Ghost verie true and eternall God The same may be furthermore confirmed because as was answered the same duties of diuine worship and honour belong to the Sonne which are due to the Father But we will deferre to speake of this proofe vntill we come to speake of the Duties according to the appointed course and order of our inquirie IT followeth therefore heere in the next place that according to your answere in our entrance into this discourse you shew some proofes that our Sauiour Christ beeing thus very true God is likewise verie true Man And also that hee beeing both God and Man in one diuine Person is a mediator betwixt God and Man Question What proofe haue you for these pointes Answere Hee is in respect of his humanitie oftentimes called the Sonne of man yea he so speaketh of himselfe as it is vsually recorded in the holie Gospell The same also is plainely testified Iohn 1.14 Galat 4.4.5 Philip 2.6.7 1. Timoth 3.16 2.8 1. Iohn 11.2.3 And furthermore the Apostle Paul in his first epistle to Tim chapter 2. verse 5. writeth thus There is one God and one Mediatour betweene God and man which is the man Christ Iesus ExplicatioÌ„ and proofe These are verie plaine proofes so that wee neede not at this time make anie longer staye vppon these pointes And the rather because much of that which hath beene saide alreadie hath prooued them and all that followeth to be spoken concerning the articles of this parte of our beliefeâ— touching the Sonne of God the second Person of the holie Trinitie will be in effect nothing else but a further and more full clearing of them And first the titles expreslie attributed to our Sauiour Christ in the articles of our beliefe will bring great light vnto them Question Wherefore let vs first of all consider of them Which are they Answere They are these foure First Iesus Secondlie Christ. Thirdlie the Sonne of the Father Fourthlie our Lord. Explication and proofe So in deede doe the wordes of the Creede followe And in Iesus Christ his onely Sonne our Lord. That is to say As I beleeue in God the Father Almightie c. So doe I likewise beleeue in Iesus Christ his onely Sonne our Lord. In the which titles there are two principall things to be considered First the most diuine Person consisting both of the diuine and humane nature secondlie the most holie office of the same person These first two Iesus and Christ may be vnderstood more specially to concerne his office The former from the effect which is saluation the latter from the cause in that hee is called Christ or the appointed of God as will further appeare when we come to the interpretation meaning of the titles Of the which the other two may be vnderstood as more speciallie to concerne his Person The which in regard of the most high Diuine excellencie of it considered by a relation to the first person of the holie Trinitie is called The onely Sonne of God in a relation to his Church is called our Lord as one hauing the soueraignetie ouer it in speciall manner and of most due right belonging vnto him It is most true that there are many other Titles vsed in the holie Scriptures to describe vnto vs what manner of one our Sauiour is And namely Isai ch 9.6 there are fiue more set downe then are here mentioned of the which also wee haue partly considered Wonderfull Counseller the mightie God the euerlasting Father not in person nor naturallie but in a metaphoricall or borowed phrase of speech to note his tender and constant care of his Church the Prince of peace The perpetuitie and eternitie of whose Kingdome is likewise laied forth very notablie in the next verse In which respect also in the 19. chapter of the Reuel verse 16. Hee is called The King of Kings and the Lord of Lordes And in the same chapter verse 13. The worde of God Beliefe in God the Sonne who is Iesus And there are diuerse other in the three first chapters of the same booke as wee haue partlie seene before The which titles also haue bene spoken of at large in a Sermon to that purpose The vse of which doctrine that we may learne to applie to our selues let vs diligentlie consider what M. Caluin writeth verie notablie to this ende So often sath hee as any doubt ariseth and wee can see no issue c. Let it be a sufficient reliefe that he is Wonderfull and hath both waies and power to helpe aboue all that we can conceiue or beleeue When counsell shal faile vs let vs call to minde that he is the counseler When strength faileth that he is mightie and strong Whensoeuer wee are assalted with renewed feares and shall see manie deaths at hande let vs staye our selues vpon his Eternitie whereof hee is not without cause called the Father and hereby let vs learne to alaye all the miseries of this life And against all inward tempests troubles of conscience let vs remember that Christ is the Prince of Peace who caÌ„ easily calme all troubles defend vs against Satan hell itself But let vs now make our speciall inquiry coÌ„cerning these foure which are meÌ„tioned in the articles of our beliefe that according to our appointed order First therefore Question what ground haue you that the Sonne of God is to be beleeued in as in Iesus Answere In the first chapter of the Euangelist Luke verse 31. the Angel Gabriel sent from God to the virgin Marie saith thus vnto her Thou shalt conceiue in thy wombe and beare a Sonne and thou shalt call his name IESVS Explication and proofe The reason why this name was thus appointed by God to be giueÌ„ to our Sauiour was because he should in the most powerfull effect answere to his name Yea because hee had already bene such a one to his church froÌ„ the beginning For all saluation was alwaies through him alone And therfore also the Angel was sent likewise to Ioseph afterward with the same message saying Thou shalt call his name Iesus Matth 1.21 This title is most vsuall in all the writings of the newe Testament speciallie in those of the Euangelists Question The second title is Christ What ground haue you for that Answere In the 41. v of the 1. ch of the Euangelist Iohn We haue found the Messias saith Andrew wâ—i h is as the Euangelist saith the Christ. And in his 1. epi ch 2.22 Who is a liar saith the same Euangelist but he that denieth that Iesus is Christ ExplicatioÌ„ proofe Messias is in deed by interpretation out of the
reuerend attention to the word of God lest at any time we should be any way dangerously peruerted and turned aside from the true faith of the Sonne of God our Lord Iesus Christ 〈…〉 God the Son who was coÌ„ceiued by the holy Ghost The which holy care and manifold great grace God of his infinite mercy The grouÌ„d of the article and very rich grace grant vnto vs all for Iesus Christ sake Amen And thus hauing inquired more generally into the doctrine of our Christian beliefe in the second Person of the holy Trinitie according to these titles attributed vnto him Iesus Christ the onely Sonne of God our Lord it followeth nowe that wee are to proceede to make our more particular inquiâ—ie concerning the manner howe it came to passe that the same second Person of the blessed and glorious Trinitie the Sonne of God was incarnate and tooke the nature of man and thence-forth to consider of his holy natiuitie and birth and so of all that hee hath wrought and suffered for our redemption and saluation as it followeth further in the Articles of our beliefe Beliefe in God the Sonne who was conceiued by the holy Ghost Question WHat therefore is next set downe in them Answere It followeth thus in the next place Who was conceiued by the holy Ghost Question It doth so in deede But what ground of holy Scripture haue you to warrant your faith in this point of your beliefe Answere We haue a sure ground and warrant for it in the first chapter of the holy Gospel written by S. Matthew verses 18 19 20. ExplicatioÌ„ and proofe This mysterie of the conception of our Sauiour was reuealed from God by the message of an Angell to the Virgine Marie first before he was conceiued in her wombe as we read Luk. 1.31 Thou shalt conceiue in thy wombe and beare a Sonne and shalt ca lt his name Iesus saith the holy Angell And chap. 2.21 the Euangelist Luke remembreth againe that this was spoken by the Angell before our Sauiour was conceiued in the wombe But after the conception it was likewise vpon a speciall occasion reuealed to Ioseph by the Angell of the Lord before the birth of the child as the Euangelist Matthew reporteth in the place by you alledged Let vs heare his words Question Which are they Answere When as Marie the mother of Iesus Christ was betrothed to Ioseph before they came together she was found with child by the holy Ghost Then Ioseph her husband being a iust man and not willing to make her a publike example was minded to put her away secretly But while hee thought these things behold saith the Euangelist the Angell of the Lord appeared to him in a dreame saying Ioseph the Sonne of Dauid feare not to take Marie for thy wife for that which is conceiued in her is of the holy Ghost This testimonie may not vnfitly be alledged in the first place here though in order of time it followed that other in the first chapter of S. Luke because that may more fitly be reserued till wee come to speake of the Promise of this conception to the benefit of vs the whole Church of God Vnto the which time also we will reserue that which is to be obserued more fully concerning this point Explication and proofe Neuerthelesse here we may not neglect the testimonie which was giuen of it the second time and that by the message of a holy Angell vpon such an occasion as serueth notably to confirme the truth of this great mysterie that our Sauiour was conceiued by the holy Ghost in the wombe of the virgine Marâ—e she remaining still a virgine For seeing both Marie and Ioseph were verie chast and godly persons and minded not to come to the mariage bed till they should be married though they were alreadie betrothed as Ioseph for his part is cleared in that it is testified of him that hee was much troubled at Maries conception Belâ—efe in God the Sonne who was conceiued by the holy Ghost so soone as he perceiued it to be so and Marie also The meaning of the wordes cannot be accused of Ioseph nor iustlie suspected of him to haue dealt vnfaithfullie and vnchastlie against him And therefore though hee were a iust man and hated sinne yet hauing a secrete perswasion of Maries innocencie and partlie it may be giuing credit to the strangenesse of that defence for herselfe which it is likely shee did at the least insinuate and secretelie lispe out vnto him hee durst not once thinke of vsing any hard course against his Spouse but onely thought to put her away secretlie and to leaue the iudgement of so great a secrete to the Lorde himselfe By all these considerations in the best probabilitie that wee might alledge but in way of certaine demonstration from the testimonie of the holie Angell and by the full satisfaction of Ioseph against all feare and doubfull distraction about the matter the article of the Conception of our Sauiour by the holie Ghost in the wombe of the blessed Virgine is vndoubtedlie confirmed vnto vs. Of the which because as was before determined wee shall haue occasion from the other testimonie of Saint Luke to consider more fullie from the example of the Virgine Marie herselfe when wee come to the Promise Wee will content our selues to haue spoken onely thus much at this time and so come to the meaning of the Article WHat therfore I pray you is the meaning of these words that our Sauiour Christ the Sonne of God Question was conceiued by the holy Ghost of the Virgine Marie Answer To the vnderstanding of these wordes three things are to be knowen and well considered of as I haue bene taught Let it be so which are they Question The first is this that the Sonne of God was by the power of the holie Ghost made verie true man Answere in that hee tooke our nature of the substance of the Virgine and so was of the true seede of Dauid and made fleshe of a woman in the fulnesse of time according to the expresse doctrine of the holie Scriptures The second thing to be considered is that the same humane nature of our Lord Iesus Christ the Sonne of God was most perfitlie sanctified euen from the verie first moment of the conception whereby not onely all originall sinne and corruption whatsoeuer was vtterlie preuented but also the spirituall seede of all fulnesse of heauenlie grace and holinesse was conferred with power to growe vp with most mightie increases The third thing is this that from the same first moment of the most holie conception of our Sauiour the humane nature was vnited to the diuine and so became one in persone with the same to continue for euer and euer though alwaies distinct in nature without anie either confusion or the least separation of either from the other ExplicatioÌ„ and proofe These pointes indeed as you haue well learned are to be diligently considered to
the Deitie wherby he should be released from the horrible and astonishable feeling of the anger of God against our sinnes the which his iustice must reuenge by most bitter punishments vpon our Surety it was behouefull yea necessarie that it should for a time be left destitute of all fauour and present helpe of the Deitie except only so farre forth as was necessarie least it should faile in this incounter And of this very same thing haue the ancient spoken exceeding well and very fitly concerning this satisfaction for sinne that the Deitie did as it were rest it selfe that is did not put forth the owne operation and working for the causes alreadie alledged The which thing we haue also experience of in our selues insomuch as though the body be a sleepe after a sort yet the soule is not essentially seperated from it howsoeuer it doth not exercise the actions thereof as when the body is waking saue onely that it maintaineth the naturall life in the which point lieth the dâ—fference betwixt a liuing body soundly brought a sleepe and a dead carkasse To the same purpose writeth the same seruant of Christ a faithfull and learned Preacher of his Gospell concerning the trouble of the soule of our Sauiour in the garden Homily 5. to shew that how great soeuer and perplexed his sorrow was yet it was without all sinne Vnderstand ye further saith he a certaine point most necessarily to be knowne to wit that like as the humane nature of Iesus Christ was very naturall and yet voide of sinne so also were his terrours without all spot of sinne howsoeuer the affections of our nature which is altogether corrupt in it selfe yea euen when they seeme to be worthie some praise insomuch as there is remaining some naturall discerning betwixt vice and vertue they are no other then corrupt fruites from a corrupt tree c. Finally that I may couch all in fewe wordes all the humane affections of the humanitie of our Sauiour Christ the which in the most regenerate men are alwaies mingled with some frowardnes distrust or despaire they were in him naturally pure and therefore defiled with no blot And as the cause of all these things were in vs and not in him but onely vpon him as vpon our surety in that he set himselfe to answere for vs so likewise the punishment was in him that it might not be in vs. O the vnmeasurable goodnes and more then incomprehensible wisedome of God that the Sonne of God should so farre abase himselfe that he should be plunged into the gulfe of hell for vs to the end that he obtaining the victory ouer our enemies should therewithall lift vs vp aboue all heauens And a while after to make it cleare how our Sauiour should be thus exceedingly troubled and perplexed in his humane nature seeing he was also very true God hee saith further like as wee rehearsed before Wee must add that which is not vnfitly obserued by one of the Fathers concerning this mysterie of our redemption imposed on the Person of the Sonne that it was necessarie that our nature in the which he was to suffer should perfectly feele the horrour of that curse of God which we had deserued and that he should for a season behold no other thing in the Person of the Father but that horrible and euery way terrible rage of the diuine wrath the which he must for our cause goe vnder and swallowe vp And as touching the Godhead of the Person of the Sonne it selfe it rested for the while and did not put forth the vertue thereof reposing it selfe quietly as it were in the decree of God the Father The same are wee to iudge concerning the Person of the holy Ghost who sustained the humane nature being in so great distresse onely so farre forth that it should not be altogether swallowed vp of the diuine wrath O vnmeasurable and incomprehensible wisedome of God reuealed vnto vs for our singular benefit yea made so plaine that it may bee felt when as yet the Angels desire to see and search more throughly into it 1. Pet. 1.12 Neither will I neglect in this place to set downe the wordes of this learned Preacher and Writer which wee reade in his shorter notes both vpon Matthew chap. 27. verse 39. c. Christ saith hee that he might make a full satisfaction for vs suffered and ouercame not onely the extreame vexations of the body but also of the soule And vpon the 12. verse c. The heauen it selfe is darkned through horrour and Iesus crieth out ouerwhelmed as in the gulfe of Hell and in the meane while is scorned And vpon Marke 15. verse 34. Christ mightily incountering with Satan with sinnes and finally with death all armed with that horrible curse of God his body hanging vpon the Crosse oppressed with exceeding dolour his soule ouerwhelmed in the gulfe of hell hee doth for all that get out crying with a loude voice And although death hauing wounded him hee is bereaued of life for a time he shaking alâ— things both high and lowe the vaile of the Temple being rent asunder and with an inforced testimonie from his executioners he giueth to vnderstand that he himselfe shall shortly be declared the Conquerour and Lord of all though the rest of his aduersaries remained obstinate in their scornings To conclude If we would see this great point of the extreame sufferings and inward perplexed distresses and dolours of the soule of our Sauiour Christ both in the garden and vpon the Crosse opened with great dexterity and all contrarie scruples remoued let vs read his large annotations vpon the 7. verse of the 5. chap. to the Heb. The which also I will in a chiefe part set downe in english for their sakes that could not otherwise vnderstand what he writeth But saith he there are some also who crie out that wee bereaue Christ of his Deitie if we admit this interpretation that Christ feared left he being ouerwhelmed with aduersity should be ouercome or swallowed vp of death But I demaund hath not Christ not onely taken the nature but also all the affections of man howe base and weake so euer sinne onely excepted Certainly hee that denieth this is no Christian. Wherefore if it be so I demand how it should not agree to Christ to feare yea to feare greatly and to be sore abashed seeing he sticketh not to acknowledge himselfe in that he is man to be ignorant of the secret counsells of God Marke 13.32 And truly vnlesse our high Priest had beene tried this way also yet without sinne how should he haue deliuered vs from this euill which is one of the chiefe to wit from that inmost sense of the wrath of God from the trembling feare and affrighting of the minde while it should be thinking of that most seuere iudgement of the wrath of God For whence was that inuincible constancy of Martyrs but from this that Christ who felt those terrors being heard out of them did
Rom. v. 8 9. c. to the end of the ch Where he sheweth at large that the obedience of our Sauâ— by reason of the excellencie of his person perfection of his sufferings was of more excellent vertue to saue all that doe truly beleeue in him then the transgression of Adam was of force to condemne and destroy them And thus the historie of the manifold and most grieuous sufferings of our Sauiour Christ is in it selfe a reall confutation of all mans merit or satisfaction for himselfe For why then should our Sauiour haue suffered so as he did That which the aduersaries of the most free grace of God say that our Sauiour hath merited this for vs that we should be worthy in him to merit for our selues it is an vtter peruerting of the most holy vse and ende of his sufferings which is the glorie of the grace of God toward vs. And it is also a most subtile and mischieuous inchantment of the Diuel to puffe men vp in the greatest pride vnder a colour of the greatest and most holy humilitie that may be But here seeing we are according to the course and order of our inquirie to consider of the meaning of the Articles of our faith concerning the sufferings of our Sauiour though in the opening of the historie thereof this hath alreadie in some measure beene performed Yet to the end all things may be made something more plaine and familiar concerning this so great and weightie a part of our faith let vs purposely call to mind and set downe such obseruations as being laide together may be a further helpe hereunto Question Which may these obseruations be Answer First of all we are most earnestly and with all holy reuerence to consider that which was euen now mentioned to wit the most high and incomparable excellencie of the Person of him that suffered in that he is the most glorious and onely begotten Sonne of God full of grace and truth Secondly that no one part or parcell of the sufferings of this most worthy and excellent Person fell vpon him but by the foreknowledge and determinate counsell and appointment of GOD and that euen in most perfect wisedome iustice and mercie And therefore also we are in the third place to consider that the same most excellent person hath in euery part of his sufferings to deaâ—e not so much with the extreame iniustice and malice of men as with the most iust displeasure and wrath of almightie God fiercely bent against our sinnes Fourthly we are to consider that all his sufferings in the times of his speciall passions were in their owne nature and kinde extreamly grieuous and dolorous chiefely those which did more immediately befall his most holy and righteous soule Fiftly that he had a true sense and feeling of them alwaies and that at his death he indured the vttermost smart and dolour of them drinking as it were the full cuppe of Gods bitter anger euen dregges and all Sixtly that he of his vnspeakable loue willingly indured them all for our sakes and the rest of Gods elect though we were all of vs vtterly vnworthy to be any thing at all respected of him Seuenthly that the fruite and benefite of his sufferings is infinite and vnspeakable on our behalfe Finally the manifold vertues of our Sauiour Christ are diligently to be considered of vs throughout all his most grieuous sufferings as of a most perfect paterne of all wisedome holines righteousnes faith loue patience meekenes magnanimitie and of all other vertues of most gracious behauiour from the beginning to the end of them all Explication and proofe All these things are most worthy to be reuerendly considered of vs. And first of al touching the most high peerelesse excellencie of our Sauiour euen in our humane nature we may call it to minde from that which hath beene declared before concerning the vnion of the humane nature with the diuine in one Person of a mediator In which respect he must needs be euen in the nature of man higher then all creatures both men and Angels whatsoeuer He was euen here vpon earth in the time of his humiliation greater then the Prophet Moses Heb 3 1 2 3 4 5 6 Greater then the Prophet Ionas or any other of the Prophets Mat 12.41 Greater then Aaron the high Priest yea no doubt infinitly greater then Melchisedek that princely high Priest Heb. chap. 7. Greater then king Dauid for he was Dauids Lord Psal 110.1 Mat. 22 41 c. Greater then king Salomon Mat. 12 42. He is the King of Kings and Lord of Lords Reuel 19 16. Nâ—ither is any or all the Angels of heauen to be compared with him Heb. 1 4. He alone aboue all comparison is the annointed of God in the same chap. verse 9. The light of the Gentiles and glorie of all Israel Luke 2 52. Whence it is also considering the extremitie of the sufferings and debasing of so high and holy a Person that his sufferings are before the diuine maiestie of God of infinite merit and of a propitiatorie and satisfactorie value for vs and that by suffering a finite space of time he being eternall and infinite hath deliuered vs from that eternall destruction which our sinnes haue deserued Yea and that the sufferings of him though one alone hath preuailed to the iustifying of infinite thousands from the beginning of the world to the end of the same Secondly that no part of the sufferings of our Sauiour fell vpon him at aduenture or by hap-hazard as we doe vse to speake but by the foreknowledge and determinate counsell of God a sufficient proofe was alledged euen now And we may read the same confirmed againe Act 4 27 28. For doubtles say the Apostles against thy holy Sonne Iesus whom thou haddest annointed both Herod and Pontius Pilate with the Gentiles and people of Israel gathered themselues together To doe whatsoeuer thy hand and counsell had determined before to be done And I Pet. 1.19 20. Christ a lambe vndefiled and without spot which was ordained before the foundatioÌ„ of the world but was declared in the last times for your sakes And Reu. 13 8. The â—ambe slaine from the beginning of the world To wit in the purpose of God and as touching the vertue and effect of it to all that beleeued the promise of his appearing The Euangelists also and our Sauiour himselfe in the historie of the holy Gospell doe make it plaine from point to point that the prophesies which God vttered by his holy Prophets concerning the sufferings of the Messiah were fulfilled in him Read ye neuer in the Scriptures saith our Sauiour Mat 21.42 The stone which the builders refused the same is made the head of the corner This was the Lords doing and it is maruelous in our eyes And chap 26 31. He saide to his disciples All of yee shall be offended by me this night for it is written I will smite the shepheard and the sheepe of the
the holy Scriptures in former times and the predictions of our Sauiour himselfe to his Disciples must be fulfilled herein Secondly the most high excellency of his person in that hee was the Sonne of God required it Thirdly the eternity of his most holy office called for it Fourthly the iustice of God could not suffer it to be otherwise Finally neither could the glory of God haue beene perfectly aduanced in his Sonne nor the redemption and saluation of the Elect perfected by the Sonne vnlesse he had in our nature risen againe Explication proofe It is most true For first of all so saith our Sauiour himselfe concerning all whatsoeuer was written of him by the holy Prophets that it must be fulfilled as Luke 22.37 Doubtlesse saith our Sauiour those things which are written of me haue an end And chap. 24.25.27 and verses 44.46 He said to them that is to his Disciples all things must be fulfilled which are written of me in the Law of Moses and in the Prophets and in the Psalmes Then opened he their vnderstanding that they might vnderstand the Scriptures And he said vnto them Thus it is written and thus it behoued Christ to suffer and to rise againe from the dead the third day Now that there are prophecies of the resurrection of our Sauiour in the holy Scriptures it is euident Psal 16.10 and Isai 53.10 This was figured also in the Law by the two Goates Leuit. 16.5 c. verse 20 c. the one a sinne offering to be slaine and the other a scape goate to be sent away aliue into the wildernesse to carry away the iniquities of the people into a land that is not inhabited as though the Lord would giue plainely to vnderstand that though our Sauiour must die for our sinnes yet hee should also liue and so giue vs assurance that hee hath made a perfect remouall of our sinnes out of his sight But our Sauiour Christ who died for vs could not haue liued againe vnlesse he had rose againe from the dead vnto whose estate he was gone Yea and all the prophecies that speake of his ascension and of his last iudgement such as we read Psal 68.18 and the prophecie of Henoch in the Epistle of â—ude ver 14. And likewise all that our Sauiour himselfe spake before of his ascension sitting at the right hand of God comming to iudgement at the last day they doe all include the resurrection insomuch as he could not haue ascended c. vnlesse he had first risen againe And touching the predictions of the resurrection of our Sauiour by his owne sacred mouth wee haue so lately set them downe that we neede not here repeate them againe Secondly considering the most high excellency of the person of our Sauiour in that hee is the eternall Sonne of God and very God the author and fountaine of life Iohn 1.4 How should that nature of man which he had vnited to the nature of God be vanquished of death It was vnpossible that death should preuaile against the power of the liuing God The same is to be acknowledged in the third place in respect of the perpetuitie and eternity of his office in that he is anointed of the Father to be a royall high Priest to rule reigne and to make intercession for his people for euer And how should he giue life to other in that he is the Sonne of man if hee himselfe should rest bereaued of life Iohn 5.26.29 How should wee receiue of his fulnesse if hee had remained as an empty vessell How should hee defend vs against our enemies if our enemies had preuailed against himselfe How should he reconcile vs to God The prâ—ofes of his resurrection by witnesses if God were not perfectly well pleased and satisfied in him for vs c. It was necessary therefore in regard of his office that he should rise againe Fourthly as a consequent of the former insomuch as our Sauiour hath paied the full price and ransome for our sinnes and fulfilled all righteousnes for vs as it is euery where euident in the Scriptures it should be against the iustice of God that our Sauiour should continue vnder the dominion of death It is iust therefore with God that our Sauiour should rise againe a glorious Conquerour ouer death and also ouer him that had the power of death euen the diuell c. Heb. 2.14.15 So then wee may iustly conclude that neyther could God haue beene perfectly glorified in his Sonne nor the Church haue beene perfectly redeemed by him vnlesse hee had risen againe And therefore the Apostle Paul maketh this resurrection of our Sauiour a speciall declaration and as wee may say a seale and confirmation that hee is the verie true Sonne of God Rom. 1.4 And that we are perfectly iustified by him and that therefore wee may boldly beleeue in God that hath raised him from the dead as chap. 4.24.25 For hee was deliuered to death for our sinnes and is risen againe for our iustification Thus much concerning the reasons or causes why our Sauiour Christ rose againe WEe come now to the proofes and confirmations that hee is risen againe Question Which may they bee Answere They are either the testimonies of others or else the appearances of our Sauiour himselfe by the space of fortie daies after his resurrection togither with the words which he spake and the things which he did in that space ExplicatioÌ„ proofe Such indeede is the testimony of Saint Luke Act. 1.3 He presented himselfe to his Apostles aliue saith the Euangelist after that he had suffered by many infallible tokens being seene of them by the space of fortie daies and speaking of those things that appertaine to the kingdome of God These two sorts of proofes of the resurrection of our Sauiour the testimonies of other and his owne appearances they are so lincked in the holy Story that we cannot altogether seperate them asunder neither is it meete wee should doe so Neuerthelesse wee may lawfully distinguish them Yea and notwithstanding the appearances of our Sauiour are in order of time before the witnesses thereof yet because without the witnesses wee could not haue knowne the appearances seeing our Sauiour appeared to them and not to vs and so their testimonies are the most immediate proofes vnto vs therefore we will beginne with them And yet so againe as wee will esteeme of our Sauiour Christs owne appearances as the ground of their testimonies and therefore stand most diligently to consider of them after that we haue briefly obserued who they are which doe witnesse this Article of our faith vnto vs. Question First therefore who are they Answer The witnesses of the resurrection of our Sauiour were of these fiue sortes following First the holy Angells from heauen Secondâ—y the Saints risen from the dead Thirdly the souldiers that were set to watch the Sepulchre Fourthly certaine godly women first Marie Magdalene and then diuers other Fiftly the two Disciples which went
This therefore being by Peter attributed to our Sauiour as also the Euangelist Iohn saith cha 2.24.25 Iesus knewe them all and had no neede that any should testifie of man for he knew what was in man it proueth euidently the Godhead of our Sauiour For otherwise though these should haue ascribed thus much vnto him hee would neuer haue assumed and taken it vnto himselfe if he had not bene very God one with the Father But that we may returne to the words of our Sauiour in the first part of his first speech to Peter what is the reason why hee speaketh to him after this manner Simon of Iona meaning the sonne of Iona as it is expressed by our Sauiour Iohn 1.42 Thou art Simon th◠sonne of Iona and Math. 16. verse 17. Blessed art thou Simon the sonne of Iona c. Question What I say is the reason of this Answer As our Sauiour in his gracious wisedome wrought the like works after his resurrection that hee did before his death so hee vsed the like manner of speaking and euen the same words that he might the more clearely and familiarly assure his disciples that it was he and none other that was risen againe from the dead and presented himselfe vnto them Explication This was the reason of it in deede And it proceeded of the great grace and mercy of our Sauiour in tendering the weakenes of the faith of his Disciples yea the weakenes of vs all that there might be no cause of any scruple or doubt left And that it was so as you answere the comparison which was a while since made betweene the first calling of Peter Iames and Iohn Luc. 5. with the late confirmation of them to the execution of the duties of the same their calling to be fishers of men by a like miracle may giue to vnderstand Likewise it may appeare by his strange and sodaine comming to his disciples walking vpon the Sea before his death when they thought it had beene a Spirit compared with his sodaine and miraculous comming to them after his resurrection the dores being fast shut at what time they were likewise troubled with the same fearefull thought Thus we may perceiue that there was great likenes of his actions both before and after his resurrection And touching the likenes of his speeches if we call to minde that which we haue heard out of S. Luk chap. 24.44 it may serue well to that purpose These saith our Sauiour are the words which I spake vnto you while I was yet with you And for one speciall instance what neede we goe any further then to our present text For as our Sauiour at the first calling of Peter did giue him a tast of his diuine knowledge in that speaking to him being yet a meere stranger in all humane respects hee calleth him by his owne name and from the name of his father saying Thou art Simon the Sonne of Iona thou shalt be called Cephas which as the Euangelist Iohn addeth is by interpretation a stone so now when our Sauiour will confirme his calling vnto him hee speaketh in the like manner Simon the sonne of Iona c. And in the next part of his speech like as he had beene much before in describing himselfe to be the onely chiefe and vniuersall Shepheard of the Sheepe Iohn 10. so heere in this text he chargeth Peter to vse all diligence for his part to feed his sheep as a speciall fruite and confirmation of his loue to him But of this more anon In the meane season concerning this first part of the speech of our Sauiour to Peter are we to vnderstand it so spoken to Peter as it did properly belong to him and was of no vse to the rest of the disciples Question We may not thinke so but that our Sauiour at this time as at many other times did most prudently take the occasion from Peters infirmitie Answer to admonish all the rest of their dutie Explicatiō We are so to vnderstand our Sauiour in deede Yea not onely as minding to giue the Disciples present their admonition both Thomas and Iames and Iohn and the rest with them but also to instruct all ministers of the Gospell of Christ in their duty to the end of the world Yea and all Christians likewise in that all stand in like manner bound to loue our Sauiour Christ most dearely For loue is that which must carrie all through fire and water for Christ his sake and his Gospell No water can quench true loue neither can any fire consume and wast it But if there be not true loue burning in vs toward our Sauiour as a fruite of the faith and perswasion of his loue towards vs according to that of the Apostle Paul The loue of Christ constraineth vs 2. Cor. 5.14 then euery small thing whether profite or pleasure or feare and danger will either drawe or driue vs away from the profession and obedience of his most blessed name Wee haue all great neede therefore to remember the generall admonition of our Sauiour to all of vs answerable to this of Peter Hee that loueth Father or mother more then me is not worthie of me And he that loueth sonne or daughter more then me is not worthie of me c. Math. 10.37 c. The necessitie of which loue yea euen of this matchlesse loue due to our Sauiour hee amplifieth more vehemently Luc. 14.26 If any man come to mee and hate not his Father c. yea and his owne life also hee cannot be my disciple And whosoeuer beareth not his crosse and commeth after me hee cannot be my disciple Wee haue neede also to thinke often of that most zealous and worthie decree of the Apostle Paul 1. Corinth 16. If any man loue not the Lord Iesus Christ let him be had in execration c. For surely hee is in a cursed estate hee is euen a wretched person whosoeuer hee be that will not loue the most glorious sonne of God who left his glory after a sort and abased himselfe most lowe in our nature to beare our infirmities and to suffer the punishment due to our sinnes that we might be deliuered from eternall death and made partakers of eternall glory c. Nowe therefore seeing the loue of Christ yea a peerelesse loue toward him is so necessarily to be in euery Christian wee may iustly learne from this triall and examination which our Sauiour putteth Peter vnto that it is necessarie that euery one of vs should very earnestly trie and examine our selues whether his loue be in truth in vs or no. For verily if we doe not vppon earnest examining of our hearts in the sight of God finde it to be planted there his Spirit bearing witnesse with our spirits that it is so yea so that wee can comfortably appeale to the Lord our God and Sauiour himselfe as Peter did that hee knoweth that wee loue him otherwise I say it is certaine that there is no true loue
them all tending to this end that he might bring the Corinthians to see and consider with themselues that whither soeuer they turned their eyes either to one kinde of grace or to another that all and euerie one of them were of the holy Ghost For which verie cause it is that in his particular rehearsall of the diuers kinds of them hee doth make often mention of that Spirit which giueth all according to the good pleasure of his will and the same also to the end the whole Church and euery member thereof might be edified and built vp in the sound knowledge and faith of Christ and all mutually knit together in one heart and mind not that any should be puffed vp thereby as we are afterward to consider more at large In the meane while this doth verie well follow vpon the present consideration that insomuch as all the gifts and graces which God bestowed on his Church are the gifts and graces of the holy Ghost and that hee distributeth them seuerally as he will to some one to some another to one more to another lesse c. And seeing the Apostle speaketh indifferently of them to be the gifts of God the gifts of the holy Ghost therfore we see iust cause and very sufficient reason why we ought to beleeue in the holy Ghost BVt this will yet more fullie and plainely appeare The meaning of the Article after that wee haue examined the doctrine of this Article of our faith in the holie Ghost according to our order obserued hetherto in all the former Articles I would therefore that in the next place ye doe shew what you haue learned to be the meaning of this Article I beleeue in the holy Ghost For from hence may wee well take the occasion both to make all things the more plaine and also to gather all meere proofes Question for the confirmation of the same Say therefore what is the meaning of it Answer This article teacheth me and all Christians to beleeue in the holy Ghost the third Person of the most holy and glorious Trinitie as being in Person truly distinct from the Persons both of the Father and of the Sonne and yet neuerthelesse in the vnitie of the Godhead very true God coessentiall and eternall and in all infinite Maiestie wisedome power and glory coequall with them Explicatiō proofe That the holy Ghost is a personall subsistence distinct from the Father and the Sonne that is to say that he is one hauing his eternitie and Beeing and in his Beeing eternitie of omnipotence infinitenes of wisedome c. considered both more simply in himselfe and also by relation in the distinction of the Person by reason of the most simple and entiere vnitie of one and the same Godhead wherein euery Person of the holy Trinity doth equally consist it is euident from very many places of holy Scripture And first that he is a Personall subsistence and the same also distinct from the Father and the Sonne hee himselfe hath declared it by his manifesting of himselfe at the baptisme of our Sauiour Christ the Sonne of God in the bodily shape of a doue Math. 3. And likewise by his representing of himselfe in the vision of clouen tongues ouer the heads of the Apostles Act. 2. For neuer did any quality or affection either of the minde of man or of any Angell appeare in any bodily shape or externall representation It is furthermore euident by that forme of Baptisme which our Sauiour Christ hath prescribed and commanded to his Church For it were absurd that any creature should be baptized into the name of that which is no Person Moreouer what reason or shadowe of reason were there why the holie Ghost should be called by the name of God if hee had not a Personal beeing But that this is so it hath bene declared before The which also will yet further appeare when we come to shew that the holy Ghost who is the searcher of the heart of man yea euen of the deep things of God which none can doe but God himselfe For who hath knowne his minde or who was his counseller but he himselfe to himselfe it will I say further appeare that he is a Personal subsistence when we shall come to shewe that all the diuine workes of the Godhead are attributed to the holy Ghost as well as to the Father to the Sonne as was touched in a word before The distinction of this Person of the holie Ghost is likewise euident by that his distinct manifesting of himselfe by descending from heauen at the baptisme of the Sonne of God in our humane nature when as the Father vttered his voice as remaining still in heauen The same is euident also by the distinct rehearsall of him with the Father and the Sonne in the institution of Baptisme And that hee is the third Person in the holie Trinitie the order of the same rehearsall doth make it plaine And likewise that place of the Apostle Iohn in his 1. Ep ch 5. where he is in like manner rehearsed in the third place Yet so as we must vnderstand that neither the Father is first nor the Sonne second nor the holy Ghost third in precedence of time or in dignitie of diuine honour but onely in respect of the incomprehensible order and māner of the existence or beeing of the diuine nature as was obserued before in the generall doctrine of the whole Trinitie Wherefore also it is truely affirmed heere that as the holie Ghost is coessentiall with the Father and the Sonne as the Apostle Iohn testifieth in the chapter before alledged saying These three are one so is he euery way coequall and coeternall both in wisedome and power c as by the more full opening of this Article will clearelie appeare Question Shewe you therefore what this Article of our faith doth furthermore teach vs in this behalfe Howe haue you bene further instructed Answer I haue learned from the interpretation of this Article that I my selfe and euery Christian doe stand bound to beleeue that God the holy Ghost hath alwaies without beginning heretofore and euen to this present had his ioynte-worke or as wee may say copartenership with the Father the Sonne both in purposing and decreeing also in ordering and effecting all the mightie workes of Creation and gouernement not onely in the whole world generallie or vniuersally considered but also more specially in the newe creation as it were gouernement of the holy Catholike church of God and in the sanctification of euery particular member of it Yea that he hath the same ioynt-worke and counsel for euer hereafter to the perfecting of all the counsells and workes of God both in mercie and in iudgement world without ende I haue learned also that I for my part do stand bound to beleeue in God the holy Ghost that he is my sanctifier as wel as the sanctifier of any other of the elect people of God
Scriptures bee throughly vnderstood of vs as will appeare in the handling of the points themselues For in the Articles of our faith as they are abridged the doctrine of creation is mentioned but in part for nothing is expressely set downe of mans creation or of any other creature vppon earth or of the Angels in heauen Nothing is mentioned of the prouidence and gouernment of God ouer his creatures And in the doctrine of redemption likewise nothing is mentioned concerning the life doctrine or miracles of our Sauiour Christ Neither is it expressed what wee are to beleeue concerning the holy Ghost nor wherein as touching a principall part the communion of Saints consisteth nor what is the state of our soules immediately after this life and so forth till the resurrection of our bodies vnles wee bee aduertised by interpretation that though euerlasting life is set after the resurrection of the bodie yet is it not then onely to begin but that beginning by regeneration in this life it continueth for euer notwithstanding this naturall life endeth in death And howe should wee knowe what is to bee beleeued concerning the descension of our Sauiour Christ to hell but by the interpretation of those Scriptures Fidei fundamentum gratuita promissio Ab ipsa inquit Caluinus incipit in ipsa coÌ„stat in ipsam definit Instit lib 3. Cap. 2. Sect. 29. The promise of free grace is the foundation of faith From it saith maister Caluin it beginneth in it it consisteth and it endeth also in the same whence that phrase of speech may be opened vnto vs Wherefore in the second place we will from the ground and warrant of the holy Scriptures open the meaning of euery article Thirdly insomuch as faith looketh directly to the most free and gracious promise of GOD wherein standeth the comfort and stay of it yea seeing it is the wisedome and prudence of Faith to looke alwaies hereunto as wee see the practise of it very often in the 119. Psalme and Psalme 56 3 4 10 11. and Psalme 57 1 2 3. we will therefore inquire out the promises of GOD made to his people concerning euery article For in this respect the faithfull are called heires by promise Galatians 3 29. and children of the promise Chap. 4.28 Read also Heb. Chap. 4.1 and chap. 10 36 chap. 11. ver 13. Read the whole Chapter and Rom. 4 from the 13. ver to the end Fourthly wee will shewe what comfortable fruites and benefites belong to the beleeuing of euery article Fiftly seeing faith cannot bee idle wee will likewise search out what those duties bee which GOD requireth as fruites of obedience and thankefulnesse for so singular fruites and benefites of his loue as faith assureth vs off The generall diuision of the Articles of our Beliefe Finally wee will note the iust punishment and danger of infidelitie but especially of hereticall and obstinate opinion fancie gainsaying the truth and soundnes of any part of our true and orthodox Christian faith and beliefe Question BVt before wee come to these points how may the Articles of our faith the summe whereof you haue rehearsed be most shortly sorted and diuided Answere Into these two generall heads First they shewe both me euery Christian how we stand bound to beleeue in our God Secondly what euery one of vs ought to beleeue concerning the whole company of the people of God called his holy Catholike or vniuersall Church Explication and proofe They may be so diuided indeede And the like is the order of the lawe of God for the direction of our life and of praier for the exercise of our faith and of the Sacraments also for the strengthening of our faith God hath worthily the first place whose glory we ought principally to respect and then it followeth how God hath a most gracious regard of our selues of all the rest of his people So that if we would define faith according to the articles thereof we might well say though as may peraduenture be thought somewhat out of place now yet not altogether without some good vse that it is a comfortable apprehending and applying of the whole doctrine of the Gospell in the right vnderstanding of the seueral articles of it to a mans own particular benefit with some measure of assurance that hee is a true mâ—mber of the Church of Christ and that his part is in all the spirituall priuiledges or prerogatiues which doe belong vnto it in the holy fellowship and communion of the Saints of God And further the summe of this briefe profession of our common faith is in effect no more but this that the onely true God euen the father oâ— our Lord Iesus Christ is through the mediation and intercession of the same Christ our redeemer and Sauiour become my father and that for his sake hee hath receiued me to mercy and sanctified me and sealed me by his holy spirit to be one of his adopted children and that he will for euer make me a partaker of all the benefits of the most holy meditation of the same Iesus Christ his onely sonne our Lord to my endles saluation euen to the fruition of vnspeakable felicitie and glory in his heauenly kingdome But these things require a very ample and large vnfolding Beliefe in one onely God LEt vs therfore come to the first part of your diuision of the Articles of faith Question How doe they teach vs and all Christians that wee stand bound to beleeue in our God Answere First that he is onely one in his diuine nature or spirituall Essence and beeing Secondly that he is neuertheles in the same onely one nature and essence three distinct persons That this is so it wil further appeare in the particular opening of this most high mysterie Question In what words doe they teach vs that we stand bound to beleeue in our God as being one onely in nature or essence and beeing Answere In these wordes I beleeue in God Explication and proofe It is true and therefore is the word God but once mentioned euen to the ende that the vnitie of the Godhead might bee the more plainely testified and obserued although the same word is in vnderstanding to bee referred to euery one of the three persons following in this wise Beliefe in one onely God I beleeue in that one onely God who is God the father God the sonne The ground of it and God the holy Ghost yet not three Gods but only one God For like as wheÌ„ mention is made indefinitely of the name of God the whole Trinitie may bee vnderstood coessentially and coniointly so wheÌ„ we apply the same name God to any of the three persons alone wee must take it personally according to the distinction of the one from either of the other by the proper incommunicable proprietie belonging to the same though not without respect to the vnitie of one essence of them all So that as it is well opened
water but hee is rather to be likened to one that is for the most part tossed in the rough and raging waues of the maine sâ—a where one huge billow followeth vpon the neck of another so that if hee should not looke well to his tackle cast the anker-hold of his soule into the sure hope of Gods deliuerance he could not be saued And this plainely sheweth that although the doctrine of beleeuing in God is a lesson wherewith wee begin to teach and catechize children yet it is in the practise of it so great a lesson that the oldest among vs haue not so learned it that we may perfitly take it forth as children vse to speake Wherefore let vs I pray you euen al and euery one of vs giue diligent heed to the Prophets holy exhortation whom God hath set forth as a most experienced School-maister of faith vnto vs as it followeth in the latter part of the Psal When at any time we find our selues combred in our minds euen as if we should be ouerwhelmed with temptations let vs practise the remedy which he telleth vs of froÌ„ his own probatum-est that is let vs empty our hearts by powring forth our complaints and supplications to our good and mercifull God So no doubt shall the force of all the temptations bee broken and continually let out as the swelling waters by a most commodious sluce Neither let vs marueile though toward the end of our Psalme The meaning of it the Prophet so greatlie debaseth trust in Man or in Riches for alas what are they to deliuer or saue a man c Wherefore seeing as the Prophet concludeth both power and mercie belonge vnto God let vs according to the paterne which is set before vs quietly repose our soules onely in and vpon the Lorde nothing doubting but with him wee shall finde most tempestiue seasonable and happie deliuerance and saluation Reade also Psalm 33.16.17 and 146.3 c. Thus then wee haue Dauid for one notable example But he is not alone wee haue Abraham also Genes 15.6 Rom. 4.3 Abraham beleeued the Lord and hee counted that to him for righteousnes And Paul Acts 27.25 I beleeue God saith hee that it shall be so as it hath bene told me Yea we haue a multitude of examples which the Apostle calleth a clowd of witnesses Heb ch 11. And v. 6. of the same ch it is affirmed generallie that euery one that cometh vnto God must not onely beleeue that God is but also that hee is a rewarder of them that seeke him Hitherto concerning the proofe and ground of the article Question NOw in the second place how were you taught according both to the doctrine and also to the examples of faithfull men recorded in the holie Scriptures to vnderstand these wordes I beleeue in God Answere I haue bene taught that in professing that I doe beleeue in God my meaning must bee this that I am verelie perswaded that the onely true God of Heauen and of Earth is and according to his most holie and faithfull couenant will foreuer be my good and gracious God in all things and that therefore I doe vndoubtedly put my whole trust and confidence in him looking for all good things from him for comfort in all and against all euill and finally for my deliuerance out of all euill and for eternall happines and glorie in his heauenly kingdome through his free grace and mercie alone This is so euident from that which hath alreadie bene declared that wee will not stand vppon any further explanation or proofe of it We will therefore goe on forwarde But before yee can beleeue in the onely true GOD aright it is necessarie that yee knowe who and what manner of one God is that yee may be able to put an infinit difference betwixt him and all things whatsoeuer besides This hath bene partlie declared from the preface or generall reason of the tenne Commandements in the former parte of our Treasurie Yet because the more full declaration or as we may say adornation and enriching of this excellent point of Doctrine belongeth to the Gospell therfore it is meet that here wee doe make a more full inquirie into it This wee may doe as I suppose in the order following First if wee search out and sorte togither the excellent titles of the Deitie which shew and declare what manner of one hee is most entirelie in his owne Diuine nature Secondly if wee consider what those titles bee which shew what manner of one hee is in respect of his creatures And therein first what hee is more generallie toward all And then more particularlie what hee is First in respect of their seuerall degrees in humane societie and then in regard of their seuerall estate and condition touching the life and worlde that is to come concerning both the wicked also the Godlie But principally if we call to mind which those most gratious Titles of God are which concerne his elect people and holie Churche which is the most proper and as we may say the essentiall argument of our Christian beleefe Not that wee think that anie thing in God is to be seuered from his nature as if it were accidentall in or to him For we know that he was Eternallie and in all perfection that which hee is without beginning and so shall continue the same for euer and world without end but partly because we are to respect the order and time both how and when God hath manifested himselfe by his externall works either of creation and gouernment and partly because we seeke some helpe to succour the weaknes of our vnderstanding and the frailty of our memorie thereby Question First therfore I desire that yee rehearse those titles that doe shew vnto vs what manner of one God is most entierlie in his own nature Which are they Answere First as our Sauiour Christ teacheth vs Ioh 4.24 God is a Spirit that is to say he is a most spirituall and Diuine nature or Essence and Beeing Explication and proofe That is the meaning of our Sauiour Christ indeed For he doth not in those words speake of the third person of the Trinitie but of God in his Diuine nature simplie and indefinitlie considered so that it is the same in sense with that which God himselfe saith of his owne nature and essence in that he calleth him selfe I am that I am Exo 3.14 As though the Lord should say I am such a one as cannot be comprehended of any creature as touching the perfection and Eternitie of my nature who doe cause all other things to bee but am caused of nothing c. And of the same word as it is vsed in the holie language doth the Lord vsually call himself by the name Iehouah to the end he might be acknowledged God in respect of his Eternitie calleth himselâ—e also the First and the Last Isai 44 6. and chap 4â— â—2 I my selfe euen I am the first I am also the
last ch 41.4 I the Lorde doe the first worke I am he that doth the last not only a perfect beeing in himselfe the onely eternall and efficient cause of all creatures but also to be the cause of the effecting of all his promises and blessings in the proper times seasons therof as the Lord doth interpret his owne meaning Ex 6.2.3 Moreouer saith the text God spake vnto Moses and said vnto him I am the Lord and I appeared to Abraham Isaak and to Iaacob by the name of Shaddai that is all-mightie or all-sufficient God but by my name Iehouah was I not knowen vnto them That is I promised to Abraham Isaak Iaacob the land of Canaan for an inheritance but I did not performe it vnto them as touching the reall and actuall possession of it as I will now to you their posteritie c as it followeth in that chapter It is asmuch as if the Lord should haue said to the Iewes at the coÌ„ming of Christ in comparison of the former ages that hee neuer shewed himselfe so manifestlie or by his name Iehouah as hee did then in so much as all the promises of God are Yea Amen in Christ In which respect our Sauiour Christ himselfe telleth his disciples that they were blessed aboue all other that were before theÌ„ in so much as they nowe sawe and heard that which the Prophets and Righteous men among them desired to heare and see but could not Wherfore worthiâ—ie might they then and wee our selues now in speciall manner hearken to the exhortation of the 68. Genes 21.33 AbrahaÌ„ called vppon the name of Iehouah the euerliuing God Psal vers 4. Sing vnto God sing praises to his name exalt him that rideth vpon the heauens in his name Iah and reioyce before him Isa ch 26.4 Trust in the Lorde for euer for in the Lord God Be Iah Iehouah there is strength for euermore Read also this name Iâ—h Ps 89.8 A mightie Lorde Chasin Iah and Ps 94. twice verses â— and 12. and Ps 118. fiue times and 135. vers 4. And in composition often times Halleluiah praise yee the Lord. Iah is but as it were a contraction of the name Iehouah It noteth the Eternitie yea the Sempiternitie or perpetuall eternitie of God without beginning without ending He that was is and is to come as this name is interpreted in the new Testament and applyed to Christ our Iehouah the Lorde our righteousnes as wee are after to obserue when wee come to consider of the Deitie of his person Question But what other titles are there which doe more entierly then the rest declare the nature of God Answere Next vnto the name Iehouah which as I haue learned wee doe English by the name Lord therby are to vnderstand his eternall nature beeing as was euen now declared the most vsuall title of the Lord is God the which word as I haue bene also taught is vsed of vs in stead of that which signifieth in the Hebrew language the almightines or omnipotencie of God as though hee should call him the God of all might or power Explication and proofe So is it indeed For the Hebrew word El or Eloah in the plurall number Elohim signifieth the power yea the manifold power and vertue of the Diuine nature yea with some learned interpreters also El Elohim Pâ—alm 50.1 Deut. 32.15 Eloah the distinction of the persons in God vnto whom equallie the almighty power of the diuine nature of God doth belong as we shall further consider afterward by the grace of God Thus then the most vsuall titles belonging to the nature of God are in our language Lord and God as though we should call him as in other words we doe the Eternall Almightie God In regard of which eternitie of God the name of God is oftentimes in the holy scriptures said to be eternall likewise that his mercie endureth for euer that all his promises are sure and stedfast that his faithfulnes shall neuer faile that his throne is for euer that his righteousnes is euerlasting and that ther is no end of his kingdome And in respecte of his omnipotencie He that is mightie hath done for mee great things saith the Virgin Marie and holie is his name Luk 1.49 And the almightie God by the name Shaddai Psal 68.14 and Ps 91.1 and often in the book of Iob ch 5.17 ch 6.4.14 and chap 8.3.5 and chapt 22. fiue times verses 3.17.23.25.26 But of the titles of the iustice mercie gouernment of God we shall haue further occasion to rehearse them among some other sorts of the titles of God LEt vs therefore come to those which shew what manner of one God is named to be in respect of his creatures wherin also are noted the actions or works as likewise the diuine properties and attributes of God Question And first to speake more generallie which are they Answere Creator gouernour and preseruer of all things most high possessor of heauen and earth The Lord God of all flesh and of the Spirits of all fleshe The searcher of the hearts and reynes Iudge of the whole worlde who iudgeth without respect of persones The iudge which maketh lowe and which maketh high Lord of hosts and if ther be any other like to these These are euery where to be found in the holie Scriptures Creator Eccles chap ExplicatioÌ„ proofe 12.1 and Isai ch 42.5 and chap 45.12 ver 18. Acts 17.43 c. Psalm 33.6.7.8.9 Psalm 74.16.17 And Psalm 94.9 Iob. chapt 32.22 c. Gouernour Psal 22. The Lord ruleth among the Nations And Ps 33.10.11 The Lord breaketh the Counsell of the heathen and bringeth to nought c. He that chastiseth the Nations Psal 94.10 and Psalm 47.8 God reigneth ouer the heathen And Psal 66.7 Hee ruleth the world by his power Isai 16.1 The ruler of the worlde Preseruer Iob chapt 7.20 O thou preseruer of men And 1. Timot. 4.10 Wee trust in the liuing God who is the preseruer of all men speciallie of those that beleeue And Psalm 36.6 Hee that preserueth man and beast No man could haue anie power or authoritie to gouerne if God did not giue it him Iohn chap 19.11 and Rom 13.4 Most high God possessor of Heauen and Earth Genes 14.22 and Psalm 104 24. Tremell The Lord God of all flesh Ierem. 32.27 of the Spirits of all flesh Numb 16.22 and chapt 27.16 And Hebr 12.9 Father of Spirits Zech 12.1 The Lorde who hath formed the Spirit of man within him c. And Ezech 18.4 All soules are mine both the soule of the Father and also the soule of the sonne are mine Searcher of hearts and trier of the reines 1. Sam. 16.7 The Lord beholdeth the heart And 1. Kings 8.39 The Lorde onely knoweth the hearts of all the children of men And Prou 16.2 The Lorde pondereth the Spirits Psalm 7.9 The righteous God trieth the
And if moreouer beside all these testimonies wee would see a very euident and as one would say a pregnant iudgement of God vpon vnbeliefe Read 2. Kings 7.19.20 The Prince which answered the man of God and said Though the Lord would make windows in the heauen could it come so to passe That is could corne be so cheap in Samaria as thou hast said To whom the Prophet answered Behold thou shalt see it with thine eyes but thou shalt not eate thereof And so it befell him for the holie storie testifieth that the people preasâ—ing to buye the corne trode vppon him in the gate and that so hee died From the saith of this Article as it is recorded in Ecclesiasticall histories those Heretikes haue dangerously and damnablie erred who are condemned by the name of Tritheites who are said to haue helde that the three persones of the Deiâ—e are three seuerall and separated Gods the Triformiani who of the oth r side helde that they were onely three formes and differences in one Gâ—d as it were accidentallie belonging to God without any personall sâ—bâ—istence To câ—â—clâ—de all that beleeue not rightly in the one onely true God as haâ—â— beâ—e declared from the holy Scriptures of God both Atheists Epicures and Worldâ—ings c. They haue the Deuill for their God they make their belly their God their riches their God c. whose end no doubt shal be most â—uefull and their iudgement sleepeth not Wherefore wee earnestly calling vpon our good God for his most holie and heâ—uenly grace to preserue our hearts and mindes in all faithfulnes and good duety to him let vs with all our power mightilie striue against infidelitie and in all holie wisedome circumspectly auoyde and abhorre all hereticall oâ—inion fancie Our good God of his infinite mercie graunt it vnto vs to 〈◊〉 euery one of his elect childreÌ„ for our Lord Iesus Christ his sake Amen Thus faire of these first wordes of the Creede I beleeue in God From the which hath bene declared howe wee and all true Christians are to beleeue in God as one onely in his most Diuine nature or spirituall Essence and beeing together with the comforts and dueties therof Beleefe in one onely God three distinct Persons LEt vs now come to that which was further answered that the Articles of our faith doe teache vs that wee are to beleeue so in God to bee one onely in nature that wee holde him neuertheles to be three in a most holie and glorious distinction of persones And first how can you make it plaine that this is the true meaning and intent Question of the Articles of our beliefe Aâ—swere Becauâ—e after the name of our one onely true God once onely set downe they doe thenceforth make expresse mention both of the Father and of the Sonne of the holy Ghost â—ea and tâ—at also in the same forme of words and profession as if euerie one should saye I beleeue in the Sonne and in the holie Ghost aswell as in the Father the which verily wee might in no wise doe vnlesse eyther of them were verie true God The Ground and meaning of it aswell as the Father It is verie true Wee must onely trust in the true and euerliuing God and in no other ExplicatioÌ„ and proofe either person or thing whatsoeuer according to that wee read 1. Timoth. 4.10 And according to that which was lately alledged out of the Prophet Ierem chapt 17.5 And as we may perceiue by the practise of the seruants of God in their prayers c. Psa 42.2 Read also Psal 146.3 Put not your trust in Princes c. And Ier 3.23 Trulie the hope of the hilles that is of the Idolls accustomed to be worshipped in such places of Idole worship is but vaine or the hope of the multitude of mountaines But in the Lorde our God is the health of Israel Wherfore seeing as by the grace of God it shal be plentifully declared from the holy Scriptures we are to beleeue both in the Father also in the Sonne in the holy Ghost It foloweth necessarily that the one aswell as the other is very true God And therefore also it is euen of it selfe manifest cleare that when we say I beleeue in God the Father our meaning is not that God is onely a Father For then where were the Sonne and what should become of the holie Ghost But our meaning is and so ought to be that God is so a Father and whollie very true and perfect God that yet the Father is no more the onely God then is the Sonne neither the Father and the Sonne more then the holy Ghost For euery one is whole God and yet all three are but one God as hath bene allreadie and shall againe further be confirmed Question But it will likelie be obiected that the Articles of our beliefe make no mention of the word Personne what may wee answer to this Answere Insomuch as mention is made of three necessitie of interpretation requireth that wee shouâ—â— vse this word Personne aswell for the discouerie and confutation of Heresie as for the helpe of our vnderstanding to conceiue and beleeue rightly this most high Mysterie because wee haue no other word more fit and familiar to expresse that very true Subsistence which each of the three hath distinct from eyther of the other albeit euerie one and all of them are really and truelie but one and the same Diuine essence or beeing and nature ExplicatioÌ„ proofe It is veâ—ilie so indeede For seeing mention is made of three it may iustlie be demaunded what three they are wherevnto wee may not answere that they are three Gods for that is contrarie to the doctrine of faith in one onely true God What are they then Are they three Diuine natures or beeings Wee may not say so least wee should at the least seeme to say as much as before that they are three seuerall Gods What shall we say that they are then Are they onelie three diuerse Names to expresse one and the same thing to our capacite without the truth of any distinct Subsistence This may in no wise be affirmed for it is slatte contrarie to the holie Scriptures What shall wee say then to those that shall vrge vs to declare what the meaning of our faith is It is necessarie that wee say that God the FATHER God the SONNE and God the HOLY GHOST in whom wee beleeue are three distinct Persones as well to expresse the true meaning of the holy Scriptures concerning this most high Mysterie as also to defend the truth therof against all misconceiuing and against euerie profane or hereticall gainsayer Of the which there are manie sortes as wee are hereafter to note in the conuenient place of this our inquirie Question But why is this word Person so sitte for this purpose Answere Because the worde Person doth to the familiar and common vnderstanding of euery man not onely note that
the Sonnes sake according as the holie Ghost both from the Father and the Sonne beareth a most effectuall witnesse to our soules and spirites And this is vnto vs as the face of God most comfortablie shining vpon vs. To this ende also let vs diligently obserue that God is not called a Father only in way of comparison to signifie his loue toward vs as tender and deare as the loue of a naturall Father here on earth toward his naturall childe But hee is a heauenlie Father in respect of his eternall Sonne most naturallie and in all perfection of truth And accordingly the Sonne of God is the naturall and onely Sonne of the Father And the holy Ghost likewise is naturallie and in all perfection of truth and substance the Spirit of them both farre aboue and beyond all that wee or any Angell of heauen can throughlie conceiue So then whatsoeuer similitude wee doe alledge one way or other to expresse this singular and pierelesse Mysterie wee must of necessitie acknowledge that there is in the things themselues an infinite dissimilitude also so that the similitude can but onely in some respecte shadowe out that which the holie Ghost alone must cause vs to vnderstand so farre as it is meet for vs to vnderstand euen farre aboue that which any similitude of it selfe can teach vs. If wee might beholde in any outward representation the nature of God whether should we rather cast our eyes then vpon the sweet face of the Sonne of God INCARNATE in whom GOD hath reuealed his glorie as it were with open face as wee read 2. Cor 3.18 And yet as experience hath shewed the naturall face or outward Person of our Sauiour Christ if we may so speake could not suffice to the manifesting heereof no not to those who were daylie conuersant with him For manie looked vpon him bodilie while hee was here on earth who by that outward viewe knewe God neuer the more spirituallie It was his holie Doctrine and his most gratious and Diuine workes and his excellent vertues which caused the face glorie of God to shine forth from him vnto those onelie who had the eyes of their mindes opened so to behold him And this was that which mooued the Apostle Paul to say Hence forth know wee no man after the fleshe yea though wee had knowen Christ after the flesh yet now hence forth know we him no more And much rather would the Apostle refuse to knowe Christ and the holie Trinitie by anie bodilie and deade pictures or images of them by Crucifixe or any other way And as for similitudes borowed from any spirituall thing the soule of man made in the image of God may seeme of all other things that wee haue occasion to be best acquainted withall to be most like in that it beeing a spirituall substance is onely one though it haue diuerse distinct properties vnderstanding and reason memorie will and affection yet how infinite oddes there is it is easie to vnderstand For the soule of man though it be spirituall and immortall yet it is a created substance And the qualities thereof are created qualities in the soule and not the soule it selfe either anie one or all of them together What then Wee must of necessitie content our selues and our soules so to knowe both the nature of God and the Persons of the Godhead perfitlie distinct in the same that wee may as the truth it selfe requireth acknowledge that in the full perfection of it the Diuine nature is infinitelie aboue the weake capacitie or vnderstanding eyther of vs or of anie other creature Wherefore wee most humblie and thankfullie acknowledging the vnspeakable mercie of God for that measure of the reuelation of this most high incōprehensible Mysterie which it hath pleased him to reueale vnto vs in his holie Scriptures and holding our selues fast and Religiouslie to them Let vs in like humble manner beseeche our most good and gratious God to vouchsafe to giue vs of his grace that wee soberlie captiuating all similitudes yea and reason it selfe to the obedience of Faith whose nature is to beleeue that which is aboue all naturall sense and reason whatsoeuer hath witnesse and warrant from the word of God let vs I say as on the one hand cast away all ignorance and neglect of due search after the due knowledge hereof so on the other hande let vs in like manner beware of all presumptuous and vaine curiositie lest preassing too farre wee be confounded and ouerwhelmed of the brightnesse and glorie of it For like as our bodilie eyes are not able to looke directlie vpon the seate or as it were centre of brightnesse which is in the Sunne no more nay much lesse are wee able with the eyes of our mindes to behold the infinite brightnesse and most glorious Maiestie of the Lorde God the Father of all Light as hee is in himselfe whether wee looke to the vnitie of his Diuine nature or to the distinction of the Persons in the same According as it is said No man can so see God and liue Exod◠33.20 1. Timoth 6.16 Read also Genes 16.23 Trem interpret And Iudges chap 13.22 where it is recorded that the Parents of Samson were afraide they should die as if they had seene God aboue that had bene meete for sinfull creatures to see him God who set bownds for the people which they might not passe toward the mountaine at the giuing of the law Exod 19.12.13 Neither would haue the arke of the Testimonie commonlie looked vpon vncouered Numb 4. verse 5. c. 20. and 1. Sam 6.19 The same our God no doubt cannot like that anie should vnreuerendlie prye into this most holie secreat concerning his owne Maiestie and Diuine nature with a minde to see further into it then it hath pleased himselfe to reueale the same Wee may most iustlie saye of this knowledge of the Diuine nature of God and of the manner or order of the Beeing thereof as touching the Existence of them internallie or ad intra as the learned speake to witte how the Father is of himselfe and of no other eternally without all beginng the Sonne eternallie begotten of the Father before all time and the holie Ghost proceeding from them both and yet neuerthelesse beeing alwaies Essentiallie present in and with them both wee may I say iustlie determine of this knowledge according to that wee read Psal 139.6 It is too wonderfull for vs it is so high that wee cannot attaine vnto it Wee knowe not the way of the winde or as some translate of the Spirit to witte how it commeth into man nor howe the bones doe growe in the wombe of her that is with childe Eccles 11.5 nor how the soule of man dead through sinne is againe regenerated and renewed within him Iohn 3.7 much lesse can wee vnderstand what the eternall generation of the Sonne of God or the eternall proceeding of the holy Ghost do meane Neuerthelesse as touching the manner of the working
to this day taught and obserued Such as are Iohn 8.58 Where our Sauiour himselfe saith thus Before Abraham was I am And chap. 17.5 I had glory with the Father before the world was And Colos 1.15 Where the Apostle affirmeth that our Sauiour was before all things and that all things doe consist by him And such like The which though they were spoken concerning our Sauiour since the time that he had taken the humane nature yet they did properly belong to him in respect of his eternall and diuine nature On the other side where it is said that our Sauiour though very true God and equall with the Father is notwithstanding his Fathers seruant and his inferiour and therefore not to speake of himselfe nor to doe his owne will to haue increased in wisedome and stature and to haue beene seene and handled c. these things doe properly belong to his humanitie For his Godhead is inuisible neither can be handled nor admitteth any increase either in substance or quality or any way else And yet both these attributes and also the former doe truely agree to one and the same Person of a Mediator as it is yet more plaine from those actions and effects which are ioyntly ascribed to either nature though more proper to the one of them As Iohn 3.13 Where our Sauiour being here on the earth speaketh neuertheles as if he had beene then bodily in heauen though he was at that time onely in respect of his Godhead there No man saith he ascendeth vp to heauen but he that hath descended from heauen the Sonne of man which is in heauen Like to this is that of the Apostle Paul Ephes 4.10 He that descended is the same that ascended far aboue all heauens that he might fill all things For to speake properly neither did the humanity descend from heauen but onely ascended vp thither neither did the Deitie either descend or ascend How then The Godhead is said to descend Beliefe in God the Son euen in Iesus Christ the onely Sonne of God our Lord. in that it manifested it selfe here on earth The meaning of it in the Personall vnion with the humane nature according to that Iohn chap. 1. verse 14. The word was made flesh and dwelt among vs and wee saw the glorie thereof as the glorie of the onely begotten Sonne of the Father full of grace and truth And againe 1. Iohn chap. 1. verse 1. Wee haue heard wee haue seene wee haue handled the word of life Neither can the Godhead be said to ascend otherwise then by a speciall declaration of the presence of the Deitie in the same Personal vnion with the bodie being ascended and in the ascension of it and before it did ascend And yet as wee see the same action is iointlie attributed as one would thinke to either nature of the sâ—me Person So is also one and the same effect as Act. chap. 20. verse 28. God hath purchased his Church with his owne blood And 1. Cor. chap. 2. verse 8. The Lord of glorie was crucified Though we know that to speake properly onely the bodie of our Sauiour was crucified that is was fastened to the crosse and that therevpon it shed the blood out of it And yet the vertue and efficacie thereof to wit redemption came by reason of the merit and worthines of the Person that suffered who was not onely man but also very true God This obseruation as saith Master Caluin notably well shall be to no small vse Institut lib. 2. cap. 14. Sect. 4. for the cutting off of many doubts if the Readers doe wisely apply it For it is strange saith he how much such kinde of speeches doe trouble the vnâ—kilfull yea some not vtterly vnlearned which they see to be attributed to Christ and yet be not verie fitly agreeing either to his Godhead or to the manhood because they doe not consider his Person wherein he is manifested to be God and man nor his office of Mediatorship to the which they doe agree But it may easily bee perceiued how all things agree verie well each with other if so be they meete with a sober interpreter such a one as doth examine so great mysteries in such religious manner as they ought to doe As for those that haue distempered and brainesicke Spirites there is nothing which they doe not make troublesome They snatch at those things which are attributed to his manhood to take away his Godhead And againe they snatch at the things attributed to his Godhead to take away his manhoode And as touching those things which are spoken concerning either nature so iointlie that they doe agree to neither of them apart they snatch at them to take away both of them Now what is this else but as much as to contend that Christ is not man because he is God and that is not God because he is man and that he is neither man nor God because he is both God and man Wherefore wee determine thus that Christ as hee is both God and man consisting of both natures though onely vnited and not confounded is our Lord and the true Sonne of God euen in respect of his humanitie though not for his humanities sake Thus farre Master Caluin And thus beloued in the Lord wee see as was said that wee haue in this part of our beliefe a verie great mysterie to consider of concerning the vnion of the diuine nature of the Sonne of God and of the nature of man in one person beside the former mysterie of the second Person of the holy Trinitie in a singular respect of the vnitie of the Godhead thereof with the Father and the holy Ghost from all beginninglesse eternitie The which though it be a very high secret and exceeding the vnderstanding of the most wise in the perfection of it yet no christian is of so small vnderstanding but it is his dutie neuer to cease prayer to God nor attention to the holy doctrine thereof vntill he haue attained to some measure of the sound knowledge and faith of it so farre forth as he may be able to giue a reason of his hope in this behalfe According to that of the Apostle Peter 1. Epist chap. 3. verses 15 16. Be yee readie alwaies to giue an answer to euery one that asketh you a reason of the hote that is in you Yea and wee are so much the more earnestlie to striue not onely to the attaining of this knowledge and faith but also for the perpetuall maintenance of it because the Diuell and his instruments both haue and doe still labour in nothing more then to subuert this ground and foundation of our faith and the onely true meanes of our redemption and saluation To this euill end and purpose the Arian denieth the eternall Godhead of our Sauiour the Marcionite his manhood the Eutichian the distinction of the natures the Nestorian the vnity of the Person c. But let vs beloued firmely and constantlie beleeue against all
contradiction that our Lord Iesus Christ the Sonne of God is both God and man in one onely Person of a mediator betwixt God and man For so it is necessary for our saluation as may be euidently perceiued by that which hath beene said alreadie Question But what is the reason why he that is our mediator to God must be both God and man in one Person Answere The reason as I haue beene taught is for that if he had not beene man he could not by his sufferings haue satisfied the iustice of God who in his iustice was to punish that nature which had offended him And if hee had not beene God hee could not for one moment haue endured that intollerable burthen of the wrath of God which hee must of necessitie endure that was to make satisfaction for our sinnes Neither could he in so short a time as he suffered haue made a full and perfect satisfaction for vs. Neither could hee haue vanquished our so mightie aduersaries as Sinne Death Hell and the Diuell are Finally hee could not haue purchased and atchieued the crowne of euerlasting happines and glorie for vs most vnworthy and miserable sinners if he had not beene in our nature Immanuel that is God with vs for vs euen very true God and eternall life it selfe Explicatiō and proofe It must needes haue beene so indeede For insomuch as there is no Sauiour that can saue with an eternall saluation but the Lord God the eternall Iehoua as God himselfe often affirmeth and namely Isai 43.11 Neither is there any other name in heauen or in earth whereby we can be saued but by our Sauiuor Christ Act. 4.12 It must therefore follow that our Sauiour and Mediatour betwixt God and vs must needes be God And that euen because as was touched before the most high and infinite merit of the sufferings of our Sauiour and consequently all the most worthie and mightie effects thereof doe depend vpon it as may easily bee perceiued by calling to minde that which is written Act. 20.28 Likewise Colos 1.12 13 14 c. and chap. 2.8 9 10. and Heb. 7. the whole chapter and Reuel 5.2 3 4 5 c. 9 10 c. None was found worthy to take the booke and to open the seales thereof but onely our Sauiour who alone was killed and who alone hath redeemed vs to God by his blood c. And for the same cause it was that the Sonne of God did not take the nature of the Angells but the nature of man as it is expresly obserued Heb. chap. 2. verses 14 15 16 17 18. Reade also Matth. chap. 1. verse 23. The Angell sent from God to Ioseph saith They shall call his name that is the name of the man childe to bee borne of the Virgine Marie Immanuel the which as the Euangelist obserueth is by interpretation GOD WITH VS Thus therefore it behooued that onely the Almighty God in the fraile nature of man should be a meet sufficient Mediatour and Sauiour for vs. And thus I trust that by the grace of God we haue had a sufficient declaration of the meaning of these wordes of our beliefe In Iesus Christ the onelie Sonne of God our Lord. NOW that wee may goe forwarde let vs come to the promise where-vnto our faith is to looke for the support and stay of it in this so necessarie a point The Promise Que. What promise therefore haue we in the holy Scriptures that the Son of God both God and man being anointed of God to be the Christ and a Sauiour and the Lord ouer his Church shall be our Lord and Sauiour a Prophet high Priest and King vnto vs to saue vs and so many as shall truly beleeue in him Answere We haue the promise hereof euen from the beginning of the world immediately after the fall of mankinde a◠hath by another occasion been answered before out of the third chapter of Genesis Where God himselfe saith The seede of the woman shall breake the Serpents head Explication and proofe This seed here spoken of in way of prophetical promise is no doubt Christ the Sonne of God whom now we speake of according to that of the Apostle Paul Gal. ch 4. verse 4. When the fulnes of the time was come God sent forth his Sonne made of a woman and made vnder the law that he might redeeme them which were vnder the law that we might receiue the adoption of Sonnes So that here wee haue both the most ancient and as we may say the primitiue promise of the Gospel and there-withall also the performance of it in the due and proper season appointed therevnto by God himselfe who onely is the vndoubted and most faithfull Author of it Moreouer the Angells interpretation of the name Iesus giuen to the Sonne of God by the commandement of God himselfe as we haue seene before containeth a promise of saluation to the whole Church by him Matth. 1.21 Thou shalt call his name Iesus for he shall saue his people from their sinnes Reade also Isai 49.6 It is a small thing saith the Lord that thou shouldest be my seruant to raise vp the tribes of Iaakob and to restore the desolations of Israel I will also giue thee for a light to the Gentiles that thou maiest be my saluation vnto the end of the world That is ouer the whole earth both to Iew and Gentile There are many such testimonies And yet further all the anointed and consecrated high Priests Prophets and Kings of Iudah and Israel before the comming of our Sauiour Christ they were so many visible or typicall promises as one may say of spirituall redemption and saluation by him But let vs inquire more particularly for the gratious promises of God in this behalfe Question And first of all What promise haue we that the Sonne of God our Lord Iesus Christ should be a Prophet to the Church to teach it the will of God most perfitly as it were from the bosome of the Father Answere We haue the promise hereof expresly recorded in the 18. verse of the 18. chapter of the fift booke of the Prophet Moses called Deuteronomie Rehearse the words I will raise thee vp a Prophet saith the Lord to Moses from among thy brethren like vnto thee and I will put my words in his mouth and he shall speake vnto them all that I shall command him Explication and proofe That this promise is made concerning our Sauiour Christ Reade Acts. 3.22 23 24 25 26. Reade also Isaiah chap. 61. verse 1 c. and Luke 4 1◠c. This was vpon these grounds and testimonies of the holy Prophets so vulgarly expected in Israel that euen the profane woman of Samaria professeth her selfe to be assured that the Messias should come and shew himselfe a most perfect Prophet and Teacher I know well saith she that the Messias shall come who is called Christ When he is come he will tell vs all things And herevnto
though this his mighty working by creation may be called also a kinde of begetting in such sense as God is called a Father partly in regard of his works of creation as hath beene declared heretofore The second thing to be obserued in the report of this promise of conception is the instrumentall or materiall cause thereof which was the Virgine Marie So that the word Conceiued is to be referred both to the holy Ghost and also to the blessed Virgin to him as to the author of the conception to her as to the instrument ministring the matter of the conception The reuelation of this most extraordinary conception thus promised to the Virgin Marie is to be accounted of vs a singular mercy and fauour of God not only to the Virgin her selfe but also to vs to the whole Church of God To Marie because otherwise she could not haue possibly conceiued in her minde that her body had beene conceiued by the holy Ghost with the Sonne of God She should haue beene confounded rather then reioyced at this so strange and vnsearcheable a worke of God Well might she haue had peace in her conscience in that she knew well that she had neuer dishonested her selfe but comfort of faith how could she haue had any but by reuelation from God The reuelation of this mystery therefore was a singular mercy of God to Marie her selfe as was said But not onely to her but also to vs and to the whole Church as was further affirmed And the rather considering as well the honourable Messenger that was sent euen the holy Angell of God as the notable manner of his doing of the message from the Lord. First by an vnwonted salutation verse 28. Secondly by a sweete and comfortable incouraging of the blessed Virgin against her feare by reason of his sodaine appearing to her being alone and because of the same his strange and vnwonted salutation verse 30. Thirdly by a plaine narration of the whole matter vnto her with an excellent description of the childe what maner of one he should be ver 31 32 33. Fourthly by a notable description of the manner of the conception how it should be wrought and effected in the wombe of the Virgin for her further satisfaction and confirmation against all her doubtings verse 35. Yea so as the Angel would not leaue her till she was put out of all doubt To the which end he gaue her also a very rare signe and token for the further establishing of her faith For he discouereth vnto her the conception of old barren Elizabeth and the time how long since so that she might perceiue that Elizabeth was then vpon her quickening with childe verses 36.37 as Marie found it to be true shortly after euen as the Angell had told For shee going to Elizabeth at her very comming to her the childe did spring in the wombe of Elizabeth and therevpon Elizabeth moued by the holy Ghost reioyced and saluted Marie by the most honourable name of the mother of the Lord and shewed her selfe thankfull to God Wherevpon Marie also brake forth in a very heauenly and propheticall thanks-giuing as it followeth in the same chapter So then from this notable message of the Angel the Virgin Marie being plainely informed and obtaining victorie both against her astonishment and also against all succeeding doubtings it is so much the more vndoubted a confirmation to our owne faith that she was that Virgin which God in his most holy prouidence had set apart and appointed therevnto To the which purpose also the diligence of the holy Euangelist yeeldeth a memorable furtherance in that he certifieth vs of the time when this blessed message was sent to what place to what person euen to this Marie whom he also describeth by as particular circumstances as might be verses 26.27 Thus the narration of this immediate promise of the conception of our Sauiour by the holy Ghost was a great mercie of God The Comforts both to the blessed Virgine Marie and also to vs and to the whole Church of God ANd thus being assured of the promise wee come to inquire of the Comforts Question arising to our faith from the assurance of the same What may these comforts be Answere This most holy conception of our Sauiour Christ is as it were the foundation of all our comfort concerning his humane nature in so much as if he had not been conceiued he could neuer haue beene borne nor haue wrought or suffered any thing at all for vs. Likewise the comfort is exceeding great in that we are hereby assured that hee in whom we belieue is not only the true Christ according to the prophesies of the holy Scriptures fulfilled in his conception but also that he was euen from his conception perfectly fitted to be a most worthie al-sufficient mediator and Sauiour vnto vs and for vs. Moreouer the vnion of our humane nature in him to the diuine is generally the ground of all comfort in so much as hereby his humane nature is made the meanes and as it were the condite-pipes to cleanse our filthy nature and to conuay all graces and euen the gift of eternall life it selfe vnto vs from the diuine nature which alone is the euer-springing yea the euer-ouerflowing fountaine of the water of life Finally this Personal vnion of the humane nature of our Sauiour with the diuine nature is the very ground of our vniting and espousing with Christ and so of our revniting to God wherein standeth all our happines Explication and proofe It is very true Our coniunction with God is our happines euen as on the contrary it was from the beginning our miserie that wee were seperated from him through the fall of our first father Adam For thereby beside the guiltines of his sinne wee haue in our selues an originall fountaine of all sinne the which of the owne accord doth continually flow forth to our eternall destruction both of body and soule vnles God should be mercifull vnto vs. Ier. 6. verses 7.8 Now therefore seeing by our Sauiour Christ alone wee are reconciled to God and through him revnited in a perfect league of peace and friendship neuer to be dissolued any more yea seeing we are in and by Christ one with God and he with vs it is manifest that herein resteth all our happines as vpon the onely sure ground and foundation So that whatsoeuer we lost by Adams defection that yea a farre more excellent estate is restored vnto vs by our Sauiour Christ both for righteousnes and holines and also for happines and glorie partly to be apprehended by faith here and fully and really to be enioied for euer in the kingdome of heauen For our Sauiour Christ is made of God to be vnto vs wisedome and righteousnes and sanctification and redemption 1. Cor. 1.30 Ye are of him in Christ Iesus saith the Apostle who of God is made vnto vs wisedome c. That according as it is written He that reioyceth
let him reioyce in the Lord. In which respect also he is called our life and the hope of our glorie Colos 1.27 and chap. 3. verse 4. When Christ who is our life shall appeare then shall ye also appeare with him in glory This making of our Sauiour to be a fit person to these so great ends and purposes of Gods manifesting of his rich and glorious grace began euen by the most holy conception of his humane nature in the wombe of the Virgin Whence it is also that as the Apostle Peter teacheth vs God according to his godly power hath giuen vnto vs all things that pertaine to life and to godlines through the knowledge of him that hath called vs vnto glory and vertue Whereby or as wee may reade rather in so much as most great and pretious promises are giuen vnto vs that by them wee should be partakers of the diuine or godly nature that is of the renewing of the Image of God in holines and righteousnes as a fruit of this our spirituall communion with God in and through our Lord Iesus Christ in that as it followeth in the Apostle we flee the corruption that is in the world through lust Read also to this purpose Iohn ch 14. v. 16 c. 26. and so forth For these are those pretious promises which the Apostle Peter speaketh of which are the cause also of these so great effects The Duties according to that of the Apostle Iohn 1. Epist 1.3.4 and chap. 4.16 And all these haue their foundation in the conception and incarnation of Iesus Christ the verie true Sonne of God our Lord. Yet so as the confirmation and ratifying thereof hath a necessary and further reference not only to his birth and life but also euen to his death and thenceforth to his sitting at the right hand of God the Father in his diuine maiesty and glory O most blessed and happy time therefore that euer in Christ Iesus this only begotten Sonne of God our humane nature was thus gloriously vnited to the diuine nature by a most sacred bond neuer thenceforth to be dissolued againe that he might for euer be Immanuel God with vs and an euerlasting redeemer and Sauiour vnto vs. Thus much concerning the Comforts of faith in respect of this Article THe duties which ought to arise from the same Comforts are in the next place to be considered of vs. Question Which are they Answere First wee are to take diligent heede that we doe conceiue nothing carnally or corruptly but most purely and holily of this conception of our Sauiour the which though it was very naturall in the effect as touching the Virgin Marie and the humane nature of our Sauiour yet in the manner it was most heauenly and diuine in respect of the holy Ghost Secondly it is our dutie to esteeme most reuerendly of it blessing God alwaies with most thankefull hearts for his great mercie in reuealing this most secret and comfortable mystery vnto vs. Thirdly it may iustly admonish vs to humble our selues in the acknowledgment of our own natural and sinful corruption in the ordinarie course of our conception Fourthly hereby we may learne that without our Sauiour Christ our profane nature could by no meanes haue beene perfectly sanctified to God We may learne also from this consideration to beleeue in the holy Ghost as in God our sanctifier in so much as he had so diuine a hand in the chiefe meanes of our sanctification and whole redemption Finally we may iustly put our selues in minde from hence to sooke for our sanctification and all increases thereof by vsing those meanes onely which the holy Ghost hath sanctified to that holy end and purpose We may well doe so indeede But let vs see some particular proofes from point to point Explicatiō and proofe in order For the first point that which wee reade Iohn 3.6 may afford vs a good proofe in that our Sauiour himselfe saith That which is borne of the spirit is spirit For seeing he speaketh so of our spirituall regeneration it may much rather be affirmed that his conceiuing of our Sauiour was euery way most spirituall pure and holy For the second we haue Elizabeth for a notable example in that she reioiced at the conception of our Sauiour blessing the fruit of Maries wombe and God for reuealing it vnto her many months before it was borne Wee haue likewise the example of Marie her selfe who praiseth God and reioyceth in her Sauiour while yet he was in her wombe And thus from them wee may perceiue that we ought not to thinke reade or heare of the conception of our Sauiour but it ought iustly to be a matter of great ioy and thankfulnes euen to this day and for euer so long as the world shall endure Touching the third It is an euident conuiction of mans naturall corruption seeing our Sauiour who was to be pure from his conception might not be conceiued by humane generation For that which is borne of the flesh is flesh that is to say it is corrupt and sinfull as our Sauiour teacheth in the 3. chap. of Iohn the former part of the 6. verse before alledged According to the fourth point our Sauiour is called our holines and so is made vnto vs as it were by the hand of the holy Ghost as wee saw it plainely testified before 1. Cor. 1.30 The danger of not beleeuing this Article For the fift point reade Iohn cha 3. verse 3. and 5. Except a man he borne againe of water and of the spirit he can neither see nor enter into the kingdome of God Reade also 1. Pet. 1. verses 2. and 22. And 2. Thes 2.12 For the last point reade forward in the 14. verse of the same chapter And 1. Cor. ch 12. verse 3. and 13. For the word and sacraments are speciall meanes of our sanctification Reade also 1. Ioh. ch 17. verse 17. Eph. 5.25 26 27. and Tit. 3.5 Hauing thus seene the ground of this Article as also the meaning the promise comforts and duties the last thing to be considered according to our order is the danger of not beleeuing in our Sauiour Christ conceiued by the holy Ghost and thereby taking the true nature of man of the substance of the Virgin Marie Question WHat therefore is the danger of it They that beleeue not in our Sauiour Christ conceiued such manner of one as he was Answere and of necessitie must be can neither beleeue rightly in Iesus Christ either brought into the world or liuing in the world or going out of the same againe and consequently can haue no fruit or benefit by him It is very true The whole doctrine of faith is so nearely knit and lincked together Explication and proofe in all the parts of it as linkes in a golden chaine that the latter is not perfit and effectuall to the beleeuer without the faith of the former nor the former but in respect of the latter The diuine nature
profitteth vs not to saluation but by the humane nor the humane without the diuine as our Sauiour himselfe saith Iohn 6.53 and verses 61 62 63. The conception profiteth not without the birth nor the birth without the life nor the life without the death nor his death without his resurrection nor all that he did vpon earth either before his resurrection nor in the forty daies after without his ascension vp to heauen Neither doth his ascension or sitting at the right hand of the Father perfect our redemption and saluation till he shall haue executed and performed his last iudgement Reade Iohn 16.7 I tell you the truth saith our Sauiour It is expedient for you that I goe away for if I goe not away the Comforter will not come to you but if I depart I will send him to you And verses 12 13 c. Reade also Luke 21.27 28. and Rom. 8.23 Colos 3.1 2 3 4. Philip. 3.20 21. and 1. Cor 15. verses 12 13 14. and so forth to the end of the chapter In this respect also it is said of the Church of our Sauiour Christ that they who were before his comming in the flesh were not perfect without vs that haue followed them after his comming Neither shall wee be perfect till all shall be gathered into one fold Heb. 11.39.40 Iohn 10.16 But touching the Article of faith now in hand For any to beleeue in the obedience and death of our Sauiour or in his resurrection c. without beliefe in his conception it were as if one would build without a foundation For so our Sauiour Christ in regard of the coniunction of the humane and diuine nature by this conception of the holy Ghost is compared to the foundation of the Church yea to the whole and compleat building arising from thence in an allusion to the holy temple of Ierusalem Hag. 2. ve 3 4 c. Zech. 6.9 c. 15. and Isai 60. The foundation of this spirituall Temple may be said to haue beene laid in the incarnation of our Sauiour by the conception of the holy Ghost By his birth and by the obedience of his life and death the walls were as it were raised and set vp and by his resurrection c. the roofe was laid ouer it as it were and fully finished Heb. 9.1 c. and verses 11 c. Now though this house being well set forward in the building by God was attempted to be pulled downe by such as were accounted in their time chiefe Master builders yet in three daies our Sauiour built it vp againe according as he had told theÌ„ before that he would Ioh. 2.19 Destroy this Temple in three daies I will build it vp againe The necessiâ—ie therefore of beliefe concerning the truth of this Article of the conception of our Sauiour is the cause why GOD hath so graciously reuealed and confirmed it together with the other Article of his birth c. by the testimonie both of men and women and also of the Angels of heauen Now therefore that we may growe to an issue in this point wee may iustly affirme that they doe erre in the very foundation of our saluation whosoeuer doe not beleeue in our Sauiour Christ according to the truth of this Article For it is no Christ with an aierie body or with a body from heauen conueied into the wombe of the Virgin as some haue vainely fancied whereby wee must bee saued but by that CHRIST who is the seede of Abraham and Dauid who tooke our true nature of the Virgin Mary c. as hath already beene declared Let vs therefore very carefully euen as we tender our soules auoid all erroneous and hereticall opinions and fancies swaruing from the holy truth in this behalfe The which that wee may the better doe it shall not be amisse for vs to set downe a briefe collection of the manifold heresies of sundrie sorts of heretikes misled by the Diuel from the truth of this Article that by other mens dangers we may learne to beware First therefore the heretikes called Carpocratiani are to bee vtterly condemned who affirmed that our Sauiour Christ was conceiued after the carnall manner of the conception of other men Likewise the Ebionites Cerinthians and Theodosians who held that hee was conceiued by the comming together of Ioseph and Mary These are directly contrary to the holy Scriptures touching the conception of our Sauiour by the holy Ghost There haue beene diuers other heretikes who haue partly denied the truth of the humane nature and partly haue peruerted and ouerthrown the truth of the personall vnion of both the natures Against the truth of the humane nature First the Valentinians Secundians and Apollinaristes doe deny that Christ tooke a body of Mary The Tatians and Manichaans deny Christ to be of the seede of Dauid The Ophites Cerdonians Marcionites Apollites Manichaans and Aâ—â—artodochites deny CHRIST that was borne of the Virgin Mary to be true man c. The Apellites say that the body of Christ was compounded of the foure Elements and of the Starres The Armenij say that the body which was taken of Mary was from the conception such as could not suffer any paine The Valentinians and other heretiks would make Christ to haue a heauenly and spirituall body and not an earthly body or like to the bodies of other men The Arians and Eunomianâ— deny Christ to haue taken a humane soule but onely a body The Apollinaristes grant that Christ tooke indeed a soule with the body but yet a vegetatiue soule onely and not a reasonable soule Such are the wicked heresies imbraced of many contrary to the veritie of our Sauiour Christs humane nature both in body and soule Now against the truth of the personal vnion of the humane nature with the diuine there are many like wicked and fantasticall heresies First the Entychians Iacobites and Armenij affirme that the humane nature of Christ was absorpt or swallowed vp of the diuine The Nestorians Seruetans and Vbiquitarians contend that the humane nature is deified that is as they say changed into the diuine The grouÌ„d of the article and made equall vnto it The Timothians say that there is a third thing made of a certaine mixture of two natures in Christ This third thing the Theodosians say that it is mortall but the Caians say it is immortall The Manichaeans affirme that the Sonne of God descended into the Sonne of Mary at his Baptisme The Apollinaristes say that the word of God it selfe was changed into the fleshe The Theopaschites teach that the diuine nature did suffer in Christ The Acephali and Seuerites grant indeed that both the diuine nature and also the humane doe remaine in Christ but they say with all that their proprieties are confounded and not distinct The Apollinaristeâ— againe they say that Christ in that he is man hath no will of his owne because the humane nature is by their false doctrine confounded and changed into the
beare witnesse to the truth And the Apostle Paul 2. Tim. chap. 1. verse 10. Our holy calling to saluation The Duties is made manifest by the appearing of our Sauiour Iesus Christ who hath abolished death and brought life and immortality to light through the Gospel And here note also that it is no small comfort to vs the Gentiles that as it is euident in the Genealogie of our Sauiour hee descended on the mothers side from some of the Gentiles as from Rahab and Ruth and not altogether from the Iewes Neither is it to be neglected that our Sauiour did not onely descend of the godly but also of some wicked progenitours that it might the more clearely appeare that no sinne of ours could either staine him or hinder the sanctification either of Iew or Gentile beleeuing in him Touching the third branch of the answer adde vnto that parcell of the speech of the holy Angells alledged before In earth peace the saying of the Apostle Paul Rom. 8.17 If we be children we are also heires of God and heires annexed with Christ c. To conclude in all these respects worthily doth the same Apostle determine it to be a most great and gratious mystery of godlines that God is manifested in the flesh and thereby hath declared the light of his countenance most clearely toward his people It is a ioyous and comfortable thing as we know for any people to see the face of their earthly Prince to looke chearefully vpon them But all the comfort arising from the chearefull face of earthly Princes is a small comfort in comparison of that which the christian heart may take from the light of Gods countenance shining vpon vs in the most sweete and amiable face of our Sauiour Christ in whom he hath adopted vs to be children to himselfe and heires with our Sauiour as was said euen now Wee may likewise conclude this point from the practise of the Prophet Isaiah who chap. 7 14. and chap. 9.6 7. and chap. 11.1 repeateth this as a speciall comfort to the Church of God against all discouragements that may befall it Behold saith he a Virgin shall conceiue and beare a Sonne c. And againe For vnto vs a childe is borne c. And yet againe But there shall come a rod forth of the stocke of Ishai c. These comforts haue indeede a further respect or rather prospect as we may say to our Sauiour Christ not onely borne but also dead buried and risen againe c. Neuertheles we cannot but deriue them from his birth seeing they haue as it were their birth together with him ANd thus froÌ„ the Comforts let vs come to the Duties of faith which ought to grow from the seedes of the same sowen in our hearts by the preaching of the Gospell Question Which may or rather which ought these duties to be Answere They may be considered of vs as I haue beene taught either more generally Or else somewhat more particularly Be it so How therfore in the first place may they be more generally coÌ„siderd First we may yea we ought to learne from the example of the Virgin Mary to keepe in faithfull memorie and diligently to ponder and weigh in our hearts the natiuitie it selfe with all those things that are spoken and done for the manifestation confirmation and iâ—lustration of the same Secondly according to the nature of the mystery of the birth and Person of him that is borne and according to the blessed ends of his comming into the world which are altogether most holy spirituall graue and reuerend such also must be the nature and quality of all our ioy and reioycing concerning the same that is to say nothing carnall wanton or licentious but altogether spirituall holy sober and heauenly And answerable to this kind and nature of our ioy must be all the fruits and effects of the same continually ExplicatioÌ„ and proofe It is very reasonable and meet indeed that they should be so And out of all doubt vpon the due meditation and weighing of the birth together with the most worthy things belonging therevnto very excellent and holy effects will follow through the blessing of God euen according to the working of his holy Spirit in the hearts of those whom he hath made and propounded to be patterns and examples vnto vs herein both Angells from heauen and also men and women on earth such as we haue heard of before It is our bounden duty therefore euen to the same ends so to meditate as we must neuer cease pondering weighing of this part of the mysterie of faith vntil we haue preuailed with our harts to draw theÌ„ to reuereÌ„ce admire at the most high holy wisedom mercy goodnes of the lord our God herein And in this respect as was said in the first part of the answer the example of the Virgin Marie is notable as well for meditation as for the holy heauenly fruits therof Luk 2.19 Mary kept al those sayings pondered theÌ„ in her heart c. But as touching the popish that is to say the superstitious manner or the profane and carnall manner which alwaies accompanieth superstition in the remembrance solemnization of the natiuitie of our Sauiour by keeping of a good Chrismas vnto him in inordinate and gluttonous belly cheare with greater dispensation and licence to all kinde or reuell and disorder then at any other time of the yeare in dicing and carding in masking and mumming in setting vp Lords of mis-rule as they are rightly tearmed it will vpon due examinatioÌ„ be found to be a most absurd abhominable kind of solemnizing euen as farre remoued froÌ„ the due celebratioÌ„ of the memoriall of the holy birth of our Sauior as it draweth more neare to the profane superstitious festiuities vsed at the birth daies of the heatheÌ„ such as was the more priuate solemnitie of Herods birth day when Iohn Baptist lost his head the publike feasts of Bacchus in the which the reines were laid loose to drunkennes and all other filthines of the flesh The right way of celebrating the remembrance of the birth of our Sauiour is cleane contrary to this The feast of the Lord are al of them called holy conuocations by his owne holy ordinance Leuit. 23.1 2 3 4. c. That is to say It is not onely for a few daies at one time or season of the yeare but on euery day throughout the whole yeare and all the yeares of our liues to be more and more carefull to deny all worldly lusts and euery practise of vngodlines and to set our hearts to lead our liues as righteously soberly and godly as we may by all good meanes and helps sanctified of God attaine vnto According to the notable instruction of the holy Apostle Tit. 2.11 12 c. yea according to the teaching of the appearaÌ„ce of the grace mercy of God it selfe being duly weighed thought vpoÌ„ Read also Eph. 5
in the scriptures of the old testament the name of this citie Nazareth is not mentioned by this name no nor yet at all by any word comming neare vnto it among those cities which are rehearsed Iosh 19.10 c. to be in the lot of the tribe of Zabulon wher this citie is situated yet in the Hebr writings of the ancient Iewes as it is obserued by sundry of our learned writers this name of the city Nazareth also of the citizēs therof are writtē with the letter Tsadi as Notzera or Notzerath for the city Notzerim or Notzerijm for the citizēs not with zain as the word which noteth one seperat to God or a Nazarite according to the ceremonial prescript of Moses law is alwaies writtē in the old Test And it is the more likely also because it is certaine from this place of Matth many other places in the new Testament that our Sauiour hath this denomination from the citie and not from the rite of Nazaritisme Matth 21.11 Mark 1.24 Luke 4.34 Iohn ch 19. ver 19. Act. 10.38 Read this point most exactly discussed at large by M. F. Iunius in his 8. Paralell Hetherto of the education life of our Sauiour Christ for that time wherin he sucked the breasts of his Mother after the manner of other babes sucklings according to that saying of the woman Luke 11.27 Blessed are the pappes that gaue thee suck thenceforth vntil he was about foure yeres old And therwith all of the place appointed by God himself for his further education leading of his life in subiection to his naturall Parents I meane to Marie his naturall Mother and to Ioseph his Father in Lawe as we vse to speake vntill hee came to the age of thirtie yeares as was said before NOw it followeth that we proceed from the fourth yeere to consider of the education and life of our Sauiour till he came to be twelue yeeres olde Question What ground and warrant haue you for this Answere The holie historie hereof is continued by the Euangelist Luke chap 2. verse 40. Question Which are the Euangelists wordes rehearse them Answere And the child grewe saith hee and waxed strong in Spirit and was filled with wisdome and the grace of God was with him Explication and proofe Thus indeed is the holie historie to be continued frō that which was before rehearsed out of the Gospell written by S. Matth. For howsoeuer in the former verse that is in the 39. of the 2. ch of S. Luke it might seeme as if the returne of our Sauiour to Nazareth immediatlie after the Purification of the Virgin Marie his Mother were there intended by the Euangelist yet the light of the historie it selfe sheweth plainly that the carrying of our Sauiour into Aegypt his returne backe againe into the land of Iuda and Israel is to be interposed and borrowed from the Euangelist Matth as hath alreadie bene inserted Now therfore that we may proceed in the orderlie course of the holie Storie as it is continued by S. Luke we haue the report of the education and life of our Sauiour Christ for the space of about 8. yeere It is a verie briefe report in deed but verie full of right excellent and worthie matter aboue that which might be said at any time of anie other childe concerning the like time of their childe-hoode Yea so that euen that which may seeme to be most vulgar and common Beliefe in God the Son who was born of the Virgin Marie concerning the bodily and naturall grouth of our Sauiour which is concerning all children to be accounted a blessing yet concerning our Sauiour it ministreth a farre more blessed consideration in that it is most behoofull for vs and the whole Church of God to be perswaded both of the truth of his humane nature and of his being in our very naturall estate and condition in all things sinne onely and alwaies excepted And beside it doth by so much the more magnifie the blessing of God in this respect insomuch as no tossing to and fro nor by meanes of diet or any thing else could hinder the same But beside these obseruatiōs belonging to the body bodily estate of our Sauiour there are three other things of special note testified reported vnto vs. First more generally that he waxed strong in Spirit Secondly that he was filled with wisedome Thirdly that the grace of God was with him Here therfore let vs pause a little while to examine these memorable points And first of all it is meete that wee should thus conceiue in our mindes that the most excellent things which may be attributed to any childe of greatest towardnes yea or to any men of yeares for the praise of Gods grace in them are ascribed here to our Sauiour Christ while he was yet a childe in a most excellent degree and measure For euen to speake of men though other of the seruants of God adopted in Christ the onely naturall Sonne haue beene strengthened in the Spirit of weake being made strong Hebr. 11.34 filled with the holy Ghost and wisedome as it is said of Stephen and other Act. 6.3.5 and that God was with them as it is written that he was with Moses with Ioshua with Dauid c. And though Ieremie the Prophet and Iohn the Baptist were sanctified to their ministerie euen from the wombe yet none were euer so sanctified and strengthened in the Spirit so replenished with wisedome and all grace as our Sauiour was euen in his young and tender yeares yea euen from the wombe and in the wombe so farre as was meete to the perfitting of euery time of his age and as might best agree to the present estate and euery occasion falling out therein The reason of which perfection alwaies according to the encrease grouth of yeares yea of day after day and of euery moment one after another was the vnion of the diuine nature with the humane in one and the same Person after a most neare and vnsearchable manner And yet so as God would plainly let vs vnderstand euen by these increases of wisedome and grace that there was from the beginning of the vnion a distinction of the humane from the diuine which cannot admit any increase of wisedome or strength or any other either bodily or spirituall quality or grace The vse of all is this among other things to teach vs to conceiue most honourably of our Sauiour euen from his childhood and throughout the same yea euen from his infancie and birth aboue all that reckoning we may or can possibly make of any the most honourable Persons Princes children or Kings themselues the greatest in the whole world NOw let vs proceede to that which is set downe for the declaration of his most excellent profitting in spiritual wisedome and in all heauenly grace at the twelfth yeare of his age Question Where is that part of the holy storie set downe vnto vs Answer It
And when he was accused of the chiefe Priestes and Elders hee answered nothing 13 Then said Pilate vnto him Hearest thou not how many things they lay against thee 14 But hee answered him not one worde insomuch that the Gouernour marueiled greatlie ExplicatioÌ„ Thus indeed it followeth in the Euangelist Matthew concerning the proceeding and course of the sufferings of our Lord Iesus Christ Neuertheles we may not altogither neglect that which he inserteth betwixt the condemnation which passed vpon our Sauiour Christ by the iudgement of the Councill of the Iewes so farre as they might proceede against him that is to conclude and set downe an Acte in register as it were that they iudged him worthie to dye to wit as a blasphemer and betwixt the first examination before Pilate that Iudas who had betrayed our Sauiour Christ seeing him to be condemned repented himselfe that is to say beeing now conuicted in his conscience that his fact was damnable because he had betrayed innocent blood is swallowed vp with a despairing sorrow and therfore bringeth againe the money that he had receiued of the chiefe priestes and elders for the rewarde of his iniquitie and confesseth his sinne not with godlie sorrowe but in a seruile terrour and confusion of his soule a iust reward for so horrible a Traytour and most desperately and wofully hangeth himselfe Matth 27.3.4.5 For casting himselfe downe head-long with great violence from that gibbet as it were which he had chosen to dispatche himselfe withall he burst in sunder in the middest so that his bowells gushed out as wee read Acts 1.18 But of the particulars of this heauie iudgement of God and all things to be considered therein as also how the Scriptures were fulfilled in this wrath which fell vpon Iudas and in those thingeâ— which followed vpon the restoring of the money in that the chiefe priestes c bought a potters field therewith as it followeth Matth 27. verses 5.6.7.8.9.10 wee will not stay nowe because the sufferinges of our Sauiour Christ requireth all the time that wee may well spare at this present for the more thorough opening of them But in the meane while the Testimonie of a chiefe aduersâ—rie to the clearing of our Sauiour Christ and that with the condemning of hâ—msefe as hauing no cause at all wherfore he should be moued to deale treacherously against him as if he had bene worthy to haue bene deliuered as an offender to the sworde of the magistrat and the same testâ—monie also confirmed by most heauie punishment and vengeance of God vpon the Traitour it may iustlie be of no small weight with vs to confirme th'innocence of our Sâ—uiour Christ euen from heauen it selfe The which iudgemâ—nt against the traitour was likewise an euident declaration of the singula loue which God the Father did beare to our Lord Iesus Christ his Sonne euen in that hee was the Sonne of mâ—n although he setting himselfe in the stead of vâ— sinners did beare the hatred and curse of our sinnes For it was vnpâ—ssibâ—e that the Father should not most perfitlie and most constantlie loue hiâ— Sonne yea euen in respect of his humane nature in that he was therin perfectlie holie and righteous and in all things obedient to the Father and chieflie because of the most neare vnion therof vnâ—o the diuine nature It was vnpossible a so that God though in his diuine iustice permitting yea ordayning and appointing that all these things should be thus disposed to these most holie endes which hee of his infinit wisedome and mercie intended should not therwithall most perfectly hate and abhorre all the malâ—tious enemie persecutors of our Sauiour Christ and all their wicked and vniust proceedings against him Whereof this one iudgement against Iudas was a shewe-token portending like heauie iudgement against thâ—m all in due time whosoeuer should not by another manner of repentance then was the repentance of Iudas preuent the same These things therefore thus obserued in way of an interim let vs nowe returne to goe forward to inquire of the rest of the Sufferinges of our most blessed Sauiour Wherâ—n because the Euangelists Mathewe and Marke are very briefe as toucâ—â—ng those that belong to his examination before Pilate and also doe altogetâ—er omit his examination and sâ—fferings before Herod we wil repaire to th' other Euangelistes Lâ—ke and Iâ—hn for our further supplie in this behalfe and that euen to th' end wee may so neaâ—e as we can consider of all things in such order as they fell out against our Sauiour Question Howe may wee orderlie proceede Answer In this parte of the Storie th'Euangelist Iohn is first as wee read chapt 18. verses 28.29.30.31.32 Question Reheaâ—se the wordes of the Euangelist Which are they Answere 28 His wordes are these Then ledde they Iesus from Caiaphas into the Common hall Now it was morning they themselues went not into the Common hall lest they should be defiled but that they might eate the Passeouer 29 Pilate then went out vnto them said what accusation bring ye against this man 30 They answered and said vnto him if hee were not an euill doer wee would not haue deliuered him vnto thee 31. Then saide Pilate vnto them Take yee him and iudge him according to your owne lawe Then the Iewes said vnto him It is not lawefull for vs to put anie man to death 32 It was saith the Euangelist that the worde of Iesus might be fulfilled which hee spake signifying what death he should die ExplicatioÌ„ In these wordes the Euangelist S. Iohn repeateth that the chiefe priestes and the Elders hauing condemned our Sauiour Christ in their owne Councill and proceeded so farre as they could by their owne ecclesiasticall iurisdiction they do thenceforth deliuer him ouer to Pilate as it were to the secular power But they themselues hauing very ranke malitious and murthering hearts they will not forsooth go into the common hall the place of ciuill iustice lest they being verie deuoutlie minded to eat the Passeouer in th' euening of this day by the religion or rather licentious tradition of their owne custome the which by the law of God they should haue eaten th'euen before as our Sauiour Christ obeying the law had done with his Disciples should be defiled Pilate therfore as the Euangelist writeth yeeldeth so farre as to goe forth vnto them And carrying our Sauiour Christ with him he requireth as good reason led him to do what they had to say against him before he should giue any sentence Wherevnto as the Euangelist sheweth the Iewes answere in generall termes that if our Sauiour had not bene an euill doer or in more plaine sâ—eache in th' vse of our language a malefactor they would not haue deliuered him vnto Pilate presuming belike that Pilate should by and by haue approued of their proceeding and of the decree of their Councill without any further question But Pilate as one discontented and loath also to meddle in the cause would
Pilate was made yet more afraid to proceed against our Sauiour then before vpon the hearing of that word that he should be the Sonne of God And therevpon taketh our Sauiour and returneth againe into the common Hall and entereth into a new examination of him as one checked in his owne conscience for his notorious abasing of him The which also was the last examination of our Sauiour and went immediately before the sentence of his condemnation Question Let vs therefore diligently consider the whole course and order thereof Answer Which are the words of the Euangelist Let vs heare them 8 When Pilate heard that word saith he he was the more afraid 9 And he went againe into the common Hall and said vnto Iesus Whence art thou But Iesus gaue him no answer 10 Then said Pilate vnto him Speakest thou not vnto me Knowest thou not that I haue power to crucifie thee and power to loose thee 11 Iesus answered Thou couldest haue no power at all against me except it were giuen thee from aboue therefore he that deliuered me vnto thee hath the greater sinne 12 From thenceforth saith the Euangelist Pilate sought to loose him but the Iewes cried saying if thou deliuer him thou art not Caesars frâ—end for whosoeuer maketh himselfe a King speaketh against Caesar Explâ—catioÌ„ Here we haue to consider first the feare of Pilate yea his augmented and increased feare secondly his first question to our Sauiour vpon the same his increased feare thirdly the silence of our Sauiour answering nothing to the question fourthly the second question of Pilate arising from that displeasure which he tooke at the silence of our Sauiour fiftly we haue in this part of the history to consider the answer of our Sauiour to Pilates second question sixtly the last indeuour of Pilate to set our Sauiour loose and finally the frustrating of the same his indeauour Of these things therefore euen as briefly as we can And first of all concerning the increased feare of Pilate the cause of it is first to be obserued of vs which was that mention which the Iewes had made before of the name of the Sonne of God The which no doubt if Pilate had well vnderstood it would not onely haue caused him to tremble but also to haue fallen downe before our Sauiour and most humbly and supplicatorily to haue begged pardon of the great iniurie and contempt that he had committed against him He would haue beene so farre from vsing his power and authority against him that he would rather haue yeelded it vp into his hands though no doubt our Sauiour would neuer haue accepted it from him seeing he was appointed of God to another most high and excellent end But because Pilates feare was but as a flash of lightning arising from a sodaine stroke of thunder as he doth by and by cast off all feare Neuertheles he doth first aske our Sauiour whence he is as though he should say what manner of one art thou Art thou a man as other earthly and mortall men are or art thou one come from heauen what saiest thou of thy selfe Thus Pilate presumed that he might command our Sauiour to answer him at his pleasure And this is the second thing which was said to be obserued But as it followeth in the third place our Sauiour Christ knowing that Pilate made no good vse of his feare and that he was not humbled to desire to be instructed in the truth but that as he had despised his former answer in that he told him he came into the world to beare witnes of the truth so hee would as lightly reiect whatsoeuer he should now affirme concerning the Deitie of his Person or vnion of his diuine nature to the humane c. Therefore touching this point which he was not fit to heare he answereth him by most wise discreete silence the minde of our Sauiour being wholly setled to the fulfilling of the rest of his sufferings and not to seek any deliuerance at the hands of Pilat the falsnes of whose heart he did better know then Pilat did By the occasion of which silence of our Sauiour though most iust and discreete Pilate as was obserued doth in the fourth place proceede to a second question wherein he doth first no lesse hautily or imperiously then angerly reproue our Sauiour for his silence Speakest thou not to me saith Pilate And then he rendereth a reason of his reproofe saying further Knowest thou not that I haue power to crucifie thee and power to loose thee As though he should say Herein thou doest against thy selfe thou knowest not what But the matter duly considered we doe easily finde that as Pilates reproofe was vniust and indirect so his reason is altogether void of reason is no better theÌ„ a vaine presumptuous boast of a power which he had not indeed For no Magistrate no not Caesar himself whose substitute only Pilat was nor any Magistrate in all the world euer had or haue power to doe what they list to saue or destroy at their pleasure vnles they wil play the wicked Tyrants but they are limitted of God what they staÌ„d bouÌ„d to do that is they must so iustifie the innoceÌ„t righteous that they may not think it lawful for theÌ„ to condemn him they must so condemne the wicked and him that hath capitally deserued death that they may not at their pleasure without sinne against God iustifie and acquite him Pilates reason therefore is no reason but a prowd and vnreasonable boast of that power which did not belong vnto him And no meruaile though Pilate light vpon an vniust reason seeing he hath taken vpon him to reproue the iust silence of our Sauiour Wherein also as we shall further perceiue he is vtterly deceiued in that he thinketh by this his lofty and threatning speech to make our Sauiour pliable to serue his humour as if he had to deale with some timorous and fearefull spirited man For as it followeth in the fift place our Sauiour Christ sheweth himselfe to be of a most staied and resolued minde knowing perfectly both what he was to say and also what he was to doe without either the inticing or terrifying either of Pilat or of any other And therefore though he doe now answer Pilate hauing a fit occasion so to doe yet he doth it with all holy liberty of mind and spirit answering as the matter it selfe required and nothing regarding to please the humour of Pilate The which also our Sauiour doth not so much for Pilates sake or in regard of the Iewes whom he taxeth in this his answer as that he might leaue a common instruction to the Church of God concerning the ground and foundation as it were of all power and authority and also concerning the right vse of the same as well touching the Magistrate himselfe in the sentence and execution of iustice as those that doe require iustice at his hands To this end we are to consider
vpon the Crosse on the Sabbath day for that Sabbath was an high day besought Pilate that their legs might be broken and that they might be taken downe 32 Then came the souldiers and brake the legs of the first and of the other which was crucified with him 33 But when they came to Iesus and saw that he was dead alreadie they brake not his legges 34 But one of the souldiers with a speare pierced his side and forthwith there came blood and water 35 And he that saw it doth beare record and his record is true and he knoweth that he saith true that ye might beleeue it Exod. 12.46 Numb 9.12 36 For these things were done that the Scriptures should be fulfilled Not a bone of him shall be broken Zech. 12.10 37 And againe another Scripture saith They shall see him whom they haue thrust through Explicatiō Hetherto the report of the Euangelist Iohn is in this narration singular aboue the rest And thus we haue now before vs in this collection the whole history of the last space of time wherein our Sauiour continued vpon the Crosse and in the which the execution of Pilates sentence of condemnation giuen against him was perfited or rather the sentence of Gods diuine iudgement and condemnation vpon him for a time for vs and all his elect that we might for euer be acquited and saued from our sinnes and the eternall wrath of God by him In which part of the holy storie concerning this last space of time The groūd and history of his agonie vpon the crosse we haue many most memorable and worthy things to consider of Let vs briefly laye them together so as we may inquire of them in some commodious course and order for our better vnderstanding and remembrance of them Question How may that be Answere I haue heard you say that we may well consider of them all First vnder this diuision or distribution of the things either as they fell out before the death of our Sauiour nowe very neerely approching or together with his death and immediately after and so forth till he was to be taken from the Crosse It is not amisse if wee doe so Let this therefore be agreed vpon But yet so as wee doe in no case lightly passe ouer the death it selfe which is as weightie a point as any thing else So that we may for the auoiding of this so vnworthy an escape ad it as a third member though reckoning it in the second place after this manner considering first of the things as they fel out before his death now very neerly approching secondly of the death it selfe thirdly of those thinges which fell out immediately with or after his death and so forth till the time of his taking downe from the crosse Question First therefore which are those things which went before his death now very very neerely approching to wit shortly after the ninth houre Answere Beside the renewing of the light of the Sunne at the ninth houre We haue on the one side foure most graue speeches of our Sauiour to be weighed of vs the instruction and comfort whereof is greater then is the light of the Sunne when it shineth most comfortably vpon vs. And on the other side we haue recorded vnto vs the renewed mocking of some most profane and contemptuous wretches against our Sauiour in deriding the first of his speeches These things indeede are euidently recorded as we may easily see by laying the sundrie testimonies of the holy Euangelists together ANd first as touching the foure speeches of our Sauiour a little before his death which wee may account the last wordes of his last will and Testament and as the ratifying of all that euer he spake or did or suffered for vs they are after the silence of two or three houres of darkenesse vpon the land and of the continuance of extreame doloures vnto the soule of our Sauiour as the breaking forth of light out of darkenes much more comfortable to our soules then the naturall light of the Sunne is to our bodies as it will by the grace of GOD appeare in the opening of them Question Which are those foure speeches of our Sauiour that you speake of Answere The first was in these wordes Eli Eli lamasabachthani which as the Euangelists Matthewe and Marke say is by interpretation My God My God why hast thou forsaken me Mat 27.46 and Mar 15 34. The second speech was this I thirst Iohn 19.28 The third It is finished Iohn 19.30 The Fourth Father into thine handes I commend my Spirit Luke chapter 23.46 Explicatiō The first of these most holy and memorable speeches of our Sauiour was as of it selfe it is cleare and euident a most dolefull complaint and effect of his long continuance vnder the heauie sense of the wrath of God and namely in the last three houres of darkenes which were no doubt vnto him a representation of Hell the place of vtter darkenes answerable to the nature of his anguish and torment which was very hellish so farre forth as for the time might be indured of him as vncomfortable out of all question to him in his naturall sence as they are spiritually comfortable to vs in regard of the most sweete fruites and effects thereof to the soules and consciences of all true beleeuers whosoeuer haue learned most earnestly to discerne the extremitie of their eternall miserie without Iesus Christ by reason of their sinne But to the ende wee may rightly vnderstand the minde of our Sauiour wee must take heed first that we doe in no wise take them as if our Sauiour did vtter them either of impatience and in way of expostulating as if he were ouer hardly dealt withall at the hands of God or as one in dispaire or pretending a thing that was not in truth felt of him or as if his humanitie were simply forsaken of the deitie and so the vnion of both natures humane and diuine were dissolued from being one Person of the mediator or that the father were vtterly estranged from him and had reprobated reiected him c. We must I say take great heede that we doe in no wise conceiue any of these things For it is vnpossible that any of them should befall our Lord Iesus Christ the Lord our righteousnes who neuer knew any sin neither was guile at any time found in his mouth and who being the naturall Son of the Father and perpetually loued of him yea euen in that he is man remaineth an high Priest for euer after the order of Melchisedech one true eternall euerlasting God with the Father and the holy Ghost in the vnitie of one the same diuine nature as we haue seene at large heretofore For how possibly should the vnitie of the Godhead be at any instant for one moment diuided How could the inseperable vnion of the Person of Christ be dissolued How could he that was most sincere and void of all guile in
answerably take pitty vpon them For that is of purpose repeated in many places of the same Epistle But in this point many things seeme to haue deceiued some First because they haue not distinguished what is to be attributed to whole Christ that is agreeable to either nature conioyntly or in that he is both God and man in one Person and againe what is to be attributed to the same Christ in the abstracts agreeable to either of the natures apart that is either to his humanity or to his Dietie Furthermore this hath deceiued them that they haue not considered that there is a peculiar respect to be had of that time wherein it behoued that maÌ„ should be altogether after a sort forsaken of God as he himselfe crieth out vpon the Crosse Not so indeede as though God were seperated from man for if that had beene so he could not haue beene our Sauiour by death but so farre forth that he did not exercise that his power in man for the time insomuch as otherwise the satisfaction could not haue beene sufficient vnles man had felt God in very truth most wroth not properly or simply against him but against our sinnes In the last place this hath deceiued them because they haue thought that the affection of feare and of this astonishment whereby he feared lest being ouer-whelmed with euills he should sinke vnder them or should be swallowed vp of death could not arise from any other thing then from distrust and therefore that it could not be incident to Christ But I demand of them what then they doe thinke that Christ feared was it the torment of the body verily that is something for he was man and nature abhorreth anguish But we would be ashamed I thinke to finde that constancy wanting in Christ which is euident to be seene in so many thousand of Martyrs Anaisthesia For I say nothing of the sottishnes of profane men nor of the hypocrisie or madnesse of any Wherefore it must needes be some other thing that I doe not say affected Christ but which did so strike him as we haue no where at any time such an example extent of such a commotion For he is not onely said to feare greatly ecthambesai and to be greeuously distressed ademonesai which signifieth to be in a perplexed estate Vocabulum ademonem significat â—rae maerore concidere animo inopem consilij esse vt idem Beza Hom â— in Hist Passionis and not to know what to doe perplexum inopem consilij haerere Mark 14.32 but also now saith he my soule is troubled and what shall I say Father saue thou me from this houre And what meaneth that thrise repeated saying Father let this cup passe from me What this that he sweateth drops of blood falling downe euen to the ground What that he crieth out with so earnest a crie that he was forsaken What example of amazednes shall we finde like to this I pray you wherefore it is some other thing that vrgeth him so exceedingly that is he beholdeth that horrible and more then infinite waies terrible iudgement of the Father being angry He being one man fraile mortall and weake beareth not some sinnes of one man but all of all the elect And doe we meruaile that he is greatly afraid that he is amazed that hee is troubled that hee weepeth that he crieth out that hee doth after a sort intreate those things which cannot well stand together that he sweateth blood that he crieth out that he is forsaken But for all that he neuer distrusted Be it so who doubteth of this But then feared he not to sinke vnder the burthen and lest he should be swallowed vp of death This I doe earnestly deny Vpon what ground I doe it it shall from hence be easie to discerne If you looke vnto the words hee doth not pray that his minde may be strengthened but that hee may be deliuered out of a danger Father saith he saue me from this houre And last of all he saith not O my God doe not forsake me for he must after a sort be forsaken for a time that he might be receiued but he saith O my God my God why hast thou forsaken me And are not these the words of a man thinking himselfe to be at the last cast vnles he be deliuered out of this present danger And are not these the words of a man crying out as if he had already perished in the gulfe it selfe Truly we cannot iustly deny this but the matter it selfe will reproue vs. What then Is hee altogether out of heart Did the author of our hope despaire Farre be it from vs so to thinke but euen here we haue a most perfect description of the ground of our consolation For by how much we doe see the eternall Sonne of God made the more abased and abiect for our sake sinne still excepted we can so much the lesse doubt either of the goodwill of the Father or of the satisfaction made for vs by the Sonne Now the state of the matter is this In euery vehement commotion or perturbation of the minde of the which sort this no doubt was if any other were euer in any man the minde is so wholly taken vp and busied that the speedy proceeding of the powers of the minde is greatly hindered insomuch as euery power holdeth the whole matter in longer suspence For examples sake if our mindes being at libertie from euery other thought we shall touch any thing which may gently affect vs euen in one moment of time the externall sense which is affected carrieth the whole matter to the common sense and from thence to the iudgement and the iudgement forthwith deteâ—mineth that it is this or that which we haue touched neither can any motion be comprehended of vs in our minde more quicke then this But if so be we shall touch any thing extreamely hote or colde the whole minde is so taken vp with griefe that er while either we doe not inquire what it is or else we are faine to aske of other or else to take counsell from our other senses and that happeneth not onely to those that are not aware but also to those that haue well bethought themselues both because of the weakenes of our nature and also because of that most neare mutuall affection of all the faculties or powers among themselues the which no doubt is the cause that forgetting their owne proper office doe runne hastily together for their mutuall succour Hence come those perturbations vppon sodaine motions of the which the minde once quieted and euery power doing his office it doth so repent vs that we wonder at our selues that wee should come to be at this point Now it is necessary that we should consider this naturall proceeding in Christ if so be wee minde to acknowledge him to be very true man not such a one as he is now as touching the infirmities of the flesh all which he hath now
our ransome and satisfaction to the iustice of God but the holy Euangelist synecdochically putting one part for the whole insisteth thus earnestly vpon this last portion and remainder of blood because in this last emptying of the body now freshly dead and yet warme euen from the heart roote as wee may say the whole effusion was fully perfitted Yea and further also to the end wee may enioy the comfort of our Sauiours sufferings and of the piercing both of his hands and also of his feete and side we must in no wise forget so to looke vnto him that was so pierced wounded for vs as we may therewithall ioyne mourning hearts in remembrance of our sinnes which caused the wrath of God to breake forth so sharply against him as well as ioyfull hearts for the appealing of Gods wrath and for the remouing of the guiltines and punishment of our sinnes thereby For this mourning heart is that chiefe sacrifice of thanks which wee for our parts can offer vp vnto the Lord Psal 51. to the which also the promise of this speciall comfort doth specially belong Matth. 5. And Ezek. chap. 9. Let vs not therefore in any wise faile in this duty neither yet be negligent in prayer to God that â—e may vouchsafe vs this singular grace of godly mourning which hath so singular comfort annexed vnto it Finally let vs not here neglect to gather vp as it were by the way some comfort euen from that crueltie which it pleased God to permit the souldiers to execute vpon the repenting thiefe though hee had through the vertue of our Sauiours mediation and death receiued him into his diuine fauour For heereby wee may plainely perceiue that howsoeuer the external and temporall afflictions and grieuances of this life The Comforts belonging to his buriall with ciuill punishmeÌ„ts may haue their course in this world yea euen to the destroying or cutting of it off from hence though we haue truly repented vs of our sinne and turned to him yet will he not cease to loue vs nor faile to saue vs with his euerlasting saluation as he did this poore hanged and crucified thiefe if wee shall truly beleeue in his Sonne as he did Question ANd now in the next place What may be the comfort of our faith concerning the buriall of our Sauiour or rather concerning our Sauiour himselfe in respect of this that he was buried Answer The principall and chiefe comfort thereof lieth in this that the very true natuturall and propitiatory death of our Sauiour is hereby so much the more certainely confirmed vnto vs and the rather will it be so if wee shall duly weigh the time of his continuance in the graue Explication It is true For the continuance in the graue was so long that it must needes put the truth of his death out of all question Now then this we know further that by how much the death of our Sauiour is more assuredly warranted vnto vs by so much also all the fruites and benefites of his death are made more sure and certaine vnto vs. The buriall therefore of our Sauiour may well be verie comfortable vnto vs in this respect But is there no other comfort Question Answer Yes For as our Sauiour Christ died not as a priuate person and for his owne cause or desert but for vs and our sinnes to our benefit yea to the benefit of the whole Church so also are we to esteeme of his buriall Wherefore iustly may it be comfortable vnto vs all in that like as by his death the nature and quality of death or rather death it selfe which is a priuation of life is so changed that of a curse it is made a blessing insomuch as the end of the naturall life yeeldeth the soule a passage from the body to the fruition of a more excellent estate and condition of life then before it enioyed or could attaine vnto while it abode in the body so by the buriall of our Sauiour Christ the nature of the graues of all such as die in the faith of CHRIST is altered That is to say of prison houses such as they are to the wicked against the day of the great and fearefull assises and iudgement they are vnto all beleeuers peaceable resting places for their bodies to take a certaine quiet sleepe in them as in their beddes vntill their resurrection at the last day which shall bee to their immortall happinesse and glorie Explication and proofe It is verie true As we may perceiue by that which wee reade in diuers places of the holy Scripture For as touching the wicked and the vncomfortablenes of the death and state at them yea though they be buried as the faithfull are reade Psal 49.14 and Iob 18.12 13 14. and chap. 20.4 5 6 7. And for the comfortable estate of the godly euen in respect of their bodies which doe rest and as it were sleepe peaceably in their graues reade Isai 57.2 and Iohn chap. 11. verse 11. Matth. 27.52 Act. 7.60 and chap. 13.36 and 1. Thes 4.15 But this we must know that the ground of this comfort to our soules from the comfortable estate of our bodies lying and resting in the graue it resteth in this that our Sauiour by his buriall and continuance in the graue for a while hath infinitely more sweetely perfumed our graues then his owne was with all that mirrhe and aloes wherewith Ioseph and Nicodemus embalmed his body So then though it be an vncomfortable thing to the nature of euery man to die and thereby to haue the body seperated from the soule and turned to dust yet in our Sauiour Christ we haue a sweete comfort against it seeing he hath as it were brokeÌ„ the yee or rather paued the way before vs. It is true that there is a great difference betwixt the buriall of our Sauiour and our buriall and betwixt his continuance in the graue and our continuance For he continued but a short time and his body saw no corruption but ours lie a long while and doe corrupt Neuerthelesse seeing in the death and buriall of our Sauiour wee haue the ground of our comfort that as he rose out of the graue and vanquished death so shall we by him it neede not neither ought it to discourage vs but rather put vs in good comfort seeing as we know a thousand yeares with the Lord are but as yesterday when it is past and as a watch in the night Ps 90 4. and 2. Pet. 3.8 And accordingly hee knoweth when and how to awaken euerie one and to raise vp all in due time euen as if they who haue beene longest dead had beene dead but a day or two since Thus then wee see that the buriall of our Sauiour ministreth vnto vs this second comfortable consideration to our faith in Christ buried and laide in the graue after the manner of other men though there be some speciall difference to be considered as hath beene herein obserued Question But
sinne and Sathan represented by the healing of the serpents stinging to the recouering of all those that should looke vp vnto it Num. cha 21.8.9 and Iohn 3.14.15 Moreouer ch 24.15.16.17 Moses hath recorded a prophesie of our Sauiour Christ concerning his comming into the world and of his glorious gouernment ouer his Church from the mouth of Balaam euen a holy prophesie though this Balaam himselfe was a prophane man In Deuteronomie Moses setteth downe a prophesie Deuteronomie euen the holy promise of God that he would send our Sauiour Christ to be a most high and holy prophet to teach command the whole Church and that he would giue him such a soueraigne authority in the same that whosoeuer would not heare and obey him should die the death ch 18 ver 18 c and Act 3 21 22 c. In the booke of Ioshua ch 5 13 14 15. Ioshua The Angel which appeared to Ioshua whom he worshipped was the sonne of God the second person in the Trinitie euen he that is our Sauiour the Prince both of men and Angels Iudges The Iudges in the booke of the Iudges are called Sauiours as being to the Iewes figures of Christ that great Sauiour appointed of God to nourish in them the hope of eternall saluation by him Ruth The booke of Ruth directeth to that family of the which our Sauiour was to come according to the flesh in that he was to be man Samuel Kings Chronicles The books of Samuel Kings Chronicle they also do determine the family euen the house of Dauid of whom our Sauiour was to come And of him was King Dauid and King Salomon speciall types and figures as may appeare Psal 2. and Psal 45. and Psal 72. Read also Psal 132.10 and Hos 3.5 where our Sauiour is spoken and prophesied of vnder the name of Dauid And the Prophet Samuel is reckoned among the chiefe of those that spake before of Christ Act. 3.24 Ezra Nehemiah The reedifying of the Temple was a pledge vnto the people of God that the Lord the redeemer should come into it as Malachie prophesieth cha 3.1 Yea and in this respect it is that Haggai prophesieth that the glory of the last house should be greater then that of the first was chap. 2.10 Iob. The ancient and comfortable profession of Iob cha 19.25 saying I am sure that my Redeemer liueth it must needes haue a respect to Christ insomuch as God is not the redeemer of any but through him Psalmes The booke of the Psalmes is a plentifull treasurie of prophesies concerning our Sauiour Christ Of his zâ—ale for the glory of God Psal 69.9 Of the preuailings of his kingdome from very small and contemptible beginnings if we looke to the iudgement of the wicked of all sorts both Iewes and Gentiles Ps 2. Of his betraying by Iudas Psa 41.9 Of his crucifying reproches vpoÌ„ the crosse Psa 22. Of his thirsting vpon the crosse Ps 69.21 Oâ— his resurrection Psa 2. ver 7. as the same verse is interpreted by the Apostle Paul Act. 13.33 And againe of the same his resurrection Psa 16. Of his ascension Psa 68.18 as it is interpreted Eph. 4.8 And more iointly of his coming into the world of his ascension vp into heauen of his roiall gouernment ouer his whole Church both Iewes and Gentiles we haue a most liuely and as we may say a graphical description and prophesie Psal 47. Likewise of his sitting at the right hand of God and of the perpetuity of his most victorious and triumphant kingdome Psa 110.1 c. Read also Ps 4â— 6.7 compared with Heb. 1 8 9 And Ps 102.25.26 27. compared with Heb. 1 10.11.12 And Psa 1 â—8 22 The stone saith the holy Psalmist which the builders refused is the head of the corner This was the Lords doing and it is marueilous in our eyes And Psa 132.11 Gâ—d hath according to his promise and oath set him vpon the throne of Dauid Yâ—a he is the Lord and King of Angels also Psa 97 7. Heb. 1.6.7 Thus as waâ— saide wee may perceiue that the booke of the Psalmes is full of very direct and plaine prophesies of our Sauiour Christ both concerning his humiliation and sufferings and also concerning his exaltation and glory Prouerbs In the 8. ch of the Prouerbs the eternity of the Sonne of God our Lord Iesus Christ is notably argued froÌ„ a comparison with the workes of Gods creation before all which he was yea before there was any time at all for them to be created in And in the last chapter but one he is prophesied of as good interpretres doe not lightly deeme vnder the names of Ithiel and Vcal Song of Songs As for the Song of Songs it singeth altogether the affiansals and espousage of his Church vnto him which hee vouchsafeth to take vnto himselfe in that most neare coniunction and spirituall bond to the end he might deliuer it from all spot that he might adorne it with perfit beauty yea that he might make it eternally happy the which things are such as none but God himselfe can possibly do And therfore we may conclude that this Song is an vndoubted proofe of the Deity of God our Sauiour Christ according to that Hos 2.19 I wil marrie thee for euer vnto me c. Let vs now come to the holy Prophets And first of all to the Prophet Isaiah Isaiah The Prophet Isaiah is not without cause esteemed aboue all the rest the most Euangelical Prophet This holy Prophet doth in the 4. cha of his prophesie ver 2. c. foretell of the coÌ„ming of our Sauiour Christ to his Church vnder the name of a bud or sprout and therewithall what excellent fruites shall growe to the euerlasting benefit of it by him In the 14. ver of the 7 cha we read how he prophesied in plaine and expresse termes of his conception birth and that also miraculously by the holy Ghost of a virgine whose name also he there foretelleth shewing that hee should be called Immanuel that is to say God with vs and thereby plainly signifieth that hee should be both God and man in one Person of a mediator for vs and so the ground and foundation of all our helpe and stay Likewise hee prophesied of his birth so certainly as if hee had beene at that time already borne and therewithall he describeth the most high diuine excellencie of his Person and the eternity of his spirituall heauenly kingdome cha 9. verses 6.7 And cha 11.1 c. he foretelleth the family of the which he was to descend and take the nature of man together with the most excellent and diuine vertues which he should be endued withall euen in that hee was to be the Sonne of man In the 42. ch 1.2 c. he describeth the most mild manner of his conuersation and that he should neuerthelesse mightily preuaile by the preaching of his Gospel both to
them a blessed estate after this life like to the holy Angels verse 7 And finally that in due time the Lord would send our Sauiour Christ to his Church in mans nature of whom he speaketh vnder the name of a branch I will bring forth saith he the Branch my seruant v 8. Likewise in the 4. ch the Prophet declareth that the same Angel Iesus Christ the Son of God sheweth him in an other vision the prosperous successe of Zerubbabel the prince of the people a figure and type of Christ in building the materiall Temple of Ierusalem after their returne out of Babilon notwithstanding all the contrary indeuours of their malignant malicious aduersaries And therwithall figureth out the euerlasting fauour of God toward his church through Ch and the spirituall gifts graces which he minded to bestow vpon it continually like as the oliue branches which the Prophet saw nourished the lampes of the golden candlesticke to burne and giue light without ceasing For this is fulfilled onely in by our Saui Chr from whose light we haue all our light and of whose fulnes alone we receiue grace for grace as the EuaÌ„gelist Iohn affirmeth ch 1.16 In the 6. ch vers 12.13 the Prophet sheweth that vnder the type of Iehoshua the high Prist who was a figure of the maÌ„ whose name should be Natzrath that is a branch or sprout he was informed againe of the coÌ„ming of our Sa Ch the Sonne of God in the natue of man and of the vniting of the whole Church together in one by him This was fulfilled in that hee being brought vp in Nazareth did therof patronimically as we may say from the place of his education take a kind of Sirname to be called a Nazaritane in that from thence he proceeded to preach the Gospell of saluation c. as hath bin declared before In the latter end of the 8 ch he prophesieth of the calling of the Gentiles to be one Church vnited with the Iewes by the preaching of the Gospell mentioned euen now In the 9. ch verse 9. he prophesieth of the princely comming of our Sauiour to Ierusalem to reforme the abuse of the Temple thereby to declare his souereigne authoritie ouer his Church the which was fulfilled as the Euangelists doe all of them testifie with great power and glory though not after a worldly pompous manner Mat 21.1.2 3. c. 16. Mark 11.1 c. 12. Luke 19.29 c. 40. Iohn 12. verse 12 c. 16. In the 10. ch he prophesieth of the mightie preuailing of the kingdome of our Sauiour Ch that should be by the Preaching of the Apostles v. 6.7 c. In the 11. ch he prophesieth of the most intollerable ingratitude of the Iewes argued by their buying and selling of our Sauiour at so vile a price as Iudas the traitor sold him and as the chiefe Priestes and the other Rulers of the Iewes bought him verses 12.13 fulfilled Mat 27.3.4 5. c. 10. In the 12. ch he prophesieth of their crucifying and piercing of him on the crosse with the speare verse 10. fulfilled Iohn 19.34.37 But yet so as therwithall he prophesieth also of the true repentance of the faithfull in that they with godly sorrowe for their sinnes should looke vp to him whom they had pierced And in the beginning of the 13. chap he prophesieth of other fruites of the comming of our Sauiour both to Iew and Gentile whosoeuer should truly beleeue in Christ and repent of their sins namely that they should haue remission of sinnes through that fountaine of blood and water which issued from the hands feete and sides yea from both the body and heart of our most blessed propitiatorie and peace-making Sauiour Moreouer that our Sauiour Christ as he had prophesied in the former chap should cut off and rid his Church of false Teachers and restore a sinceare and faithfull ministerie vnto his Church the which he would blesse to the seperating of those that be his from the rest so as he of his free grace professing and declaring himselfe to take them for his people they should likewise by faâ—â— professe and acknowledge themselues to take him for the Lord their God Finally in the last chapter Zechariah The proofe of his resurrection by his fourth appearance prophesying of the destruction of the Iewes by the Romans because of their rebelion against our Sauiour Christ he doth therwithall comfort the remnant of the faithful among the Iewes and all beleeuing Gentiles that God would haue a most merciful regard of theÌ„ as the allegorical descriptioÌ„s of the holy Prophet doe notably giue the vnderstanding Reader easily to conceiue Malachie Malachie the last of the Prophetes of the olde Testament foretelleth the coÌ„ming of our Sauiour into the Temple as being the very true Lord of it and that most holy Angell of the covenant of God who had in the person of an Angell and in the likenes of man so often represented himselfe to his seruants the Patriarkes Princes and Prophets from time to time The manner and end and effect of his comming in the very true nature of man he likewise foresheweth chap 3.1.2.3.4 And also of the comming of Iohn the Baptist immediately before him chap 4. verses 5 6. Like as the Prophet Isaiah had prophesied many yeares before this chap 40.3.4 The which was fulfilled by the testimonies of the holy Euangelist Mat 4. verse 3. Marke chap 1. verses 1.2.3 c. Luke chap 3. verses 3.4.5.6 And by the testimonie of Iohn the Baptist himselfe as the Euangelist Iohn witnesseth chap 1.23 And our Sauiour Christ Mat 17.9.10.11.12.13 Thus then we may plentifully perceiue yea though we haue not called to minde all that Moses and the rest of the holy Prophets haue written of our Sauiour Christ that our Sauiour might as he did very iustly reproue his Disciples for that they had made no better vse of their reading and hearing of the holy Scriptures read and interpreted vnto them yea if it had beene for no more then their neglect of his owne most sacred and diligent preaching vnto them Whereby doubtles if they had well attended and marked they might haue beene aboundantly relieued and furnished against euery scruple and doubt which caused them to call into question whether hee were the true Messiah or no and namely against that offence or scandale which arose from his sufferings and death For as it appeareth plainly by that which hath beene rehearsed Moses and the rest of the Prophets aime at these two points first to foretell the sufferings of our Sauiour and then the glory which was to followe the same yea euen his sufferings vnto the death and after that his resurrection and ascension c. And thenceforth also the calling of the Gentiles his princly gouernment ouer his whole Church and whatsoeuer else belongeth to the glorifying of the name of God through the same our blessed Lord and Sauiour to whom be all praise and glory
of leaue and not conteining an absolute commandement because wee doe not reade that Thomas did so much as our Sauiour offered and was â—eady to permit him Neither doth our Sauiour afterward speake of Thomas his touching his hand or his side but onely saith thus Thomas because thou hast seene me thou beleeuest It may be therefore our Sauiour gaue Thomas the grace to be ashamed of himselfe presently vpon the offer and sight of the print of the nailes like as the childe wained from the breast seemeth some long time after to be fond of the mothers bosome and yet when she sheweth it the dugge is ashamed to sucke This I say it may be that Thomas hauing the grace giuen him to consider the diuine manner of our Sauiour his comming among them and his diuine knowledge of his words spoken when our Sauiour as hee knew well was bodily absent was ashamed of himselfe and saw his former errour and rash wayward and fond childishnesse euen by the gentle and gratious rebuke of our Sauiour saying he thou not faithlesse but faithfull And therefore would proceede no further but crieth out as one both professing himselfe ouercome to beleeue as also crauing forgiuenesse and pardon of his former vnbeliefe saying Oh my Lord and my God As though he should haue said what needeth any further proofe I doe acknowledge thee to be my Lord and my God euen thee whom I see and know to be very true man before me But howsoeuer it was whether Thomas did proceede to feele eyther hand or side or neither of them this may certainely well be concluded that he in the vttering of these wordes enlightened with a singular grace to make a most liuely profession of the true christian faith concerning both the Person and also the office of our Sauiour with a particular application of the fruites and benefites of either of them to himselfe in that he beleeueth in him as being his Lord and his God wherein resteth the nature and very esse or being of the true iustifying faith And it is certaine also that whether Thomas proceeded to put his finger into hand or side or no yet it could not be that any touching or handling could haue had this operation had not our Sauiour touched him most effectually with the finger of his most holy Spirit as we haue touched once before All was therefore of the wonderfull grace and mercy of our Sauiour towards this most poore and fraile incredulous and vnbeleeuing Thomas And thus the third fourth and fift branch of the mercy of our Sauiour toward him are lincked together in one to wit the permission rebuke and correction of that grosse errour wherein Thomas had slept securely a whole weeke before Neuerthelesse touching the rebuke let vs more particularly and very carefully obserue that our Sauiour bidding Thomas not to be faithlesse noteth therein the wofull estate of a faithlesse man and in saying but be thou faithfull he sheweth wherein the happinesse of a man consisteth Yea let vs well note that our Sauiour in speaking these words did both cure and remoue the euill and also gaue coÌ„ferred the coÌ„trary grace as it is euideÌ„t by the fourth fifth branch And now finally in the sixth place as it was a singular mercy of our Sauiour to Thomaes to passe by his grosse sinne so gently and patiently as he did he looking onely to the cherishing of that grace which now he had vouchsafed vppoÌ„ him in that he saith Thomas because thou hast seen me thou beleeuest as though he should say thou hast receiued a great mercy in that thy great sin being couered thou hast the gift of faith bestowed vpoÌ„ thee infinitly of more worth then all thy bodily seeing or feeling could haue brought vnto thee as this I say was a great blessing to Thomas as our Sauiour giueth to vnderstand so hee doeth therwithal plainly affirme that it is yet a more blessed thing a more excelleÌ„t obedience of faith for any to beleeue from the bare naked testimony of the word which is the most kindly instrument of faith though they haue not to that end the bodily sight of Christ nor the print of the nailes and speare in his flesh to looke vpon For this knowledge of our Sauiour Christ from the word is the most excellent and pure knowledge as the Apostle Paul giueth to vnderstand 2. Cor. 5.16 And accordingly that faith which resteth it self sheerly vpon the word rightly vnderstood is the faith which is much more pretious then the gold tried in the fire 1. Pet. 1.6 7 8 9. This most pretious faith no doubt but Thomas had and so the rest of the Apostles Yet because it had as it were a more carnall beginning therefore in that respect our Sauiour humbleth theÌ„ all by shewing them the imperfections of their weak feeble faith as it were from the cradle and first swadling bands thereof So then it may iustly be a notable incouragement to vs whosoeuer of vs doe truly beleeue concerning that great blessing which God hath vouchsafed vs in giuing vs this grace to beleeue in our Sauiour Christ at this day though we neuer saw him bodily seeing it is no whit inferiour to their blessing who did so behold him if happily we shall be found truly thankfull dutifull to the Lord God our Sauiour as we ought to be For not only were they blessed Math. 13.16.17 but wee also are blessed as this saying of our Sauiour to Thomas sheweth Yea a thousand fold more blessed are they that neuer saw yet beleeue then they that saw euery day and yet had not the grace to beleeue according to that excellent admonition of our Sauiour Luk 13.24 c. Striue to enter in at the straight gate c. For otherwise as our Sauiour saith there it shall be in vayne for any to alledge and say We haue eaten and drunke in thy presence and thou hast taught in our streetes c. Thus our Sauiour Christ diuideth his blessing in that he professeth himselfe to be not onely a blessing to his Church while hee was bodily present vpon the earth but much rather after his ascension into heauen though he be bodily absent insomuch as from that time hee was and still is more abundantly present by his holy Spirit and the manifold graces thereof According as he had told his disciples before Ioh. cha 16.7 I tell you the truth it is expedient for ye that I goe away for if I goe not away the Comforter will not come vnto you c. These things thus considered and namely that our Sauiour pronounceth those blessed whosoeuer beleeue in him according to all that is written of him in the holy Scriptures though they neuer had the bodily sight either of him or of the print of the nailes and speare in his flesh yea though they neuer saw him either before his resurrection or since It is cleare that they which would extend these words of beleeuing
and man when he is some time in the holy Scriptures said to haue descended from heauen before as well as to be now ascended vp into heauen Iohn 3 13 Eph. 4 9.10 For this is spoken by that trope or figure of speech which Diuines call the Communion of Proprieties that is when by reason of the two natures vnited in one person that is communicated to one nature which is proper to the other or that to both which is properly agreeing onely to one of them Thus therefore to speake properly the God-head either in the holy Trinitie or in the person of our Sauiour Christ the mediatour can neither ascend nor descend But the humanitie of our Sauiour Christ and namely his body which is most properly and sensibly apt to change the place did according to the most proprietie of speech that may be ascend vp from the earth into heauen Yea so that as when it was here belowon the earth it was not in heaueÌ„ nor in anymore places but one on the earth at one the same time according to the speech of the Angel Luke 23.26 He is not here but is risen so now being in heauen it is not one the earth according as our Sauiour himselfe had told his Disciples before Mat 26 11. yee haue the poore alwaies with yee but me yee shall not haue alwaies And according to the saying of the Angels in the first of the Acts. And of the Apostle Peter cha 3 21. whom the heauens must containe vntill the time that all things be restored c. The heauen which our Sauiour is ascended into is not the aierie region which is sometime called by the name of heauen namely when the Scriptures speake of the fowles of heauen or of the cloudes of heauen neither is it any vpper region or that which is vsually called the firmament euen to the highest that we see in which respect the starres are called the starres of heauen but it is that which is aboue all that spreading which wee see euen that which the Apostle Paul calleth the third heauen 2. Cor 12.2 That is to say It is neither the neither part of the aier nor any vpper part of that which wee see but it is a third aboue them inuisible vnto vs and as he saith Eph 4 10. farre aboue all these visible heauens The which also are called oftentime in the olde Testament The heauens of heauens Deut 10.14 1. King 8.27 Psal 148.4 that is the most high heauens Psal 68 33. The which heauens are called also the holy pallace of the Lord where his throne is and his sanctuarie c. Psal 14.4 and Micah 1 2. his holy Temple Read also Psal 113.4 The Lord is high aboue all nations and his glory aboue the heauens To this place of glory is our Lord Iesus Christ ascended euen to the right hand of the throne of God Heb 12.2 insomuch as such an high Priest it became vs to haue as should be made higher then the heauens as wee read in the same Epistle chap 7 26 Read also chap 4 14 chap 6 19 20 And thus we may perceiue the true meaning of this Article and what proofs we haue to warrant and confirme the same vnto vs. It is the more diligently to be marked of vs because by the right vnderstanding and beliefe of it wee shall by the grace of God be easily freed from very grosse errours and heresies contrary to the true Christian faith wherewith the world hath beene misled in the Antichristian Church of Rome by the space of some three or foure hundreth yeares in the opinion of transubstantiation in the Sacrament of the Lords Supper The Comforts and otherwise in the report of some bodily appearance of our Sauiour vpon earth since his ascension yea and by some other not able all at once to cast away that â—euen of transubstantiation out of their hearts haue of latter yeares fancied a consubstantiation in the same Sacrament But all in vaine as this Article rightly vnderstood and beleeued as was faide will easily shew For so much as this is most certaine that our Sauiour Christ did ascend vp into heauen really substantiaâ—ly visibly locally bodily and in his humane nature totally and that with a determinate minde and purpose there to continue till the ende of the world for it is affirmed expressely that hee went away hence Iohn 14 2. that hee left this world chap 16 28. that hee was carried vpward into heauen Luke 24.51 And that the heauens must containe him Acts 3. it is of as great certaintie that since the time of his ascension he neither hath bin is or will be bodily present with his Church in or out of the Sacrament but onely by his diuine spirit though in more gracious and speciall manner both by his word and by his Sacrament then euer he was in former times or by any other meanes besides before this his ascension vp into heauen not by descending bodily downe to the faithfull but by sending his holy spirit into them and by causing their hearts by faith to ascend more liuely and spiritually vp vnto him And as for this Popish transubstantiation and the other like errour of consubstantiation so neare of kinde vnto it as the Church hath well wanted that absurd conclusion by the space of more then twelue hundreth of yeares after the ascension of our Sauiour vntill the Laterance councill held vnder Pope Innocentius the third anno Domini 121 5 and this other till three or fourescore yeares since so may we iustly cast them away at this day and looke vp to our Sauiour Christ and apprehend him and long after him onely spiritually and by faith vnto the time of his promised comming againe at the ende of the world as all true beleeuers not misled in this point haue alwaies done Hetherto of the meaning of this Article THe promise is next to be inquired into Question Haue we any promise that our Sauiour Christ is ascended vp into heauen for our benefit Answer The generally promise that God hath made to giue our Sauiour to the benefite and saluation of his Church may well be an assured confirmation vnto vs that as hee was conceiued borne dyed and rose againe for vs so that hee hath on our behalfe and for our further benefite ascended vp into heauen But beside the generall promise of God wee haue the particular promise and warrant of our Sauiour himselfe We haue so indeede as will be manifest by the opening of the benefites and comforts thereof which come now in the next place to be considered of vs. LEt vs therefore forth with come vnto them Question Which may they be Answer First and formost it is a benefit of singular comfort that our Sauiour Christ immediately before his ascension so soone as he had made his will fully knowen to his Apostles touching the matters and ordinances of his kingdome to the behoofe of his whole Church he did to the
many things and death it selfe which now ouerthroweth all shall then be for euer ouerthrown Yea as we may adde yet further all authoritie both ciuill and ecclesiasticall though of necessarie vse now shall then cease as being of no further vse in the kingdome of heauen insomuch as the causes of this course of gouernment shall then bee remoued to wit all ignorance of iudgement and all peruersenes and stubbornenes of affection c. It is therefore I say as certaine as the former that our Sauiour shall rule in another manner not in the middest of his enemies nor by such ministeriall seruices of men and Angels as for the present and euer since his ascension hee hath done but most sweetly and peaceably as among his friendes and dutifull subiects and more immediately by his holy spirit all the rebells and disturbers of the most sacred peace of his kingdome being for euer vtterly cast out into their owne place and as it were a prison of eternall woe and torment according to that grand commission which our Sauiour had receiued of the Father in that behalfe And thus it may be euident that the Apostle speaketh not generally that our Sauiour shall lay downe all regencie and kingdome but onely that part of it which was temporarie and to continue no longer then the time of this present euill world while yet the occasions of that kinde of gouernment are to remaine Vrsinus It is a true saying of a learned man Sic filius tradet regnum Patri vt sibi tamen ipsi subijciat omnia Non igitur sibiipsi sed alijs regnum abrogando tradet regnum Patri Piscator c. And an other Cum regnum tradiderit Deo Id est cum desinet ita regnare vt nunc regnat dominando scilicet in medio inimicorum quam potestatem a Patre accepit c. Alioquin Pater nunc regnat per Filium Filius in aeternū regnabit cum Patre sed alio modo hostibus sc omnibus subiectis But yet for all this the doubt is not fully cleared For the holy Apostle saith further that when all things shall be subdued vnto God then shall the Sonne also himselfe be subdued vnto him c. that God may be all in all Question What therefore is furthermore to be answered to this Answer This subiection of the Sonne is in no wise to be so taken as if the holy Apostle meant to note any abrogation or diminishing of his Kingly dignitie considered simply in it selfe much lesse any inferioritie of his diuine person more or otherwise after the end of the world then since his ascension to the right hand of God There is indeede no reason why wee should take the meaning of the Apostle to be so Explicatiō proofe For our Sauiour being once aduanced in his humane nature as a fruite of his most worthy obedience to his Father continuing still euery way as perfitly worthy euen to the ende of the world and being also so to continue for euer as well as at any time before Why should wee once imagine that there should euer followe any abasing of his glory or diminishing of his power authoritie And as for the Deitie of his Person seeing he was therein equall to his Father euen in the dayes of his humiliation as hee himselfe hath affirmed saying I and my Father are one Iohn 10.30 How should wee conceiue that now after his exaltation there should followe any the least Eclipse Question How then are wee to vnderstand the word of Subiection which the Apostle vseth Ans Our Sauiour Christ as we are here to consider is both God and man in one Person of a Mediatour And likewise in that he is a Mediatour betwixt God and man he is as we know sometime compared with God the Father and sometime he is spoken of in respect of his Church Now therefore as he is a Mediator Christus inferior est Patre quoad humanitatem natura officio quoad Diuinitatem vero non natura sed officio tantum Vrsinus Christus quatenus Deus est cum Patre nos subiectos habet quatenus est Sacerdos nobiscum Patri subiectus est August lib trin 1. cap 8. and in that respect compared with God the Father he is in regard of this his mediation to him his inferiour and so will for euer shewe himselfe to be in subiection to him as he is at this day and so hath beene euer since his ascension in heauen But on respect of his Church for whom he is a mediatour he is and shall alwaies remaine a King or Prince and a most soueraigne Lord and Sauiour vnto it Expli It must needs he so For else how should it be truly said in the holy Scriptures that he remaineth a king for euer and that of his kingdome there shall be no end Wherefore yet further that we may by the grace of God helpe ourselues to the vnderstanding of this high mysterie it is to be obserued that our Sauiour Christ is to be considered of vs either more distinctly a part by himselfe as he is the head of his Church or else as he hath his Church as his spirituall members mystically vnited vnto him And in this latter consideration is the subiection of our Sauiour chiefly to be vnderstood For thus it shall be most cleare and manifest that Christ in his members shall be subiect to the diuine man she of God Neuertheles this also must we vnderstand withall that the subiection of our Sauiour Christ and his church which now we speake of shall not be any debasement either to Christ or to it but such a subiection as shall be crowned with perfit glory and chiefly touching our Sauiour who must by all right haue a prehemmence aboue all without measure To the which good purpose well obserueth Maister Beza Annot Maier that there is in this word Subiection a figuratiue antanaciasis to be respected in that it is vsed in this matter concerning the Son of God together with his Church in a contrary sence to the same word as it is to be taken immediately before where it is vsed to note the Subiection of the enemies of God and his Church by his subduing and suppressing of them For their subiection shall be enforced against their wills and to their most miserable and wofull thraldome for euer through the most righteous iudgement of God But the subiection of our Sauiour as the head and so consequently of his Church as the members of his mysticall body it shall be most voluntarie and willing and all one with their perfect glorification vnder the most gracious immediate gouernment of God world without end For it shall be a subiection to God in perfect freedom from all aduersaries in the enioyng of a most bl ssed eternal peace c. So that this word of Subiectiō is vsed rather in way of emplification then otherwise And that to the singular comfort of
may see an almightie power ascribed to the holy Ghost yea euen the almightie power of God seeing none is almightie but he alone And next vnto this who can doubt of the infinite perfection and fulnes of his holines considering that he is in this respect in a speciall manner and in way of a most chiefe excellencie in himselfe aboue all Spirits called the holy Ghost as was obserued in the beginning And in respect of all the elect the Spirit of sanctificatton because all their holines is wrought by him Rom 1 4. And 1. Peter 1 2. And 2. Thes 2.13 Hee is also a most pure and cleane Spirit infinitely contrarie to all vncleane Spirits of men 1. Cor 6 11. and verses 17 18.19.20 And Gal 5 16. c and to the wicked Angels branded by the reprochfull name of vncleane or foule Spirits Marke 1.23 c c 27. And chap 5 2. c. Let vs now come to the rest Question What proofe haue you that the holy Ghost is infinite in all perfection of wisdome Answer In this respect saith the Prophet Isaiah who hath instructed the Spirit of the Lord and who was his counseller or taught him Explicatiō proofe So saith he indeed chap 40.13 And seeing he hath done all things in excellent wisedome without the aduise or counsell of any creature in any point it is plaine that he hath all perfection in and of himselfe The same also may appeare with like euidence and plainnes from the testimonie of Saint Paule 1. Cor 2.9.10 The things saith he which eye hath not seene nor eare hath heard c. God hath reuealed them vnto vs by his Spirit for the Spirit searcheth all things yea the deepe things of God c. Which things also saith the same Apostle as it followeth we speake not in wordes which mans wisedome teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall things And againe chap 12. verse 4. c. after that he hath reckoned vp the manifold gifts and graces which God bestoweth vpon his Church wisedome knowledge discerning of spirits c. Hee concludeth that there are diuersities of gifts but the same spirit as was alledged before This spirit giueth our Sauiour gifts aboue measure as wee haue seene alreadie and the Church of Christ all aboundance from his fulnesse teaching them in all wisedome c. And therefore he must needes be in himselfe infinite in wisedome Now that we may proceed Question What proofe haue you that the holy Ghost is likewise infinite in all perfection and constancie or vnchangeablnes in truth Answer In this respect he is called the spirit of truth yea that spirit of truth which is incomparable and pierles euen the very truth it selfe Explicatiō proofe It is our Sauiours owne testimonie Iohn chap 14.17 and chap 16.13 And the testimonie of his faithfull Apostle Iohn 1. Epistle 5 6. The spirit is truth And therefore also is it affirmed that those things which the spirit hath foretold must needs be performed according to that saying of the Apostle Peter Act 1.16 This Scripture must needes haue beene fulfilled which the holy Ghost spake by the mouth of Dauid c. Moreouer Ephes 1 13.14 The faithfull are sealed with the holy spirit of promise which is the earnest of our inheritance vntill the redemption of the possession purchased vnto the praise of his glory And ch 5.9 The fruit of the spirit is in all truth And 1. Ioh 5 7. he is a ioynt witnes of the truth together with the Father and the Sonne and of equall authoritie and credite therein with them Question And is he also of the same perfection of diuine goodnes and mercy with them He is so Answer and thorefore is called the Spirit of grace and compassion or as some translate of supplication and introatie Explicatiō proofe So we read Zech chap 12.10 and Heb 10.29 And the holy Ghost is so called because he both giueth grace and also certifieth vs of that grace and fauour and of that pitie and compassion which both the Father and the Sonne beare toward vs yea and stirreth vs vp and teacheth vs howe to intreate the same For as the Apostle saith Rom 5. verse 5. The loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. And chap 8.16 The Spirit beareth witnes with our Spirit that we are the children of God And in the same cha verse 26. The Spirit also helpeth our infirmities for we knowe not what to pray as we ought but the Spirit it selfe maketh requests for vs with fighes which cannot be expressed c. Moreouer Gal 5.22 Loue ioy long suffering gentlenes and goodnes are the fruites of the Spirit in vs. And Ephes 5 9. The fruite of the Spirit is in all goodnes And therefore the holy Ghost himself is in himselfe most good and gracious And so we read Nehem 9.20 and Psal 143.10 He is called the good Spirit of God And 2. Cor 3 6. The Spirit giueth life And verse 17 Where the Spirit of the Lord is there is libertie And therefore also hee is in himselfe most free working and distributing all things as it pleaseth him 1 Cor 12. verse 11. There is one special attribute of the diuine nature or Godhead yet behind namely righteousnes or iustice Question What proofe haue you therefore that the holy Ghost is infinite in al perfection of iustice together with the Father and the Sonne Answer In the 30. chap of Isaiah verse 1. Woe to the rebellious children saith the Lord who take counsell but not with me and couer with a couering but not by my Spirit that they may lay sinne vpon sinne c. Explication proofe Here it is plaine that the Spirit of God can abide no iniquitie no more then either of the other persons in the God-head And beside our Sauiour himself rehearseth it for a diuine propertie of the holy Ghost to rebuke the world of sinne which is vnrighteousnes and to shewe where true righteousnes is to be found namely in Christ through faith and not in mans own corrupt and sinfull nature or workes In which respect the Apostle Paul saith that our Sauiour was iustified in the Spirit 1. Tim 3 16. without whose righteousnes apprehended by faith through the Spirit none can be iustified in the sight of God 1 Cor 6 11. Neither can we without the sanctifying grace of the same Spirit through Christ performe any dutie of righteousnes For it is the fruite of the spirit alone which is in all righteousnes Ephes 5 9. And they onely Who are led by the Spirit of God are the Sons of God Rom 8 14. And 1. Cor 12 3. No man can say that Iesus is the Lord but by the holy Ghost As touching the rest they prouoke the Spirit of God against themselues to their destruction Isai 63 10. They rebelled and vexed his holy Spirit therfore was God turned to
offices and functions Yet so as all tend to the common conseruation and benefit of the whole as it is in the diuerse members of the naturall body And thus in a mysticall and spirituall vnion with our Sauiour Christ by the Spirit through faith the Church hath also a holy communion or as wee may say a communitie or common vnitie as touching the seuerall parts or particular members thereof among themselues This is briefly the summe and scope of all The which that we may the more fully conceiue we are to vnderstand that the communion of Saints is of two sorts as also their vnion is For first all they to whom this name of Saints rightly agreeth that is to say all the true members of the Church called iustified and sanctified in our Lord Iesus Christ they haue by the mediation of the same our Lord Iesus their vnion with God the Father and the holy Ghost and they haue also their vnion among themselues as our Sauiour prayeth Iohn 17.11 Holy Father keepe them in thy name euen them whom thou hast giuen me that they may be one as we are And againe verse 20. c. I pray not for these alone saith our blessed Sauiour but for them also which shall beleeue in me through their word That is through the word of God which my disciples shall preach That they all may be one as thou O Father art in me and I in thee euen that they may be also one in vs that the world may beleeue that thou hast sent me And the glory that thou gauest me I haue giuen them that they may be one as we are one I in them and thou in me that they may be made perfit in one And 1. Cor. 6.17 He that is ioined to the Lord is one Spirit And as they haue their vnion thus with God and also among themselues so haue they likewise both their coÌ„munion with God the Father by the means of our Sauiour Christ his Sonne and through the holy Ghost and also by the same Spirit their communion fellowship among themselues As 1. Cor. 1 9. God is faithfull by whom ye are called vnto the fellowship of his Sonne Iesus Christ our Lord And 2. Ep. ch 13. ver 13. The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with ye all Amen And 1. Iohn 1. verses 3.4 â— 6.7 That which we haue seene and heard declare we vnto you that ye may also haue fellowship with vs and that our fellowship also may be with the Father and with his Sonne Iesus Christ c. And Ephe. ch 4.3.4.5.6 Endeuouring to keepe the vnity of the Spirit in the bond of peace There is one body and one Spirit euen as ye are called in one hope of your vocation There is one Lord one faith one baptisme one God Father of all who is aboue all and through all and in ye all Read also verses 11.12 c. He therfore gaue some to be Apostles c. For the gathering together of the Saints c. Till we all meete together in the vnitie of faith and knowledge of the Sonne of God to a perfit man c. Whence it followeth that neither can the body of the Church liue without our Sauiour Christ the head thereof neither yet any member of it being seuered from the rest of the body This both vnion and communion with our Sauiour Christ and among our selues it is not by any commixtion of substances or confusion of qualities but by faith apprehending Christ and by loue working among our seluâ—s And either of these by the vnsearchable operation and bond of the Spirit incorporating vs into Christ maketh vs of one heart minde and spirit in a sweete consent both with our Sauiour Christ 1. Cor. 6.17 and also among our selues Act. 4.32 and 1. Pet. 1.22 But let vs more distinctly inquire of the communion of Saints according to certaine branches seuerall degrees for the more cleare opening of it And first insomuch as all our spirituall vnion and communion both with God also among our selues with all faithful Christians is grounded vpoÌ„ that vnion coÌ„munion which we haue with the only begotten Son of God our Lord Iesus Christ let vs consider what manner of communion that is What haue you learned concerning this point Question Answer I haue beene taught that our communion with our Sauiour Christ consisteth in these foure things First in our partaking of the merit of his sufferings and obedience to God for vs. Secondly in our partaking of Christ himselfe in either nature of his Person as being both God and man the head of his Church Thirdly in our partaking of the vertue and efficacie of the same his diuine Person and of all that he hath wrought and suffered for vs in the same Fourthly in our partaking of his dignity in that through his grace God hath adopted vs to be his children and made vs all Kings and Priests vnto himselfe Explication and proofe Touching the first of these points of our communion with our Sauiour Christ read Rom. 5.19 By the obedience of one many are made righteous And Ephes 1.7 We haue our redemption by him through his blood That is wee are by his death ransomed from that most miserable captiuity thraldome wherein wee were through sinne vnder the wrath of God and tyrannie of the Diuell This our partaking of the merit of our Sauiours death and obedience is the ground of the other points which follow touching his Person and the whole efficacie of his diuine grace and power working in vs and therefore wee doe reckon it in the first place Concerning the second point this we must alwaies remember that our partaking of either nature of the diuine Person of our Sauiour God man must be vnderstood according to the coÌ„municable properties of either nature For albeit the diuine nature is in vs though in deed not essentially according to the heresie of the Manichies but only by the energetical grace or effectuall operatioÌ„ of the holy Ghost in such sense as it is said 2. Pet. 1 4 that we are partakers of the diuine nature And 1. Cor. 1.30 that we are of God in Christ And 2. Ep. 5.17 that he that is in Christ is a new creature and Ephes 3.17 that Christ dwelleth in our hearts by faith according also as hee hath promised to be with his seruants in the ministery of his word Gospel to the end of the world Math. 28.20 Yet to speake properly the humane nature is not so but onely in heauen and not otherwise with vs on earth then wee are with him in heauen he is by his holy Spirit with vs and in vs by spiritual presence and working and we by faith with him in him by spirituall apprehension and obedience vnto him Neuertheles by reason of the perpetuall most neare personall vnion of the humane nature of our Sauiour with the
diuine which is alwaies euery where present by his Spirit we also are by the same Spirit of his firmely knit to his humane nature how far so euer distant in place and are made flesh of his flesh and bone of his bone as we read Ephe. 5.30 yea we are knit also to the diuine nature by meanes of the humane So that truly may it be affirmed of our Sauiour both God maÌ„ that he is the vine and we the branches he our head and we his members c. Not barely by a naked metaphore as one would say but according to a reall truth by an energeticall power or effectual operation working of the Spirit of our Sauiour as was said a litle before Yea and that euen in as neare a truth of coniunction as the most spiritual manner that may be wil endure or beare For as it is plainly auouched If any haue not the spirit of Christ he is none of his Rom. 8.9 And Know yee not your owne selues saith the same Apostle 2. Cor. 13.5 how that Iesus Christ is in you except ye be reprobates Thirdly touching the efficacie of the same his Person through the death of the humane nature we read that our Sauiour both deliuereth vs froÌ„ the guiltines punishment of sin also froÌ„ the power tyranny of it of the diuel Likewise as by his obedience he hath for his part fulfilled on our part purchased all righteousnes for vs so doth he as a fruit of our perfect iustification by the imputation of his righteousnes to vs in the sight of God facioÌ„ frame vs like to himself in some measure of inhereÌ„t righteousnes by an infused grace of sanctification in that as the holy Scriptures doe plainly teach he baptizeth vs with the holy ghost that he wil at the last day raise vp our bodies make theÌ„ like to his glorious body giue vs both in bodies soules euerlasting life glory in the heaueÌ„s Mat. 3.11 Rom. 8.11 Phil. 3.20.21 Col. ch 3. v. 4. 1. Ioh. 3.2 But of the resurrection of the body and of euerlasting life more afterward For the last point of our coÌ„munion with our Sauiour Christ in some measure or degree of his most excellent dignity read Iohn 1.12 c. 1. Pet. 1. ver 2.5 c. Reu. 1.6 and ch 5.10 And againe 1. Pet. â— 9 Yee are a chosen generation c. But of this we haue spoken more at large in the title Christ and in the comfortable fruits and benefites of our Sauiours death Such therfore is our most blessed gratious communion with our Sauiour Christ wherevnto he hath vouchsafed of his infinite mercy to admit vs and accordingly to communicate and giue his very selfe vnto vs with all his most pretious and inestimable fruits and benefites Question Now in the second place What is the communion of Saints among themselues Answer The communion of Saints among themselues as I haue beene taught consisteth in these foure things Fist in that ioynt title and interest which euery one hath to the enioying of the same blessings both in this life and also in the life to come by one and the same purchase of redemption by the same free donation gift of God through our Lord Iesus Christ Secondly in a liuely and spiritual discerning and comfortable perceiuing of our neare coniunction with the rest of the body answerable in a certaine proportion to the knitting of the members of the naturall body vnder one and the same naturall head by many veines sinewes and strings Thirdly it consisteth in the louing and kinde imploying of all gifts which any of the particular members receiue of our Sauiour whether externall or internall to the mutuall benefit of the whole body for the furtherance both of the comfort and ioy of this life and also vnto the glorie of the life to come according to that power which is giuen to euery one Fourthly the communion of Saints consisteth in the fellowship and fellowfeeling of the like afflictions and sufferings so long as we remaine here in this troublesome and persâ—cuting world ExplicatioÌ„ proofe For the proofe of the first of these points call here againe to minde Ephes 4.4 Ye are called in one hope ofyour vocation Reade also how the same Apostle ioyneth all the faithfull in one like estate and condition of glory after this life 1. Cor. 15.51 52.53.1 Thes 4.13 c. Heb. 12.39 40. And Iude verse 3. The saluation of the Saints is called the common saluation And Rom. chap. 5.15 16 17. and chap. 6.23 The gift of God is eternall life through Iesus Christ our Lord. And touching the blessings of this life they who are the owners possessors of them by ciuill right are but Stewards and disposer of them for the reliefe of those that stand indeede by that law of loue and compassion which God hath made to his Church The necessities of the poore doe intitle them to be owners or Lords of rich mens liberalitie in the phrase of the holy language of the Scriptures of God Prou. 3.27 The aboundance of the one ought in dutie to supply the wants of the other according to that most notable Treatise of liberalitie penned by the holy Apostle 2. Cor. chap. 8. and chap. 9. And according to the will and commandement of God testified Gal. 6.16 and 1. Iohn 3.17 18 c. And in many other places of the holy Scripture as the Treatise of christian benificence printed a few yeares since doth aboundantly declare The second branch of the Answer is very euident in it selfe insomuch as otherwise none can rightly vnderstand how to imploy himselfe for the benefiting of other though he had a desire so to doe Euery one therefore is to know his place and calling whether he be as the eye or the hand or answerable to any other member of the body and accordingly he is to doe the proper duty of his office The third branch is notably confirmed and laid forth by the Apostle Paul Rom. 12.3 4 c. to the end of the chapter 3. For I say saith he through the grace that is giuen vnto me to euery one that is among you that no man presume to vnderstand aboue that which is meete to vnderstand but that he vnderstand and according to sobrietie as God hath dealt to euery man the measure of faith 4 For as wee haue many members in one body and all the members haue not one office 5 So wee being many are one bodie in Christ and euery one one anothers members 6 Seeing then that we haue gifts that are diuers according to the grace that is giuen vnto vs whether wee haue prophesie let vs prophesie according to the proportion of faith or an office let vs waite on the office or he that teacheth on teaching c. And the same Apostle Ephes 4.7 c. 17. Reade also 1. Pet. 4.10 11. Let euery man as hee hath receiued
Lord as often almost as mention is made of him speciallie in the Epistles of the holie Apostles Thus much therefore in the first place concerning the groundes of this part of the profession of our beliefe in IESVS CHRIST the onely SONNE OF GOD OVR LORD NOwe in the second place according to our order of inquirie let vs come to the meaning of these Tiâ—les Question And first what is the meaning of the Title IESVS Answere IESVS is a word of the Hebrewe language all one in signification with our english word Sauiour Explication and proofe This title therfore as was touched before describeth the office of the Sonne of God both God and Man in the person of a Mediatour betweene God man from the most gracious effect and benefit therof which is that hee deliuereth and saueth vs. As Ephes 5.23 Christ is the head of the Church and the Sauiour of his bodie This is the verie ende wherefore hee came into the world as we read Iohn 3 17. God sent not his Sonne into the world that he should condemne the world but that the world might be saued through him And 1. epi 4.14 We haue seene do testifie that the Father sent the Sonne to be the Sauiour of the worlde Likewise Acts 16.31 Beleeue in the Lord Iesus Christ say Paul Sâ—las to the keeper of the prison and thou shalt be saued and thine housholde And 2. Pet 1.1 And in other places of that epistle the Greeke word signifying a Sauiour is ioyned with the Hebrewe word Iesus for interpretations sake as wee say in our tongue Iesus our Sauiour See chapter 1. verse 11. and chap 2.20 and chapt 3.18 The excellencie of which benefit of saluation hath bene heretofore more at large described vnto vs in the beginning of this second part of our Treasurie Nowe therefore onely for a word of remembrance and for reference sake vpon this so iust an occasion Question What is that from the which our Sauiour doth deliuer and saue vs Answere Hee saueth vs from our sinnes as well touching the offence thereof against God as the guiltinesse of our owne consciences and also concerning the most woefull and euerlasting punishment both of soule and bodie due vnto them Finallie our Sauiour saueth and deliuereth vs from the power and dominion both of them and also of the Diuell So in deed doth the Angel of the Lord interprete this name or Title Iesus Matth. 1.21 ExplicatioÌ„ proofe Thou shalt saith hee to Ioseph call his name IESVS for hee shall saue his people from their sinnes The signification of the word is yet of a more large extent as hath bene declared heretofore from whence let vs call to minde that which is furthermore to be considered for the morefull vnderstanding of this pointe Question Wee hast nowe to the Title CHRIST What is the meaning hereof The word Christ beeing a Greek word of the same signification with the Hebrew word Messiah Answere it signifieth in our language the anointed noteth vnto vs the diuine ordination calling of our Sauiour Christ to the performaÌ„ce of the office of Mediatourship in the nature of Man for the effecting of the saluation of vs of his whole Church Beliefe in God the Sone who is the Christ. That this is so it may be remembred The meaning of it from that which was alledged a while since out of Iohn chapt 1.41 And wee may see it likewise Isai 6.1 c. and Luke 4.18 ExplicatioÌ„ proofe c. Where our Sauiour speaketh of his calling to the office or function of his most holie Prophesie The like is testified concerning his calling to his most holie Priest-hood and kinglie dignitie Hebr chapt 5. verses 4.5.6 No man taketh this honour vnto himselfe but hee that is called of God as was Aaron So likewise Christ tooke not to himselfe this honour to be made the high Priest but he that said vnto him Thou art my sonne this day begate I thee he gaue it him As hee also in other place speaketh as the same Apostle addeth Thou arte a Priest for euer after the order of Melchisedech that is in a kinglie order So then in our Sauiour Christ by this his three-folde office and dignitie of Prophetship Priest-hood and Roiall principalitie is the full accomplishment of all that was figured vnder the law by the materiall annointing of some of the holie Prophets and more vsuallie of the high Priestes and Kings of Iudah And therefore it is written that though our Sauiour was not annointed with outward oyle as they were yet hee was spirituallie and by a diuine consecration sanctified of God to a more singular worke then would be performed of any one or of all the most holie Prophetes Priests and Kings that euer were accordingly is said to haue bene annointed with the oile of gladnesse aboue all his fellowes Psalm 45.7 and Hebr 1.9 Of the which more when wee shall come to speake of the comfortes of faith concerning this point In the meane season it shall be good to our present purpose to consider the reason why our Sauiour Christ was thus annointed to this three-folde office Question What therfore was the reason of it Answere He was ordained of God to be a Prophet to teach and instruct vs in the perfect knowledge of the good will of his heauenly Father toward vs wherof wee are naturallie and of our selues altogether ignorant Hee was ordained an high Priest to make satisfaction for our sinne by his death and by prayer to obtaine pardon for vs miserable sinners He was ordained a spirituall King and the Prince of our saluation to maintaine vp-holde the same against the power of the Diuell and what-soeuer else would hinder it seeing wee poore fraile and feeble creatures haue of our selues no power at all to resist them ExplicatioÌ„ proofe Thus then that most high and holie office of our Sauiour Christ beeing an office of wisedome holinesse and strength it is most gratiouslie fitted and disposed of God for the reliefe of all our necessities The principall wherof as you haue truely answered are ignorance wickednes and weakenes in our selues Yea not onely before wee are called to the knowledge and faith of the truth which is in Christ but euen when wee are come to the highest measure of that grace which God bestoweth vpon vs further then it pleaseth him in and through our Lord Iesus Christ to strengthen and vp-holde vs. According to that which wee read 1. Pet 1.2.5 and chapt 2.24.25 And 2. Cor 12.8.9 And Iohn 15.5 Where our Sauiour Chr himselfe affirmeth as much saying Without me ye can doe nothing Where note that hee speaketh of his most choise Disciples Thus much for the interpretation of the Title of Christ Question Now what is the meaning of this that the same our Sauiour Christ is called the Sonne of God yea his onely begotten and most deare Sonne Answere This sheweth plainelie the most
he being rich willingly became poore Yea most poore and altogether rifled for our sakes that he might make vs rich 2. Cor 8.9 And that of his fulnes we being of our selues and in our selues as emptie vessels yea more then emptie euen very fustie casks might receiue grace for grace thereby be both seasoned replenished according to that measure of grace which God of his infinit mercy vouchsafeth euery one Ioh 1.16 Thus then sin maketh vs naked ignominious in the sight of God as we read of the Church of Laodicia Reuel 3.17.18 And of the Church of Israel Exod 32.25 And of Adam from the beginning of his defection and falling from God Gen 3.7.8.9.10.11 Our Sauiour Christ becomming naked for vs hath clothed vs againe in that through his grace and by faith in him we put on the new man here in this life Ephes 4.24 and shall be clothed with immortalitie in the life to come 2. Cor 5.2.3.4 Secondly the lifting vp of our Sauiour on high vpon the crosse was a fulfilling of that which was typically giuen forth pointed vnto as some good interpreters doe not vnprobably coniecture by the eleuation not of the popish host which is a most idolatrous deuise of their owne but of the right shoulder of the peace offering for an heaue offering by the commandement of God like as the breast of the same peace offering appointed to be shaken to fro from the one hand to another before the Lord is thought to prefigure the spreding of the hands of our Sauiour vpon the crosse Leuit ch 7.29.30.31.32.33.34 Read also Exod 29. v. 26.27 28. And againe Leuit. 9.21.22 The lifting vp of our Sauiour vpon the crosse was likewise the fulfilling of that which was prefigured by the lifting vp of the brasen serpent to the viewe of all the people in the wildernes as our Sauiour himself interpreteth this point Ioh. 3.14 And againe ch 12. v. 32. he foretelleth his death vnder this circumstāce of his lifting vp If I were lifted vp from the earth I wil draw all men vnto me For the Euangelist expresly testifieth that our Sauiour spake these words concerning his lifting vp at his death least any man should thinke that he spake at that time of his ascension vp to heauen Here therefore obserue we a very prodigious thing that is such a thing as may iustly astonish vs that the Sonne of God should for our sins be hanged vp as an ignominious spectacle betwixt heauen and earth and namely because of our pride and presumption which is euen like to that of our first parents most proudly aspiring from the beginning Thirdly in the fastening of our Sauiour to the crosse in such maner as hath bin described let vs obserue that the dolour and paine which he was put vnto and which he most willingly indured for vs vpon the crosse euen frō his first fastening vnto it was answerable to the greatnes of the ignominie and reproach And the rather shall we see it to be so if we duly consider that our Sauiour being fastened to the crosse to dye the cursed death thereof did vpon the same beare the curse of our sin as 2. Cor. 5.21 Christ was made sin for vs. And Gal 3.13 Christ was made a curse for vs for saith the Apostle from Moses cursed is euery one that hangeth on a tree So then whereas the nailing in the vainie and sine wish parts of the hands feet the racking of the ioints vaines sinewes and ligaments of the whole body was exceeding painefull in it selfe it must needs be so much the more grieuous the curse comming with all which is as a most venimous corosiue to cause the sinews and vaines flesh and all to belt more tediously The ground and history of his crucifying and the blood to drop out of those foure principal parts of the bodie more vncomfortable yea so as the paine troubled the very soule of our Sauior euē frō the beginning to the end as is euident by the breaking forth of his cōplaint at the last whē hauing concealed it a long time he could keep it no longer My God my God why hast thou forsaken me Of the which more hereafter Fourthly in that our Sauiour was crucified as a notorious malefactor betweene two theeues the prophesie of Isaiah chap. 53.12 was fulfilled in that he saith He was counted with transgressors c. For so the Euangelist Marke testifieth chap. 15.27.28 where so soone as he hath made mention of the crucifying of the two theeues the one on the right hand the other on the left Thus saith he the Scripture was fulfilled which saith And he was counted among the wicked To which purpose our Sauiour himselfe alledgeth the same words though more generally Luke 22.37 to aduertise his Disciples of the troubles that should fall vpon him before yet he was fallen into the hands of the wicked In which place of Isaiah it followeth also and he bare the sinne of many and prayed for the trespassers In the fift place therefore we haue at the crucifying of our Sauiour yea euen from the first fastening of him to the Crosse the last branch of that prophesie of Isaiah chap. 53. fulfilled in that he prayeth Father forgiue them they know not what they doe For so saith the Prophet in the last words of that chapter He prayed for the trespassers From the which prayer O how admirably doth the most pure and bright beames of most perfit patience meekenes in himselfe and of most perfit loue toward his whole Church shine forth Of this prayer therefore let vs stand here with great admiration to consider a while We haue to consider in this prayer first the petition and then the reason Concerning the petition we are first to weigh well the matter of it and then to whom it is directed and made The matter of the petition is forgiuenes a most singular benefite Yea that wherein principally consisteth our whole comfort and blessing according to Psal 32.1.2 and Rom 4.6.7.8 Our Sauiour maketh his prayer to God his heauenly father who onely hath power to forgiue sinnes who for his names sake is ready to forgiue sinners But this is specially to be obserued that our Sauiour calleth God father in such sense as no creature else can call him Father that is to say as being the essentiall and only begotten sonne of God very true God together with the Father But how then may some say doth he pray vnto his Father if he be one God with him Wee know that the sonne of God our Lord Iesus Christ is both God and man and so a Mediatour and in regard thereof inferiour to the Father as touching his humane nature He praieth therefore to God as hee is man and as a mediatour in mans nature but not simply as he is the second Person Neuertheles in that God is his Father euen in respect of his manhood vnited in one Person to the diuine
nature so as he is Father to no creature beside this confirmeth plainely that his prayer must needes be most effectuall with God aboue all that euer haue prayed or can pray Yea so as no prayer hath euer beene accepted from any but as they haue had doe and shall haue respect to the vertue and grace of his mediation and prayer And herein our Sauiour Christ performeth one speciall dutie of his most holy office of high Priesthood in that he praieth for sinners as wel as in that he yeelding to be fastened to the Crosse offereth vp himselfe an euerlasting and most propitiatory sacrifice vnto God that by his blood issuing out by the wounds of his holy hands and feete he might wash away the sinnes of all his elect Let vs come to the reason which is this For they know not what they doe Not that ignorance excuseth the offender or that he sinneth not because he knoweth not that it is a sinne which he committeth This is not the meaning of our Sauiour Christ for then what neede was there that he should pray so earnestly for forgiuenes or vse any prayer at all to that end In that therefore he praieth yea seeing he prayeth so earnestly that they may be forgiuen though they did not know what they did it is euident that their sinne was grieuous in the sight of God though they sinned of ignorance And so we read that God in his law appointed sacrifices to be offered for sinnes done of ignorance he giuing therein plainely to vnderstand that ignorance excuseth not seeing euery one might haue knowledge if the fault were not in our owne negligence but contrariwise that sinnes done of ignorance are damnable if they be not pardoned for Christs sake vnto whom all the sacrifices pointed Read Leuit. chap. 4. the whole chapter What was the meaning of our Sauiour then in this reason which hee vseth No doubt his meaning is to giue to vnderstand that there is a great difference betwixt sinnes committed of ignorance and those that are committed of presumption malice against knowledge and conscience yea betwixt one and the same sinne committed in so diuerse a manner from so differing a ground and originall For that done of ignorance must needes be sinfull in a lesse degree then the other and accordingly pardoned more easily or with lesse difficulty as one may say Our Sauiour therfore in vsing this reason would leaue some special ground of comfort for those of his persecutors whosoeuer should afterward come to the conscience of their sinne when their consciences should beare witnes with them that they did they knew not what so were within the coÌ„passe of the prayer of our Sauiour when as on the contrary he would exclude all such froÌ„ the comfort of it whosoeuer sinned of malice against their knowledge with a high and presumptuous hand as some of his persecutors did as may appeare by his doctrine concerning the sinne against the holy Ghost deliuered against them Matth. 12.31.32 And as Stephen the holy Protomartyr next after our Sa Christ doth plainly declare Act. 7.51 in that he chargeth them to haue resisted the holy Ghost Concerning all which the Apostle Peter saith that our Sauiour committed his cause to him that iudgeth righteously 1. Epist. 2.23 But how may it be said that any of those that persecuted our Sauiour Christ and did execution vpoÌ„ him were ignorant of that sinne which they coÌ„mitted seeing they knew no cause against him why they should so deale as they did For no man can be ignorant of this that it is a sinne to do violence against any man without cause It is very true Neuerthelesse in this case our Sauiour may iustly say that a number of them knew not what they did For their sinne was greater then they were ware of yea though they had beene conuicted in their consciences to haue dealt vniustly cruelly against a righteous man For they knew not that this righteous man was the Lord our righteousnes they knew not that he was the Sonne of God the Lord of life glory c. For then surely as it is testified of those whom our Sauiour praieth for they would not haue crucified him According as we read Act. 3.13.14.15.17.18.19 And chap. 13.27.28 And 1. Cor. 2.7.8 We speake the wisedom of God in a mysterie c. which none of the Princes of this world haue knowne for had they knowne it they would not haue crucified the Lord of glory Note It is not onely ignorance for a man not to know a thoght or action to be a siâ—ne but also not to know how great and grâ—euous a sin that is which his conâ—cience telleth him though lâ—â—â— nâ—ly that it is a 〈◊〉 But to conclude the interpretation of this reason of our Sauiours praier did he onely pray for the forgiuenes of those that sinned of meere simple ignorance No doubt our Sauiour being most aboundant in pitty compassion did vnderstand ignorance in as large a significatioÌ„ as it might possibly be extended vnto Yea so farre as if malice were of ignorance or that ignorance was more then malice we are not to account any such whosoeuer were of the elect of God to be excluded or excepted by our Sauiour The which affection he carrieth still toward all other that belong vnto God euen to this day whosoeuer sinne in the like manner against him in persecuting of his seruants for his Gospels sake or in resisting his holy word and ordinances though none can now so directly iniurie his most holy glorified humanity as these did The vse of all is briefly this that insomuch as by ignorance men are carried headlong to rush into so great sin as they are not ware of therfore The ground and history of his crucifying it is the duty of all to seeke after true knowledge iudgement from the word of God that by the light direction therof they may not only auoid sinnes of ignorance to do they cannot tell how great euill but that they may be wise to obey God and in obedience vnto him to doe more and greater good then they can see or vnderstand of as doubtlesse euery one doth that walketh faithfully in his calling as in the sight presence of God But of the vses both for duty and also for comforts we shal by the grace of God inquire consider more fully afterward Now the course of the holy story requireth that wee come to the third part of the execution of the sentence of Pilate against our Sauiour with the sufferings and other worthy matters appertaining vnto it This third part of the holy History of the execution as was obserued containeth the time of the continuance of our Sauiour vpoÌ„ the Crosse The which time we may not vnfitly distribute or distinguish into these three parts or spaces dâ—mensions as it were First froÌ„ the third houre of the day vnto the sixt Secondly from the sixt houre to