the Father and the Sonne and the holy Ghost teaching them to observe all things whatsoever I have commanded you And we are to hold and keep these notes and marks 1. In respect of Gods glory that enemies may be discerned from sons 2. In respect of our own salvation that we may joyn our selves to the true Church Object 1. There were in all ages great errours both publike and private in the Church Against the first marke Ans 1. But still the foundation was held on which some built gold some stubble 2. Errours are not defended by the Church and this mark standeth sure if the foundation be held though on it stubble be built so that such errours and such stubble be not maintained Against the third marke Object 2. In many Churches which professe true doctrine this third mark is not seene Therefore they are no Churches Ans 1. There are many in them who indeed yeeld and indeavour to yeeld obedience 2. All obey acknowledging by their profession that sins ought not to be maintained But it is necessary that this third mark should be added because they should mock God Against all the foresaid markes Not all that challenge these marks are the Church because all have them not though they challenge them The ordinary succession of Bishops no necessary mark of the Church who would say that they received this Doctrine of Christ and would not frame their lives according unto it Object 3. But those which all Schismaticks and Hereticks doe challenge unto them are not the marks of the true Church But all of them doe challenge these unto them Therefore they are not marks of the true Church Ans I deny the Major For we are not to see whether they challenge them but whether they have them So also would it follow that the heavenly blessings which are proper to the true Church are theirs also because they challenge them Object 4. Without which the Church cannot be that is a mark thereof But without the ordinary succession of Bishops the Church cannot be Therefore it is a mark thereof Ans By ordinary succession in the ministery is meant the succession of Ministers in the same doctrine and administration of Sacraments And if the proposition be so understood it is true for such a succession is nothing else then those notes which we have put But in the conclusion of this objection is understood that there should be an ordinary succession into the same place whether they teach the same doctrine or a diverse from it And so also it should be a tying of the Church to a certaine City Region and so forth But in this sense the Minor and Conclusion are false 4. Why the Church is called one holy and Catholike One for consent in faith and doctrine THe Church is called one not in regard of the cohabitation or the neere dwelling of the members thereof or for their agreement in rites and ceremonies of their Religion but in respect of their consent in faith and doctrine It is also called Holy because it is sanctified of God by the bloud and spirit of Christ that it may be like unto him not in perfection but Holy 1. for imputed righteousness By imputation of righteousnesse because Christs holinesse and obedience is imputed unto it For inchoative righteousnesse By inchoation of righteousnesse because the holy Ghost doth renue it by little and little and cleanse it from the filth of sin that all the members may begin all the parts of obedience For the use to which it is consecrated Catholike in respect of place time and the members thereof Because it is consecrated to an holy and divine use and therefore sequestred from the rout of wicked ones who are without the Church It is called Catholike 1. In respect of place because it is spread through the whole world For there is one universall Church of all places and degrees of life neither is it tied to a certaine place and kingdome or to a certaine succession 2. In respect of time because there is but one true Church of all times which also is at all times so Catholike as that it is dispersed through the whole world neither is it at any time tied to any certaine place 3. In respect of the men who are members of the same For the Church is gathered out of all sorts of men all states kindreds and nations It is not Catholike because it possesseth many kingdomes For Catholike is a title given unto the Church in the Apostles time for before time the Church was limited within narrow bounds Now that there is but one Church of all times and ages One Church of all times and ages from the beginning of the world unto the end it is out of doubt For 1. It is manifest that the Church hath ever beene Neither can Abrahams daies be objected as if before he was called there had been no worship of the true God in his family and himselfe had beene after his calling alone without any others For before his calling he held the foundation and grounds of doctrine of the true God though it were darkned with superstitions mingled therewith Againe Melchisedech lived at the same time who was the Priest of the most high God and therefore neither was Abraham after his calling alone but there were others besides him worshippers of the true God whose Priest was Melchisedech 2. That the Church as it hath beene ever so shall it also continue ever appeareth by these testimonies My words shall not depart out of thy mouth nor out of the mouth of thy seed If the night and day may be changed Esay 59.21 then shall my Covenant also be changed I am with you alwayes unto the end of the world Jer. 33.20 Mat. 28.20 Moreover Christ was ever and ever shall be King Head and Priest of the Church Wherefore the Church was ever and ever shall be And hence also it is manifest That the Church of both Testaments is one and the same that which is confirmed also by the article following For Christ is the sanctifier of his Church who is common to men of both Testaments Hitherto appertaineth the question of the authority of the Church The Papists maintaine that the authority of the Church is greater then the authority of the Scripture But this is false For the Church made not the Scripture but the Scripture made the Church They urge S. Augustine his testimony S. Augustine against Manichaeus his Epistle cap. 5. sheweth how he was brought to the faith of the Catholike Church For he saith That he obeyed the Catholikes when they said Beleeve the Gospel and there he bringeth forth that common saying I would not beleeve the Gospel except the authority of the Catholike Church moved me thereunto By the testimony therefore of the Church he was moved to read the Gospel and to beleeve that heavenly doctrine was contained therein But doth he after he
nothing though one should cut or wring it therefore 't is like a scabberd which admits of any sword not of steele only but of wood also or lead or brasse Doth then Parrie lye in this or hath the Jesuite lost his shame But yet they teare and defile the Scripture more miserably for thus Lindanus compares those that dispute out of Scripture to men drawing a woodden saw to whom being wearie there is no end of deluding Hosius in his book De expresso Dei verbo throughout it all handles these Positions That it is the propertie of Hereticks to dispute out of the Scriptures That they must not encounter with Hereticks out of the Scriptures That the Scriptures make Hereticks That the expresse word of God being alledged by Hereticks Protestants he meanes against the sense of all other that is of the Popish Church is the expresse word of the Divell We will not speak of other abominable passages which neither Jewes could attribute to Moses his Law nor Mahumetans to their Alchoran without punishment If heretofore such words had been spoken of Sibylla's leaves the Romans had punished them with death Yet for these or the like meritorious words by which they think they have cut off the Protestant sinews one receives a Bishops robe another a Cardinals Hat as a reward from the Pope O say they scoffingly what conferres your Scripture on you But boast not in thy wickednesse Psal 52.3 Pag. 24. the goodnesse of the Lord is powerfull every day But saith the Jesuite this is devised by Parrie Whitaker and such like deformed Reformers That in Popery the Scriptures are as much accounted as Aesops Fables without the Churches testimony That the Pope preferres the Church to the Scripture That in Popery they deny the word of God to be the rule of living and beleeving aright I answer that nothing of this is objected to us in the secular Theme why then doe you passe by things truly objected and accuse Poperie of these things Cover if you be wise the ulcers of your Babylon The first concerning Aesops Fables Brentius objected to Peter Asoto a black Friar anno 1556. Hee doth not obscurely saith hee intimate that hee hath plainly the same opinion of the Scriptures that any other Asoticus hath or hath written of to wit that the Scripture availeth as much as Aesops Fables without the Churches authority To whom Hosius answering anno 1557. saith thus This might be spoken in a pious meaning which any godly man endued with charity and that thinkes no evill might draw out of these words For truly if the Churches authority did not teach us that this Scripture is Canonicall it should have but little weight with us I pray you then how can you denie Poperie to be of this opinion which Hosius so great a pillar of the Romish Church confesseth may be spoken in a pious sense Tell me then what odds is there between these words To have a very little weight and between these To availe as much as Aesops Fables I wonder you touch the other sore Lib. de Concil col 12.13 which the chiefest of your side doe avoid willingly as a rock in the sea Bellarmine hath so touched it that hee equalls the Decrees of Councels in truth infallibilitie and Canonicall authoritie to the Gospels and holy Scriptures and extolls the Pope far above Decrees of Councels How then is the Pope according to Bellarmine not preferred to Scripture As for the third though we know not who objecteth it to you as you utter it yet it is doubtlesse true For according to the same Cardinall of yours the word of God written is but a partiall rule of right living and beleeving But a partiall rule is no rule if you will urge the nature of a rule for a rule in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an infallible rule requiring or admitting of no addition or diminution to this that it may be a rule as the Jesuite knowes a rule to be defined by Basil and Varinus If then in Poperie the written word of God be but a partiall law of good life and faith not onely admitting but requiring also the addition of traditions it followes that this is plainly denied in Poperie which this fellow lies was devised by Parrie to wit that the written word of God is the rule of right living and beleeving 22. Lastly what Irenaeus wrote of ancient Hereticks when Roman Poperie is argued out of Scriptures it is turned to the accusation of the very Scriptures as if they were not right or had any authoritie and because they are diversly taken and because truth cannot be found out of them that want tradition 23. Roman Poperie then so many waies the originall of faith which is beleeved by tearing in pieces and blaspheming is deficient from the faith it overthrows faith both to it selfe and to its friends The Assertion If at this day Irenaeus that most ancient defender of the holy Scriptures against Hereticks did see our present controversies what else would he say think you against Poperie then what he wrote against the traditionarie Hereticks of his time that they cannot abide an encounter when they are convicted out of Scripture but fall upon accusing of the very words of God and that three waies First that they are not of authoritie Secondly that they are diversly spoken obscure doubtfull That finally they are imperfect not containing all truth At last they fix upon traditions which they think to be more perfect then the Scriptures they received from the Apostles All the Popish Masters now these hundred yeers past have after no other way handled this argument then what was the proper way of Hereticks of old For as often as they are convicted by our men out of Scripture do not they disswade any meeting or encounter That it is a vaine thing to draw a woodden saw with us Doe they not fall upon accusing the Scriptures themselves that they have no authoritie but what they have from the Church That they are most obscure and diversly spoken That by reason of their imperfection all truth cannot be found in them Doth not at length all their disputation end in tradition See the disputes and discourses of the Scriptures in Bellarmine Stapleton Lindanus Hosius Valentian and others Poperie then I hope understands whose successors the Scholastick Synagogues and Canonisticall in this part are and what principle of faith which is beleeved hath by unworthy tearing and blaspheming fallen from the faith and hath made the way of salvation unpassable both to it selfe and friends 24. Secondly to shake saving Faith by which we beleeve unto righteousnesse and to pull it out of mens hearts is to fail from the Faith and to overthrow faith both to themselves and others 25. Saving faith by which we beleeve unto righteousnesse is not onely an assent or knowledge of these things which concerning God and Christ are written in Gods Word but especially a confidence in the promises of the
day Likewise Galat. 5. â— Stand fast in the liberty wherewith Christ hath made us free Now if againe they reply that the office of Bishops is above the civill power 2 Instance The higher power doth more binde 1 Answer and therefore hath greater force than that to binde men to obey first wee grant that more obedience is due unto the superiour power then to the inferiour as long as it commandeth nothing contrary to Gods word As long therefore as the Ministers propound the word of God unto the Church and for avoiding of offence command such things to be observed as appertain to decency and order they do not now offend against them but against God whosoever obey them not But if they require their lawes concerning things different to be observed with putting an opinion of necessity in them and of the worship of God and doe make them necessary when there is no danger of offence to ensue because this charge is contrary to the word of God no obedience is due unto it Further we confesse that greater obedience is due unto the superiour power in those things in which it is superiour that is in which God would have other powers to obey it But the Ministeriall power is superiour unto the Civill in those things in which it is superiour that is which are of God delivered commanded and committed unto the Ministers that by them they may be declared unto the Church But In matters indifferent concerning which nothing is either commanded or forbidden of God the civill power is superiour by reason of the authority which God in these matters hath given unto the civill Magistrate and not to the Ministers of the Church 8 Object Fathers and Councels are cited But against this they returne againe That wee also doe alledge the testimonies of Councels and Fathers in confirming the doctrine of the Church which were but in vaine for us to doe if their sentences had not the force and authority of Ecclesiasticall doctrine But we never bring nor receive the testimonies of the ancient Church with that mind Answer as if without the authority of the holy Scripture they were sufficient for confirmation of any points of doctrine Neither yet is there regard had of them in vaine 2. Uses of the testimonies of Fathers in points of doctrine For 1. They which are rightly minded after they are instructed by the voice of the Scriptures concerning the truth are yet more confirmed by the Church as by a testimony of lower degree 2. They which attribute more authority unto them then they should or abuse their sayings against the truth are very well refuted by the testimony of them whom they have made their Judges Also they say 9 Object Traditions are order 1 Cor. 14. That order and decency in the Church is necessary by the commandement of God according as it is said Let all things be done comely and in order For God is not the authour of confusion Now the order and discipline of the Church doth a great part consist in traditions Ecclesiasticall wherefore they conclude that by the violating of these mens consciences are wounded Answ Of meere particulars there is no concluding A double liberty of the Church in matters of order and God offended But as God commandeth some order to be appointed and kept in the Church so hath he given a double liberty in it unto his Church To appoint it That it be arbitrary for the Church to appoint as may be most commodious for it what order shall be in every place and at every time observed To keep or not to keep it being appointed so it be without offence That also after any thing is certainly ordained it may be kept or not kept without hurt of conscience both of the whole Church and of every one of the godly if there be no danger of offence For it is necessary that ever a difference be put betwixt the commandements of God by the observing whereof God is worshipped and offended by the breaking of them and those things which God hath left to men to appoint neither is worshipped or offended as himselfe pronounceth either by the altering or omitting of them so long as there is no cause or danger of offence 1 Cor. 14.40 Galat. 5.1 Col. 2.16 And the same Apostle who commandeth all things to be done comely and in order willeth us to stand fast in the liberty wherewith Christ hath made us free and that we should be condemned of no man in meat or drinke or in respect of a holy-day Wherefore not they who without contempt of divine things or wantonnesse or danger of offence doe something otherwise in these things then is appointed but they rather offend against the commandement of God concerning keeping order who either would have no order in the Church or trouble that which is well appointed These men find fault also with the obscurity of the holy Scripture 10 Object Obscure things do not suffice without interpretation 1 Pet. 3.16 which they prove both by examples of hard places of Scripture and also out of Peter where it is said That there are some things hard to be understood in the Epistles of Paul And therefore sith that things darkly spoken without they be expounded cannot suffice to perfect and wholesome doctrine they urge that the interpretation of the Church also is necessary to be received with the Scripture But here above all things they injure the holy Ghost ascribing darknesse and obscurity unto him Answer The Minor is false if they respect the ground who of purpose endeavoured to apply himself in simplicity of speech to the capacity of the common people and the rudest For those things which appertaine to the ground of doctrine which is necessary to be known of all as are the articles of our Beliefe and the ten Commandements they are so plainly recited so often repeated so plentifully expounded in the Scriptures that they are open and easie to any but to him who will not learne even as the 119. Psalme teacheth where the word of the Lord is called a lanterne to our feet and a light to our pathes Againe the entrance into thy word sheweth light and giveth understanding to the simple The word of the Prophet is called a light shining in a darke place To which ye doe well that yee take heed as unto a light that shineth in a darke place untill the day dawne and the day-starre arise in your heart 2 Pet. 1.19 And Solomon affirmeth that hee writeth to give the simple sharpnesse of wit and to the child Prov. 1.4 20. knowledge and discretion Againe that wisedome cryeth without and uttereth her voice in the streets Paul also saith that Christ sent him to preach the Gospel 1 Corinth 1.17 1 Instance The ground of doctrine is unknowne to many Answ Yea to the reprobate 2 Cor. 4.3 Isa 65.2 Rom. 10.21 Psal 36.3 Mat. 11.25 not
3. That the doctrine be applied to the use of the Church which it hath in confirming true opinions or refuting errours in knowing of God and our selves in exhorting in comforting and in directing of our life 2 Tim. 2.15 Titus 1.9 as Paul commandeth Study to divide the word of truth aright And A Bishop must hold fast the faithfull word according to doctrine that he also may be able to exhort with wholesome doctrine and improve them that say against it And wisely did Epiphanius advise Lib. 2. cont haeres Not all words of Scripture have need to be allegorized or construed according to a strange sense but they must be understood as they are and further they require meditation and sense for the understanding of the drift and purpose of every argument That is All places of Scripture are not to be transformed into allegories but we must seek out the proper sense of the words by meditation and sense that is using the rules of Art and having a regard of the propriety of tongues and our own experience by which we know the nature of those things which are signified by words commonly used in the Church 6 Instance Concerning the deciding of a controversie about the text and meaning thereof But here is cast in another difficulty for that in controversies concerning the text and the meaning thereof such a Judge is required whose authority and testimony may suffice for determining the meaning of the text For when both parties say they who strive about the meaning pleadeth each of them that his interpretation is true except judgement be given of such a Judge from whom it may not be lawfull to make any appeale the contention will never be decided and wee shall still remaine doubtfull of the sense of the Scripture Furthermore this judgment must needs belong to the Church for in the Church alone wee are to seek for an examining and determining of controversies concerning Religion What the Church therefore doth pronounce in these matters wee must of necessity rest upon that as the assured meaning of the Scripture And hereof they say it is manifest that the decrees of the Church are of no lesse authority then the expresse sentence of Scripture But we as we willingly grant that the eontroversies of the Church must be at length determined Answ Not the Church but holy Ghost is Judge of the Word and that according to the sentence of that Judge of whom wee may be certainly assured that wee cannot be deceived so we acknowledge this Judge to be not the Church but the holy Ghost himselfe speaking unto us in the Scripture and declaring his owne words For he is the supream Judge whose judgment the Church onely demandeth declareth and signifieth he cannot be deceived whereas all men are subject to the danger of errour in a word hee being the author of the Scripture is the best and surest interpreter of his own words And therefore the Scripture it self in all doubts recalleth us and bindeth us unto it self 2 Pet. 1.19 John 5.39 Isa 8.20 We have a most sure word of the Prophets to which ye do well that ye take heed as unto a light that shineth in a dark place Search the Scriptures To the Law and to the Testimony If they speak not according to this word it is because there is no light in them The Church doth not alwaies speak the words of the holy Ghost For although the holy Ghost speaketh also by the Church yet because shee doth not alwaies speake the words of the holy Ghost she cannot be the supreame and chiefe Judge of controversies in Religion For this Judge must be such a one whose sentence may by no meanes be called in question But we have none such besides the word of God registred in the Scriptures Neither do we at all take away the deciding of controversies Deciding of controversies is not taken away when wee make Scripture Judge of meaning of the Scripture For although contentious persons alwaies seek sophismes by which they may delude and shift off the testimonies of Scripture yet do they this against their conscience and the lovers of the truth require no other interpreter of the Scripture but the Scripture and do acknowledge and confesse themselves to be plentifully satisfied by it 6 Waies how to decide doubtfull places For whereas unto men also it is granted to be themselves the best interpreters of their owne words how much more ought this honour to be yeelded unto the holy Scripture wherefore if controversies be moved concerning the meaning of some place in the Scripture we ought much more to do that here which we would doe in other writings The analogy of faith To consider and respect the analogy of faith that is to receive no exposition which is against the ground of doctrine that is against any article of Faith or commandement of the Decalogue or against any plaine testimony of Scripture Even as Paul admonisheth forbidding to build wood hay 1 Cor. 3.12 stubble upon the foundation Examining of Antecedents and Consequents To weigh the things that go before and follow after that place which is in question that so not onely nothing contrary to these may be feigned on it but also that they may be set for the meaning of it which these require For these either not being observed or being dissembled the meaning of the Scripture is not seldome depraved So those words of the Psalme Psal 91.11 Hee shall give his Angels charge over thee that they shall beare thee in their hands that thou hurt not thy foot against a stone the Divell tempting Christ interpreteth them as if they served to maintaine over-rash and curious attempts when yet that which is added In all thy waies doth shew that they are to be understood of men doing those things that are proper unto their calling Resorting to places which teach the same more clearly To search every where in the Scripture whether there be extant any place where it stands for confessed or is manifest or may be shewed that the same doctrine in other words is delivered touching the same matter which is contained in that place which is in controversie For if the meaning of the clearer and undoubted place be manifested unto us we shall also be assured of the place which is doubted of because in both places the same is taught As when it is said Rom. 3.28 We conclude that a man is justified by faith without the works of the Law that in this place to be justified by faith is not to please God for the worthinesse of faith but for the merit of Christ apprehended by faith and that the workes of the Law signifie not the ceremonies onely but the whole obedience of the Law chiefly the morall other places do teach us which in moe and clearer words delivered the same doctrine concerning the justification of man before God as in the
in the holy Ghost as I beleeve in the Father The Father When the name of the Father is opposed to the Son it is taken personally and signifieth the first person of the God head as here in the Creed buâ— when it is referred to the creatures it is understood essentially and signifieth the whole divine nature as in the Lords prayer Our Father which art in heaven In this sense the Son is expresly called of Isaiah The everlasting Father Now the first person is called the Father 1. In respect of Christ his only begotten and naturall Son 2. In respect of all the creatures as hee is Creatour and preserver of them all 3. In respect of the elect whom hee hath adopted to be his sons and hath made accepted in his beloved Wherefore God is our Father in respect both of our creation adoption and regeneration To beleeve therefore in God the Father is to beleeve in that God who is the Father of our Lord Jesus Christ and to beleeve that â—e is my Father that is hath a fatherly affection towards me for Christs sake in whom hee hath adopted me to be his son Briefly and in a word it is to beleeve 1. That hee is the Father of our Lord Jesus Christ 2. That he is my Father for Christs sake Object I beleeve in God the Father Therefore the Son and the holy Ghost are not God bâ—â—â—he Father only is God Ans This kind of reasoning Logicians call a fallacie of composition and division that is either a mis-joyning or dis-joyning of words in any clause or sentence not to be joyned or dis-joyned for the word God is so to be joyned with the Father that it be not separated from the Son and holy Ghost for a comma point should be inferred after these words in God on this wise I beleeve in God the Father c. This is proved 1. Because the name of God here in the Creed is put essentially and compriseth all the three persons which by apposition or for farther explication are placed in order in the Creed as I beleeve in God the Father and in Jesus Christ his only begotten Son I beleeve in the holy Ghost For I beleeve in one true God who is the Father the Son and the holy Ghost yet so that neither the Father is the Son nor the holy Ghost is either the Father or the Son 2. We expresly professe that we beleeve in the Son and holy Ghost no lesse then in God the Father But wee may not beleeve but in one God Wherefore as we beleeve in the Father in that he is God so beleeve we also in the Son and the holy Ghost because they are God 3. Most of the Greek copies read I beleeve in one God to wit Father Son and holy Ghost 4. Furthermore if of these words of the first article it follow that the Father only is God then of the same words by the like reason it should follow that this Father only is omnipotent and Creatour of heaven and earth which the whole Scripture cryeth to be most false But of especiall consideration is this name of God but only once mentioned in the Creed thereby to signifie that the true God is but only one but in no case is it put as if thereby were intimated that the Father only is called God Almighty To beleeve in God almighty Almighty is to beleeve in such a one 1. Who is able to do whatsoever he will yea also those things which he will not if they be not contrary to his nature as he could have kept Christ from death but he would not 2. Who doth all things even with his beck and word only without any difficulty 3. Who alone hath power to work all things and is author of that power which is in all his creatures 4. Who is also unto me almighty and both can will direct all things to my safety Obj. God cannot lie die make that which is once done undone c. Therefore he is not omnipotent Ans God can do all things which to do argueth any power or ability But to lie to die c. is no signe or part of omnipoteny but of infirmity and want of power Now defects are in creatures not in God wherefore they are contrary to the nature of God By inverting the reason therefore I thus conclude God is not able to will or to do that which argueth impotency and is against his nature Therefore he is omnipotent Maker of heaven and earth Maker of heaven and earth To beleeve in the Creatour is to beleeve 1. That he is Creatour of all things 2. That he sustaineth and governeth by his providence those things which he hath created 3. That he hath created my self also to his own glory and to the obtaining at length of my salvation and that I may be a vessell of mercy he bringeth me to that salvation by his speciall providence wherewith hee imbraceth his chosen 4. That he hath created all other things for us to serve for the salvation of his Church to the praise of his glory More briefly thus I beleeve in God the Creatour that is I beleeve that God hath created me to celebrate and serve him and all other things to serve for my safety 1 Cor. 3.22 23. All things are yours and you are Christs and Christ is Gods as if he should say All things are created for us and we for God OF THE CREATION OF THE WORLD Two sorts of Gods workes 1. Generall 2. Speciall Gods generall works are the workes NExt unto the doctrine concerning God the doctrine of the works of God is most fitly placed as we see to be done also in the Creed The works of God are of two sorts generall and speciall The generall are divided into the works Of creation Of Creation the works whereof are read in Genesis to have been accomplished in six dayes and are by daily increase furthered and multiplied in the world Of preservation Of preservation whereby God still sustaineth the heavens and the earth and the things that in them are that they fall not to ruine and decay Of administration Of administration wherby through his immense and great wisdome he administreth and governeth all things These two latter are comprehended under the name of his providence And therefore next unto the creation is annexed the place concerning Gods Providence Gods speciall works are the works 1. Of reparation The speciall works of God are those which are wrought in the Church and company of his elect and chosen to justifie sanctifie and glorifie them and are either works of reparation or restoring whereby he repaireth all things which for the sin of man are subject to corruption or of perfection and accomplishment 2. Of perfection whereby he bringeth all things to their certain appointed end especially he perfectly delivereth and glorifieth his Church Here we are to treat of the work of Creation or the
a benefit Christ is made unto us righteousnesse wisdome sanctification and redemption Ye are compleat in him 1 Cor. 1.30 Col. 2.9 which is the head of all principality c. The death of Christ is the impellent or motive cause in effectuating as well our justification as our regeneration in two respects 1. In respect of God because for the death of Christ God pardoneth us our sins and giveth us the holy Ghost and restoreth in us his image Being justified in his bloud Rom. 5.9 10 Gal. 4.6 Being reconciled to God through the death of his Son Because ye are sonnes God hath sent forth the spirit of his Sonne into your hearts which cryeth Abba Father 2. In respect of us also it is an impellent cause because they who apprehend Christs merit by a true faith and apply his death unto themselves for them it is impossible to be unthankfull or not indeavour to live to the praise and honour of his name which is to begin newnesse of life The application of Christs death and the consideration thereof will not suffer us to be ungratefull but forceth us to love Christ again and prove therein our thankfulnesse for so inestimable a benefit No man therfore may imagine any remission of sins without regeneration and he lieth unto himselfe and the world who boasteth of Christs death applied to himself yet hath no desire to live godly and holily to the honor of Christ For all after they are once justified prepare and addresse themselves to doe those things which are gratefull unto God For regeneration or the desire and endeavouring of obeying God cannot be separated from the applying of his death unto us nor the benefit of regeneration from the benefit of justification All who are justified are also regenerated and sanctified and all who are regenerate are also justified Object The Apostle attributeth our regeneration to Christs resurrection why then is regeneration here attributed to his death 1 Pet. 1.3 Answ It is attributed unto Christs death as touching his merit for he merited regeneration for us by dying And it is attributed to Christs resurrection in respect of the applying of it for by rising from the dead hee applyeth unto us regeneration and giveth us the holy Ghost Eternall life Eternall life is also the fruit of Christs death God so loved the world that he gave his only begotten Son that whosoever beleeveth in him should not perish but have everlasting life John 3.16 1 John 5.12 God hath given unto us eternall life and this life is in his Son The meaning of the Article I beleeve in Christ dead Now what is it To beleeve in Christ dead Ans It is to beleeve that Christ hath not only suffered extreme torments for my sake but also death it selfe and hath by his death obtained for mee remission of sins and reconciliation with God and consequently also the holy Ghost who beginneth in me a new life that I may again be made the Temple of God and at length attain unto everlasting life wherein I shall worship and magnifie God for ever Quest 44. Why is there added He descended into hell Ans That in my greatest paines and most grievous tentations I may support my selfe with the comfort that my Lord Jesus Christ hath delivered me by the unspeakable distresses torments and terrours of his soule into which hee was plunged both before a Psal 18.5 6. 116.3 Mat. 26.36 27.46 Heb. 5.7 and then especially when he hanged on the Crosse from the straits and torments of hell b Esay 53.5 The Explication Two things are here to be handled 1. The true sense and meaning of this Article 2. The use 1. What the true sense of this Article is or what the descent of Christ into Hell signifieth HEll in Scripture is taken three waies For it signifieth 1. The Grave Three significations of hell in Scripture Then yee shall bring my gray-head with sorrow unto hell Thou wile not leave my soule in hell neither wilt thou suffer thine holy One to see corruption 2. The place of the damned as in the story of the rich man and Lazarus The Glutton being in hell in torments Gen. 42.38 Psal 16.10 lift up his eyes and saw Abraham a farre off and Lazarus in his bosome If I lye downe in hell thou art there 3. The paines of hell that is the terrours and torments of the soule and conscience The paines of hell gate hold upon mee Luke 16.23 Psal 139.8 The Lord bringeth downe to hell and raiseth up that is into exceeding paines and torments out of which afterwards he againe delivereth Psal 116.3 In this third sense it is taken in this Article For it cannot be understood in the first sense of the Grave 1. Because it is said before Hee was buried If any say Why he I is not here taken for the grave that this latter Article is an exposition of the former he saith nothing For as often as two speeches expressing the same thing are joyned together so that the one is an exposition of the other it is meet that the latter be more cleere and open than the former which here is cleane contrary For. To descend into hell is more obscure than to be buried 2. It is not likely in this so brief and succinct a Confession that the same things should be twice spoken in other words Neither can this place be understood of the place of the damned Why hell is not here taken for the place of the damned as is proved by this division 1. If Christ did locally descend into Hell he descended either as touching his God-head or as touching his soule or as touching his body Not as touching his God-head For this is every-where Nor as touching his body For that rested in the grave three dayes as was prefigured by Jonas the type of Christ Because no part of Christ could be in hell neither rose it from any other place but from the grave Nor us touching his soule 1. Because Scripture no where expresseth and mentioneth it 2. Because Christ dying on the Crosse Luke 23.46 23 4â— Christs soule descended not locally said of his soule Father into thy hands I commend my spirit And to the Theefe This day shalt thou be with mee in Paradise Therefore the soule of Christ after his death was in the hand of his Father in Paradise not in Hell And that cavill little steadeth the Adversaries of this doctrine that hee might be also in the hand of his Fatheâ— that is in his Fathers protection even in Hell according to that Psal 139.8 If I lye downe in Hell thou art there that is there also will God have care of me and there also will he keep me that I perish not for one place interpreteth another And he had said before unto the Thief This day shalt thou be with me in Paradise Luke 23.43 that is in
but also our soules Therefore he ought to suffer not only in body but in soule also 2. Christ was to deliver us from the paines and torments of hell Therefore hee of force must suffer them which being so he either suffered them before his death or after death The Papists themselves confesse that hee suffered not after death Therefore it must needs be that he suffered them before death But these paines he suffered not in the body for the sufferings of the body were only externall Therefore he suffered those griefs in his soule 3. It is very convenient that the extremest and most grievous part of Christs Passion which was these dolours of minde should not be passed over without mention in the Creed But if the Article of Descension into hell concerne them not they should be left unmentioned sith that the former Articles treat only of the externall sufferings of the body which Christ suffered without him There is no doubt therefore but that by this Article the ghostly passions or sufferings of his soule are signified This is the true meaning of the Descension into hell and wee are to maintaine and defend against the Papists that which is certain namely that Christ so descended as hath been proved in this discourse Howbeit if any man be able to maintain with sure grounds and proofs that Christ descended in any other sense it is well I cannot Object 1. See D. Tho. Bils Bish of Winchin his Tract touching the redemption of mankind Pag. 154. c. John 19.30 The Articles of faith are to be understood properly and without any trope or figure Answ True except an Article being taken according to the proper signification be disagreeing from other places of Scripture But this Article of Christs descension into hell being taken properly is much repugnant to that saying of Christ It is finished For if Christ fulfilled and finished all the parts of our Redemption on the Crosse there was no cause why he should descend into hell that is into the place of the damned Object 2. The terrours and torments of the soule in Christ went before his buriall But the descension into hell followeth his buriall Therefore the descension into hell concerneth not those torments Ans The Minor of this Syllogisme is faulty in alledging that for a cause which is no cause For in the Creed the descension into hell followeth the buriall not that it was performed after the buriall but because it is an illustration of that which went before touching the Passion Death and Buriall lest any thing should be detracted from them as if it were said He suffered not only in body hee died not onely a bodily death hee was not onely buried but also suffered in soule the extreamest vexations and hellish dolours such as all the reprobate shall suffer for ever The chiefest therefore and weightiest part of Christs passion followeth in good order For the Creed proceedeth from the griefs of the body to the vexation and anguish of the minde and from the visible Passion to the invisible as it were from a lesse to a greater matter and circumstance 2. The fruits and use of Christs descension into hell CHrist descended into hell 1. That we might not descend thither but rather that hee might free us from the eternall paines and torments thereof 2. That he might transport and carry us triumphantly with him into heaven What it is to beleeve in Christ who descended into hell Wherefore to beleeve in Christ which descended into hell is to beleeve that Christ sustained for mee in his soule infernall and hellish paines and torments and that exceeding ignominy which is due unto the wicked in hell that thereby I might not descend into hell and that I might never be forced to suffer them all which otherwise I should suffer in hell eternally but that of the contrary rather I might ascend with Christ into heaven and there injoy with him exceeding happinesse and glory for ever and ever This is the use and profit of this Article of Christs descension into hell ON THE 17. SABBATH Quest 45. What doth the Resurrection of Christ profit us Answ First by his Resurrection he vanquished death that he might make us partakers of that righteousnesse which hee had gotten us by his death a Rom. 4.25 1 Pet. 1.3 1 Cor. 15.16 Again wee are now also stirred up by his power to a new life b Rom. 6.4 Col. 3.1 c. Eph. 1.3 2.5 Lastly the Resurrection of our head Christ is a pledge unto us of our glorious resurrection c 1 Cor. 15.20 21. The Explication THus farre have we continued the Treatise of Christs humiliation It remaineth that wee proceed unto his glorification for which hee rose the third day from the dead For the humiliation of the Mediatour was not to endure for ever but it was enough that he suffered once and died notwithstanding the efficacy and power thereof in preserving and maintaining the blessings issuing and flowing thence with full stream endureth for ever Now in Christs Resurrection two things are especially to be considered the history Two things to be considered in Christs resurrection and the fruit thereof In the history wee are to observe Who rose Who it was that rose from the dead 1. The history and therein to wit Christ both God and man in that body in which he died For this the Word never put off How he rose The manner of his rising which was that he who was verily dead revived from death recalling his soule to his body and gloriously came forth of his Sepulchre on the third day according to the Scriptures and that both by his Fathers and his own force and power I say not the power of his flesh but of his God-head For he was raised of the Father by himself because the Father worketh by the Son The testimonies of his rising The testimonies of his true resurrection Hee shewed himself openly to many women and Disciples the Angels bare witnesse thereunto 4. The fruits of Christs resurrection c. The fruits of Christs resurrection are expressed in these questions following The chief questions of Christs Resurrection are 1. Whether Christ rose againe 2. How he rose 3. For what cause he rose 4. What are the fruits of his resurrection 1. Whether Christ rose again INsidels beleeve that Christ died but beleeve not that he rose from death Neverthelesse that Christ rose again is proved by the restimonies of Angels Women Evangelists Apostles and other Saints who after his resurrection saw him felt him and talked with him And we were to beleeve the Apostles in respect of the authority which they had from heaven although they had not seen him 2. How Christ rose THe maner of Christs Resurrection is declared by these circumstances following 1. Christ did rise truely and indeed so that his soule did truely and indeed returne unto his body from which it was
feigne and imagine in the Major proposition are altogether the same with the things which are affirmed that is the same in them is affirmed of the same and so these manners are that in which lyeth the contradiction For they say Christs body is every where according to the manner of majesty Being demanded what they meane by majesty they answer omnipotency and immensity To say then Christs body is every-where as touching the manner of majesty not as touching the mannor of a naturall body is nothing else even by their owne judgment than Christs body to be every-where according to the manner of immensity or infinity and not to be every-where according to the manner of finitenesse Now verily they trimly take away the contradiction by thus distinguishing For the manner of immensity is nothing else but immensity and immensity and to be immense are both affirmed of the same Wherefore as these are contradictory To be every-where and To change place or Not to be every-where so are these also contradictory The same body to be immense and To be finite Immensity and finitenesse to agree unto the same or the same body to be every-where or immense according to the manner of immensity or majesty and not to be every-where but to change place and to be finite according to the manner of finitenesse or a naturall body Wherefore it is manifest which was before also confirmed That Christ ascended locally and that therefore this Article is to be understood of Christs locall ascension Object 2. Contraries or opposites ought to be expounded after the same manner that the contrariety and opposition may be kept But these Articles Hee ascended into heaven Hee descended into hell are opposed one to the other Therefore as the Article of Christs descension is taken in a figurative meaning that is of his great humiliation so ought also the Article of his ascension to be taken of his great majesty not of any locall motion Answ We answer first to the Major Opposites are to be expounded after the same manner except such manner of explication be disagreeing from the Articles of faith and from other places of Scripture But this Article the Scripture it selfe understandeth of a locall ascension Acts 1.11 Hee shall so come as yee have seen him goe into heaven howsoever it understand that other of a spirituall as wee have heretofore proved And that thus we understand both these Articles the Analogy of faith requireth 2. We deny the Minor For these two Articles are not opposed For his ascension into heaven is not the furthest degree of his glory as his descension into hell is the furthest degree of his humiliation But the furthest and highest degree of his glory is his sitting at the right hand of the Father Therefore as touching this Article of his sitting at the right hand of his Father we grant the Major For unto this Article is the descension into hell opposed whereupon also the Scripture doth not interpret properly but figuratively these two Articles of Christs descension into hell and of his sitting at the right hand of his Father 3. If Christs ascension be construed of any equalling of his man-hood with his God-head all the other Articles concerning the true humanity of Christ shall be utterly overthrownâ— a Mat. 23.20 Quest 47. Is not Christ with us then untill the end of the world as he hath promised Ans Christ is true God and true man and so according to his man-hood he is not now on earth b Hebr. 8.4 Matth. 26.11 John 16.28 John 17.11 Acts 3.21 but according to his God-head his majesty his grace and Spirit he is at no time from us c John 14.18 Matth. 28.20 The Explication THis Question is a prevention of an objection of the Ubiquitaries who argue thus Object But Christ promised that hee would be with us untill the end of the world Therefore hee did not so ascend into heaven but that hee is now also on earth and that every-where in his humane nature Answ They inferre more in their conclusion then the premisses inforce Christ is with us in that spirituall union whereby wee his members are joyned to him our head And further he speaketh of the presence of his whole person to which he attributeth that which is proper unto the God-head In like manner he saith before his passion when as yet he conversed on earth with his Disciples I and my Father will come unto him and will dwell with him this he speaketh John 14.23 as touching his God head which was and is in heaven and by which as the Father is with us so he is otherwise we might reason also thus I go away saith Christ Therefore he is not at all with us But it is attributed improperly to his other nature namely to his humanity What the personall union of two natures in Christ is that he abideth with us in respect of that personall union which is the secret and wonderfull indissoluble uniting and knitting of the two most diverse natures of Christ divine and humane into one person so that these two natures being in such wise linked and conjoyned absolve the essence of Christs person and one nature should be destroyed if it were sundered from the other both notwithstanding retaining their peculiar and severall properties whereby one is distinguished from another Saint Augustines Explication is on this manner That which Christ saith Loe Tract 50. in Johan I am with you alwayes unto the end of the world is fulfilled according to his Majesty Providence and unspeakable Goodnesse But as concerning that flesh which the Word tooke and after which he was borne of the Virgin taken by the Jewes crucified on the Crosse taken downe from the Crosse wrapped in linnen clothes laid in the Sepulchre manifested in the resurrection as concerning it yee shall not have him alwayes with you Why so Because as concerning the presence of his body he conversed forty dayes with his Disciples and they accompanying him to see him not to follow him he ascended into heaven and is no longer here For He is there sitting at the right hand of God and He is here for the presence of his Majesty hath not left us Againe according to the presence of Christs majesty we have Christ alwayes according to the presence of his flesh it was truly said unto the Disciples Yee shall not have me alwayes For the Church injoyed him a few dayes as concerning the presence of his flesh now it layeth hold on him by faith but seeth him not with corporall eyes Christ therefore is present with us 1. By his spirit and God-head Five manners of Christs presence 2. As touching our faith and confidence wherewith we behold him 3. In mutuall dilection and love because he loveth us and we him so that he doth not forget us 4. In respect of his union with humane nature that is in the conjunction of the soule with the body For
beleeved the Gospel promise that he would beleeve the Church more then the Gospel if the Church determine or propound any thing which is either contrary to the Gospel or can be proved by no testimony of Scripture This doubtlesse Augustine never meant Nay elswhere he denounceth Anathema and biddeth a curse to come to them who declare any thing besides that that we have received in the writings of the Law and Gospel And in the selfe-same place he witnesseth That he because he beleeveth the Gospel cannot beleeve Manichaeus for that he readeth nothing in the Gospel of Manichaeus Apostleship Therefore traditions or ordinances of the Church bring us unto the Scripture and tie us to that voice which soundeth in the Scripture The Papists wrangling about Traditions But here it must be observed how honestly and fairly the Papists deale For wheresoever they meet with the word Tradition that by and by they wrest to their traditions which cannot be proved out of the Word of God as when Paul saith I delivered unto you that which I received Straight-wayes they cry out Heare you traditions I hear but read on there in the words following Paul himself by writing declaring what those traditions are I delivered unto you how that Christ died for our sinnes according to the Scripture And that he was buried and that he arose the third day according to the Scripture Here you heare Pauls traditions to be double things written For first they were taken out of the Scripture of the Old Testament Secondly they were committed to writing by Saint Paul himselfe So Paul saith of the Lords Supper I have received of the Lord that which I have delivered unto you 1 Cor. 11.23 But this traditions after the Evangelists himself also hath set downe in writing 2 Thes 3.16 The Jesuites cite the saying of Paul Withdraw your selves from every brother that walketh inordinately and not after the traditions which yee received of us But a little after in the same Chapter he describeth what tradition he meaneth as it is manifest to him that looketh on the place And yet will they thence prove that many things are to be beleeved which cannot be proved by any testimony of Scripture The like impudency they shew in another testimony taken our of Luke Acts 16.4 They delivered them the decrees to keep ordained of the Apostles and Elders which were at Jerusalem Ibid. 15.23 When a little before he witnesseth that those decrees were set downe in letters written by the Apostles How the Church may be said not to erre That opinion or saying of the Papists The Church doth not erre is true after this sort 1. The whole doth not erre though some members thereof doe erre 2. It doth not erre universally although in some points of doctrine it may 3. It erreth not in the foundation 5. In what the Church differeth from the Common-weale Seven differences betweene the Church and Common-weale THe Church differeth from the Common-weale 1. Because Common-weales are distinct and Kingdomes of the world are in divers places and times The Church is alwayes one and the same at all times and with all men 2. The Kingdoms and States of the world have many heads or one chiefe Head and many other inferiour heads besides and that on earth The Church hath but one and that in heaven 3. The Common-wealth is governed by certaine Lawes made for the maintenance of outward peace and tranquillity The Church is ruled by the holy Ghost and the Word of God 4. The Common-wealth or civill State requireth outward obedience onely The Church requireth both as well inward obedience as outward 5. In civill States and Common-wealths there is power and liberty to make new Lawes positive by the authority of the Magistrate the violating of which Lawes bindeth mens consciences and deserveth corporal punishments The Church is tied to the Word of God to which it is not lawfull to adde ought or to detract ought from it 6. The civill State hath corporall power wherewith it is armed against the obstinate and disobedient for he may and ought by force to curb these and to punish them by the sword The Church punisheth by denouncing Gods wrath out of the Word of God 7. In the Church are alwayes some elect and holy but not alwayes in the Common-wealth 6. Whence ariseth the difference of the Church from the rest of mankinde Three sorts of men in the world THere are three sorts of men very much different one from another For 1. Some men are even in profession estranged and alients from the Church as who deny faith and repentance and therefore are open enemies of God and the Church 2. Others are called but not effectually which are Hypocrites who professe indeed the faith but without any true conversion unto God 3. Others are called effectually which are the elect who are but a little portion according to that of Christ Many are called Mat. 20.16 Election putteth the difference between the Church and others but few are chosen Now the difference being known let us in a word see what is the cause of this difference 1. The efficient cause of this difference is the Election of God willing to gather unto himselfe a Church in earth 2. The Sonne of God is the mediate executor of this his will and purpose the holy Ghost the immediate Acts 14.16 Rom. 9.18 John 6.37 Rom. 8.19 30. 3. The word of God is the instrumentall cause In times past God suffered all the Gentiles to walk in their owne wayes God hath mercy on whom he will and whom he will he hardneth All that the Father giveth me shall come to me Those which he knew before he also predestinate to be made like to the Image of his Sonne and whom he predestinate them also he called c. By these words we are taught that the promise of grace is generall in respect of the Elect or Beleevers God verily would have all to be saved and that 1. In respect that he loveth the salvation of all But the Elect onely have attained to that salvation 2. In respect that he inviteth all to salvation But the rest have beene hardened Rom. 11.7 7. Whether any one may be saved out of the Church NO man can be saved out of the Church None saved out of the Church John 13.5 Because without the Church there is no Saviour therefore no salvation also Without me you can doe nothing 2. Because whomsoever God hath chosen and elected to the end which is eternall life them he hath chosen to the meanes which is the inward and outward calling The elect therefore though they be not at all times members of the visible Church yet they are all made such before they die Object Therefore election is not free Answ It is free because God chose freely both to the end and to the meanes But after he hath once destined and ordained men to meanes he never
is with in or under the bread they adde unto the words of Christ and depart from true simplicity For if that which Christ said is simply to be retained and that not to be admitted which he said not then may we not say The bread is both bread and the body of Christ but simply this only The bread is the body of Christ For he said not My body is with or in or under the bread or The bread is both bread and my body together neither addeth he as these adde of their own really substantially corporally but he uttereth these bare words of the bread This is my body Neither have the Transubstantiaries their opinion drawn from the words of Christ simply understood namely that of the bread is made the body of Christ or the bread is changed into the body of Christ for this is their own forgery and invention For Christ said not that the bread was now made or was a making or should be made but simply said The bread is my body where no change could come between so that the words of Christ be simply understood Therefore falsly do they perswade the people that they simply rest on the propriety of Gods word when as manifoldly and most farre they swerve and depart from it The true interpretation of Christ words We Protestants retain the words of Christ without adding or altering to wit that the bread is the body of Christ and indeed the true and visible body which was given for us But because these words literally taken would admit a sense repugnant to the truth of Christian faith for if bread were properly Christs body it would follow that bread was crucified for us therefore we affirm that in Christs words a convenient meaning must be inquired after that is Christs words must be understood sacramentally namely that the bread is called Christs body because it is a signe of Christs body the cup or wine in the cup is called Christs bloud because it is a sign of Christs bloud the cup is also called the new Testament because it is a signe of the new Testament even as baptism is termed a washing away of sins and a laver of new birth because it is a signe of both these which are wrought properly by the bloud and spirit of Christ The true sense therefore and naturall interpretation of Christs words is This is my body which is given for you that is This bread broken by me and given to you is a signe of my body delivered to death for you and an authentick seal of your conjunction with me so that he which shall beleeve and eat this bread he truly and really after a sort eateth my body Here therefore to the signe is attributed the name of the thing signified both for the conjunction which the thing signified hath in the right use of the Supper with the signe and also for the proportion which the signe hath with the thing signified In this exposition we are not led and over-ruled by Philosophy and humane reason as our adversaries traduce us and bear the world in hand we are but we observe those rules by which in the joint consent of all sound wise men wee are to censure the interpretation of any Scripture whatsoever namely by the analogie and rule of faith by the nature of the thing or subject by the testimonies of Scripture which teach the same thing Three rules wâ—ereby we may judge of the interpretation of Scripture For by help of these three rules the naturall sense of Scripture is wont to be examined as often as necessity driveth us from the letter to the sense and meaning 1. That no interpretation be received dissonant from the rule of faith or repugnant to any article thereof or any commandement of the Decalogue or any expresse testimony of Scripture for the spirit of truth is not contrary to it self 2. That the sense derived out of words signifying any thing have a congruity with the nature of the thing signified by the words as in this present subject of the Supper whereon wee insist when any question or doubt is moved therein we are to enquire seeing it is a Sacrament how the Scripture else-where speaketh of Sacraments and of the Supper it selfe 3. That other like places be weighed and considered by which it is either manifest and granted or may be demonstrated by some circumstance that they contain the same doctrine concerning the same thing which is contained in the place in controversie For if we be fully resolved of the meaning of any cleerer and uncontroversed place we shall also be resolved of the sense of the place in controversie if the same thing be delivered in both So then it is out of doubt that that meaning of the words of the Supper which is agreeable with these rules is true and those untrue which disagree from them But this our construing and interpretation which indeed is not ours but the doctrine of Christ himself his Apostles and all orthodox or right-beleeving antiquity doth every way sute with these rules wherefore undoubtedly it is most true and best beseeming the truth of the Gospel Now let us come to the arguments by which wee prove our interpretation to be true they are of four sorts 1. Some are taken out of the text it self and circumstances of the institution of the Lords Supper 2. Some are taken from the nature of the thing or subject that is by understanding the speech as the thing it self doth bear and suffer namely according to the nature of all Sacraments 3. Some are drawn from an analogie of the articles of our faith or from a conference of places or parts of Christian doctrine 4. Some are taken from other like places of Scripture where the same thing is delivered in such words as are manifest and whereof there is no controversie 1. The first sort of arguments taken out of the text and circumstances of the institution of the Lords Supper He sate down 1. CHrists humane nature at the first celebrating of the Supper by a corporall kind of placing sate in his proper place at the table and now is in heaven wherefore then it was not neither is it now corporally in the bread or in the place of the bread He took bread 2. Christ at the first Supper took not into his hands nor brake his body but bread wherefore bread is not properly and really the very body of Christ This is my body 3. Christs body was born of a virgin But bread is made of meal therefore it is not really Christs body 4. Christ said of the visible bread being broken This is my body and of the visible cup being distributed unto his disciples This cup is the new Testament in my bloud Therefore the Papists retain not the letter when they say My body is contained under the forms of bread and wine nor the Ubiquitaries when they thus speak My body is in with under this
the light 1 John 1.7 we have fellowship one with another and the bloud of Jesus Christ his Son cleanseth us from all sin And further this communion whereof Saint Paul speaketh is our union with Christ and fruition of all his benefits by faith Hither belongeth the similitude of the body and the members the vine and the branches which have nothing to doe with any corporall eating This communion was and is common to all the faithfull from the beginning unto the worlds end But they could not eat the body of Christ corporally by their mouth That we might grow up unto him by whom all the body is coupled and knit together Eph. 4.15 16. He that is joyned unto the Lord is one spirit 1 Cor. 9.17 And by one spirit are we all baptised into one body Hereby know we that we dwell in him and hee in us 1 John 4.13 because hee hath given us of his Spirit This union therefore is that communion which is wrought by the holy Ghost wherefore it is spirituall For bread cannot be this communion but by a figure as it is a signe Repl. He that is guilty of the body of Christ eateth it They who receive unworthily are guilty of the body of Christ Therefore they eat it corporally for spiritually they cannot because if they could so eat it they should not be guilty Answ The Major is false For he is guilty of Christs body who by his sins hangeth it on the crosse again and despiseth Christs benefits For any reall eating is not required to this guilt but he that will not receive Christ offered by faith is thereby made guilty So the injury done unto the Ark is said to be done unto the Lord. Repl. They that discern not the Lords body eat it But the guilty discern it not Therefore they eat it Ans It the Major be taken sacramentally as of the bread which is called and is the body of Christ it is true but if properly it is false For not to discern his body is not to give due honour to it to contemn it yea not to receive the thing signified So They are said to tread under foot the Son of God Heb. 10.29 and to count the bloud of the testament as an unholy thing who contemn him 5. They reason from the testimony of the Fathers and the godly of ancient times in the purer state of the Church Ans The sayings of the Fathers are to be understood sacramentally or of our spirituall communion Repl. 1. Augustine saith Thou shalt receive this in the bread which hung on the crosse and this is the cup which was shed out of Christs side Answ In the bread as in the signe that is together with the signe thou shalt receive the thing signified When we receive the bread we are certain that wee have Christ Repl. 2. Cyril upon John saith By naturall participation not onely spiritually but also corporally not onely according to the spirit but also according to the flesh corporally and essentially Answ Cyril speaketh not of the manner of eating but of the thing which was to be eaten He sheweth that we are made partakers not only of Christs spirit but also of his humane nature Now he understandeth a spirituall communion 1. Because hee citeth those places concerning it John 6. 1 Cor. 10. where no mention is made of corporall eating 2. He speaketh of the presence of Christ not in the bread but in us 3. He proveth the abiding of Christ in us by the use of the Supper not by any corporall eating 4. He so describeth it that hee saith It shall continue in the life to come 5. Hee speaketh of that communion which is proper unto the saints Now this is spirituall for otherwise it should befall also to the wicked The shifts of Consubstantiaries whereby they go about to elude and shift off certain of our objections not all for moe are objected against them 1. WEe make not say they any Capernaiticall eating Ans We demand of them whether Christ be eaten by the bodily mouth be it after a grosse or after a finer manner But how ever they answer in that opinion which they hold there is too too much idolatry for Christ refuting the Capernaites doth not distinguish the eating of him into a grosse and a finer manner but saith simply That his body cannot be eaten with the bodily mouth for he saith that he must ascend And that the words which he speaketh are spirit and life 2. We maintain not Ubiquity for there is not a word thereof to be found Ans Here is to be observed the dissention of the adversaries about Ubiquity But neither is a word to be found hereof That the body of Christ is together in two places And further of this their opinion followeth Ubiquity For he that is together and at one time in moe places must needs be infinite and therefore every-where 3. Wee overthrow not the article of Christs ascension Ans Yea but they doe overthrow it For while they hold that as often as the Supper is celebrated Christ is corporally eaten they must needs say that he remaineth and is invisible on earth But he is said to have left the world to have ascended from a lower place into an higher and to remain in heaven untill he come to judgement Now that some except that Christ doth descend from heaven as often as the Supper is administred it is already refuted 4. We take not away the doctrine of the properties of Christs humanity Ans They altogether take it away For they will have his humane nature to be such as is not seen nor felt nor limited in place Rep. But Christ did put off these infirmities and retained the essentiall properties Ans But these are very essentiall properties which being taken away the verity also and truth of his humane nature is taken away Augustine saith Take away from bodies their spaces and they shall be no where 5. Wee abolish not the doctrine concerning the communicating of properties of both natures Ans Yea but they endeavour it For they apply those properties of his divine nature which are affirmed of the whole person in the concrete to both natures I will be with you to the end of the world This they understand of both natures which is all one as if when it is said Christ God and man was circumcised one should thus conclude Therefore the God-head of Christ was circumcised as well as his flesh Repl. This only we adde That those articles belong not unto them Ans After this sort all sects may shift off all testimonies of Scriptures But they belong hither and that by a double right 1. Because they are written of the body of Christ But the body of Christ belongeth to the Supper Therefore these articles also belong hither for they shew how Christs body is to be eaten 2. They belong hither because no article of faith is at variance with another So
the worship to be thus done unto him Wil-worship is false worship And To worship God truly is so to worship him as himselfe hath manifested in his word that he will be worshipped Contrariwise in this second Commandement is forbidden all will-worship that is all false worship namely not onely that creatures or Images be not reputed or worshipped for God but also that we resemble not him the very true God by any Image or shape neither worship him by Images and at Images or with any other kinde of worship which himselfe hath not commanded For when he condemneth the chiefe or grossest and most evident kind of false worships namely the worshipping of God at or by Images it is manifest that he forbiddeth also the other kinds of false worships seeing this is the head and fountaine of all the rest For he forbiddeth the most grosse kind of Idolatry not thereby to exclude others and acquit them from this inhibition but because this is the fountaine of all the rest Wherefore all worships whatsoever are instituted by men not by God and in which the same cause of prohibiting or forbidding appeareth are forbidden by the forbidding of this the grossest kind of the rest Therefore whatsoever things hinder Gods true worship they are all contrary to this Commandement Twofold Idolatry 1. Idolatry which is a false or superstitious worship of God Idolatry as we have heretofore shewed is of two sorts 1. When a false god is worshipped that is when in place of the true God or besides him honour or worship is given to some either imaginary or existent thing which is agreeing unto the true God onely This kinde of Idolatry is especially forbidden in the first Commandement and further also in some part in the third Commandement 2. When men erre in the kinde of worship that is when worship or honour is imagined to be done to the true God by some such worke which himselfe hath not commanded This kind is properly condemned in this second Commandement and is called will-worship Who are superstitious Esay 29.13 Mat. 15.9 Col. 2.8.16.22 23. or superstition adding mens inventions to Gods Commandements They are said to be superstitious whosoever adde humane inventions to the Commandements of God This superstition or wil-worship is condemned every where in Scripture In vaine they worship me teaching for doctrine mens precepts Beware lest there be any man that spoile you through Philosophy and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ Let no man condemne you in meat and drink c. Which all perish with the using and are after the commandements and doctrines of men Which things have indeed a shew of wisdome in voluntary religion and humblenesse of minde and in not sparing the body neither have they it in any estimation to satisfie the flesh Hence we answer this objection Object Idolatry is forbidden in the first Commandement and in this second also therefore they both make but one Answ One kind of Idolatry is forbidden in the first Commandement to wit when another god is worshipped another in the second namely when the true God is worshipped otherwise then he ought Repl. Yea but still in both there is Idolatry committed and a strange god worshipped Ans There is indeed an Idol in both alwaies but not alwaies in the intent and profession of men Therefore whosoever offend against the second Commandement offend against the first because they who worship God otherwise then he will be worshipped imagine God to be another or otherwise affected and qualified then he is Therefore they worship not God but the invention of their owne braine which they perswade themselves to be so affected Hypocrisie Hypocrisie which is a pretending or feigning true godlinesse and worship of God doing the externall works commanded by God whether Morall or Ceremoniall without true faith and conversion This vice is depainted and described in these words by the Prophet Esaias This people come neere unto me with their mouth Esay 29.13 14. and honour me with their lips but have removed their hearts farre from me and their feare towards me was taught by the precepts of men Therefore behold I will againe doe a marvellous worke in this people Profanenesse Profanenesse which is a voluntary letting goe or contempt of all religion and of the whole worship of God both internall and externall or else of some part of divine worship This profanenesse is repugnant not onely to this Commandement but also to the whole worship of God in the first and second Table For defence of superstition some alledge Object 1. That such places and sayings as are brought against will-worship speake onely of Mosaicall and Jewish ceremonies and of the wicked and ungodly commandements of men but not of such precepts of men as are authorised by the Church Bishops and such as command nothing contrary to Gods word Answ That this is false which is replyed some demonstrances which are added unto certaine places declare which also reject those humane Laws and ordinances that command any thing in regard of divine worship which is not commanded by God although the same be a thing in his owne kinde not wicked nor forbidden of God So Christ rejecteth the Jews tradition of washing of hands Mat. 15.11 because they had an opinion of worshipping God thereby whereof he saith That which goeth into the mouth defileth not the man but that which cometh out of the mouth that defileth the man Hither also may that be referred which Christ speaketh Mat. 23.25 Woe be to you Scribes and Pharisees Hypocrites for ye make cleane the outer side of the Cup and of the Platter but within they are full of bribery and excesse Now that these and the like things are lawfull setting aside an opinion of superstition in them the Apostle in sundry places doth shew He that observeth the day observeth it to the Lord Rom. 14.16 and he that observeth not the day observeth it not to the Lord. He that eateth eateth to the Lord for he giveth God thanks and he that eateth not eateth not to the Lord and giveth God thanks Againe Whatsoever is sold in the shambles eate ye and aske no question for conscience sake 1 Cor. 10.25 For the earth is the Lords and all that therein is Wherefore they are not simply so condemned but only so farre as they are prescribed for divine worship that is if they be so prescribed as that by the performance of them God is honoured and dishonoured by the omission of them In the same respect is single life also condemned especially seeing the same is not a thing indifferent but to those onely who have the gift of continency according as it is said of Christ He that is able to receive this Mat. 19.12 let him receive it For all men as in the same place Christ saith cannot receive this thing save
they to whom it is given Things indifferent are diligently to be discerned from Gods worship And this is the difference betweene things indifferent or of middle quality and those things which are properly the worship of God Which difference we must diligently observe serve 1. Because when men feigne other worships of God in them they feigne another will of God which is to feigne another God When they therefore so do as erst Aaron and Jeroboam did they are no lesse accused of Idolatry then they who purposely worship another God besides that Jehovah revealed in the Church 2. Because by confounding of the true worship with false worships the true God is confounded with Idols which are worshipped with those worships invented by men 3. Because whatsoever is not of faith is sin And when any man doth a thing as thereby to worship God his conscience not knowing whether God will be worshipped after this manner or no he doth it not of faith but is ignorant and doubteth whether God be pleased or displeased with his worke and therefore he presumeth to do that albeit it may displease God Wherefore he doth not thereby worship but contemne God But because the defenders of worships invented by men alledge certaine places in which the Scripture willeth us to obey the commandements of men and do thence conclude that they have the force and nature of divine ordinances and so of divine worship it is therefore necessary that here we should say something touching humane traditions and their differences Of mens commandements and the authority of Ecclesiasticall Traditions THere are foure sorts of those things which men command Gods ordinances proposed by men The ordinances of God which God will that men propose unto others to be observed but not in their owne name but in the name of God himselfe as being themselves the ministers and messengers not the authors thereof So the Ministers of the Church propound the heavenly doctrine of God to the Church Parents to their Children and Masters to their Schollars so Magistrates propound the Commandments of the Decalogue unto their Subjects The obedience of those Commandements is and is called Gods worship because they are not humane ordinances but divine which are necessarily to be obeyed although no authority or commandement of any creature came thereto yea although all creatures should command the contrary Hitherto appertaine many places of Scripture Prov. 6.20 Deut. 17.2 Exod 16.8 Mat. 23.2 3. Luke 10.17 1 Cor. 4.21 2 Cor. 13.10 1 Thes 4.2 8. 2 Thes 3.14 Heb. 13.14 as My sonne keep thy fathers commandement and forsake not thy Mothers instruction Ye know the commandements we gave you by the Lord Jesus He therefore that despiseth these despiseth not man but God The Scribes and Pharisees sit in Moses seat All therefore whatsoever they bid you observe and doe These and the like sayings will us to obey men as the ministers of God in those things which belong unto the ministery that is which God by expresse commandement hath testified that he will have published and commanded by them they grant not authority unto any to institute new worships of God at their owne pleasure according as it is said Prov. 30. â— 1 Tim. 1.3 4.11 6.2 3 4. 2 Tim. 3.16 17. Put nothing unto his words lest he reprove thee and thou be found a lyar Command some that they teach none other doctrine The civill ordinances of men which are determinations and prescriptions of circumstances necessary and profitable to the keeping of the Morall Commandements of the second Table 2. Civill ordinances of men Such are the positive laws of Magistrates Parents Masters and of all who beare rule over others in the Civill State The obedience of these Laws as touching the generall is the worship of God because the generall thereof is morall and commanded by God himselfe namely obedience towards magistrates and others which beare rule in the Common-wealth But as concerning the speciall of the action or as touching the circumstances it is no divine worship because those works are divine worship which must necessarily be done in respect of Gods Commandement although no Commandement or respect of any creature were adjoyned but these except they were commanded by the Magistrates might be done or omitted without any offence against God but yet notwithstanding such Civill ordinances of Magistrates and other Governours bind the consciences of men that is we must necessarily performe them neither are they neglected without the displeasing of God and therefore by reason of these commandements of Magistrates we are bound also to performe the works injoyned us by these commandements even although we could omit them without giving any offence if we meane to retaine our bedience pure and sound So To carry weapons or Not to carry weapons To pay a lesser or greater tribu e or Subsidie is not in it selfe the worship of God but the obedience which is in these and the like matters due to be rendred unto the Magistrate is Gods worship Therefore if the Magistrare neither command nor forbid either it is free to do either but if he command any one thing he sinneth whosoever doth the contrary although he could keep it never so close neither offend any man thereby The reason is because the generall namely obedience towards the Magistrate which is Gods worship is violated Wherefore these specials and particulars are by an accident made the worship of God to wit by the commandement of the Magistrate Hither belong these Scriptures Let every soule be subject to the higher powers Rom. 13.1 2 5. Titus 3.1 Ephes 8.1 Coâ— 3.22 23. Whosoever resisteth the power resisteth the ordinance of God Ecclesiasticall ordinances The Ecclesiasticall or Ceremoniall ordinances of men which are determinations or prescriptions of circumstances necessary or profitable for the keeping of the Morall Commandements of the first Table for they belong either to the keeping and maintaining of order and comelinesse in the Church assemblies and the Ecclesiasticall administration of the Ministery or to externall exercise of godlinesse both publique and private or to avoid the giving of offence unto the weaker and to bring them unto the Church and knowledge of the truth of which kinde are the time place forme and course of Sermons and Prayers and Readings in the Church likewise Fasts the manner of proceeding in election of Ministers in gathering and distributing of almes and such like whereof God hath commnded nothing in speciall The generall also of these Laws as of the Civill is morall if they be rightly and profitably made and therefore it is the worship of God as it is Gods worship to heare the word of God to pray unto God as well publiquely with the company of the faithfull as privately to bestow almes upon our poore brethren to receive the Sacraments But the Ceremonies themselves are not only no worship of God but neither doe they binde mens consciences neither is the
what the highnesse of the Divinity is abased what it is that flesh without the Word acteth not what it is that the Word without the flesh effecteth not Cyrillus Thes l. 10. c. 11. Therefore even as when he wrought miracles by the Flesh we did not attribute those things to him as Man but as God So when after the manner of men he speakes any thing of himselfe which seems inconsonant to his Divinity we ought to attribute that to his Flesh for so by a congruous distribution of all his words and works we shall not deviate from the true knowledge of our Saviour V. If we consider the properties of both natures in the personall union for out of this they are not in the abstract that is in the names of the natures they cannot be changed no more then the natures themselves For we must not say The Deity is the humanity or man or created corporeall visible finite circumscribed dead buried c. neither can we say The humanity is the Deity or God or eternall uncreated incorporeall invisible infinite omnipresent omnipotent c. but we must attribute to each nature what properly belongs to it to the Divinity the divine properties to the Humanity the humane without this the essentiall difference of the natures is confounded and is changed into an Eutychian and Swenkfieldian mingling of natures for in the distinction of the properties consists the distinction of the natures and so the two natures which have the same propertie whether it be by nature or by communication shall be no longer two natures but one nature a only for it cannot be that one nature together can containe two contrary b properties Testimonies of the Ancient Doctors a Damascen l. 3. c. 14. 15. Whose nature is the same their will and action is the same but their will and action is different whose nature is different And again whose will and action is the same their nature is the same but whose will and action is different their nature is also different b Ibid. 3. c. 3. How can the same nature according to the same respect be both created and uncreated mortall and immortall circumscribed and uncircumscribed Theodoret Dial. 11. If Christ is onely one nature how can contraries be attributed to him for to be in the beginning and to take beginning from Abraham and David are altogether contraries VI. Hence it appeares that the humanity of Christ remaines not but is changed into the Divinity and so that nature is confounded Also that in Christ there remaine not the two distinct natures but that the two are changed into one if these positions be true that the humanity in and by the personall union did assume with the Word all the properties and operations of the Word that it is and operates all which the word is and operates that it is invisible uncircumscribed omnipresent c. let these positions be palliated which way you will Yea so much the rather if it be affirmed that in the humanity there are three sorts of properties to wit supernaturall preternaturall and divine and therefore we reject these subsequent doctrines of the Ancient and Moderne Hereticks as unknowne to the Scriptures and to the Catholicke faith as 1. That Christ is not truly God but meerely Man 2. That Christ according to his Deity is onely a spirit created before all that have been made of nothing 3. That he is not a true and perfect man of the same soule and body with us remaining also in glory 4. That in Christ there is one person of the Son of God another of the Sonne of Mary 5. That the personall union began in the Mothers womb but by the resurrection ascension and sitting at the right hand of the majesty of God hath its perfect consummation by equalling the two natures in glory so that the flesh body and bloud of Christ are perfectly of one essence power and efficacy with God and with the Word 6. That Christs humanity is equall with God by reason of the glory and majesty communicated to it but in the nature thereof is not God 7. That the specificall difference of the union is the reall communication of all the divine properties with the humanity so that the omnipotency omnipresence justice and majesty of the Word is really diffused into the Son of man 8. That in Christ there is a double Deity the one communicating and the other communicated or the one participating and the other participated 9. That the specificall difference of the inhabitation of the Word in the man Christ and in other holy men is placed in this that onely some of the divine properties are truly communicated to the Saints but they are all bestowed on the man Christ 10. That Christs humanity is really every-where yet not the essence of his soule and body 11. That the flesh of Christ is God 12. That the man Christ is not God naturall 13. That Christs humane nature did visibly die on the Crosse at Hierusalem and yet at the same time it was invisibly dead and alive every-where within and without the Sepulchre before and after the Resurrection 14. That Christs flesh in respect of its union with the Word which is illocall hath farre surmounted all locality and hath obtained an illocall kinde of existence in the Word 15. Adde this falshood of the Ubiquitaries that not all but halfe Christ is suffers doth that which Christ is suffers and doth according to either nature and not according to both Upon this ground they have falsly accused the Nestorian Churches of Nestorianisme for it would necessarily follow that onely halfe Christ from eternity was begotten of the Father borne of Mary walked on the earth died for us was buried rose againe and ascended to heaven which opinions we condemne and reject as hereticall ARTICLE II. of Christs death and merit I. WE beleeve that Christ our Redeemer did truly a die in the b flesh for our c sins and that with one oblation he hath for ever consecrated those who are d sanctified Testimonies of Scripture a Mat. 27.50 When Jesus againe cried with a great voice he gave up his Spirit b 1 Pet. 3.18 Christ was mortified in the flesh 1 Pet. 4.1 Seeing then Christ hath suffered for us in the flesh c Rom. 4.25 Christ was delivered to death for our offences d Heb. 10.14 Christ with one oblation hath consecrated for ever those that are sanctified II. We beleeve also that this death of Christ alone is a perfect and sufficient ransome to expiate and abolish all the a sins of the whole world that the merit of his justice is immense that the medicine of his death is universall the ever-flowing and inexhausted spring of life b eternall Testimonies of Scripture a Acts 4.12 Nor is there salvation in any other nor is there any other Name under heaven which is given among men by which they can be saved b John 1.29 Behold that Lamb of God who takes away the sins
exalted him and hath given him a name above all names that at the name of Jesus every knee should bow of things in heaven on earth and under the earth and that every tongue should confesse that Jesus Christ is Lord to the glory of God the Father VI. The glory of Christ the Mediatour doth first consist in that high perfection and dignity of the person of the Mediatour even according to that nature which was assumed being adorned with unspeakeable excellencies of endowents with happinesse and majesty and with that sublime exaltation above all principality power and dominion all things being put under his feet that he might be the Head of the a Church by which the Father governes all things in heaven and b earth the natures remaining whole and unconfused as also the properties of nature in this glory Which as Austine saith gave to the flesh to be immortall but tooke not away the c nature Testimonies of Scripture and of some Ancient Doctors a Ephes 1.20 21. God placed Christ at his right hand in heaven far above all power c. b John 5.22 For the Father judgeth no man but hath committed all judgement to the Sonne Acts 17.31 God will judge the world in righteousnesse by that man whom he hath appointed c August Epist 57. ad Dardanum Doubt not then but the man Christ Jesus is now there from whence he will returne call to minde and hold faithfully the Christian Confession because he is risen from the dead hath ascended into heaven sitteth at the right hand of the Father nor from any other place but from thence will he come to judge the quick and dead and so he will come as the Angell witnesseth after the same manner that he was seene to go into heaven that is in the same forme and substance to whom he gave immortality but tooke not his nature away VII Secondly it consists in the glorious administration of his Propheticall Sacerdotall and Regall offices by which as Mediatour he declares himselfe even in his assumed humane nature that he is appointed Lord and Judge of all a things and that he rules most powerfully in heaven and b earth gathering to himselfe out of the race of mankinde a perpetuall c Church by the holy Ghost and the Word making intercession for d her and defending her by his divine power on e earth untill having freed her from all molestations and from her enemies he glorifie her in f heaven Testimonies of Scripture a Acts 2.36 Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ Acts 5.31 God having exalted him at his right hand hath made him Prince and Saviour that he might give to Israel repentance and remission of sinnes See Act. 17.31 John 5.22 b Psal 110.2 Beare thou rule in the midst of thine enemies 1 Cor. 15.25 He must reigne till he hath put all his enemies under his feet c Ephes 4.11 He gave some to be Apostles some Prophets some Evangelists some Pastors and Doctors Rom. 1.17 The Gospell is the power of God to salvation to every one that beleeves Marke 16.21 The Lord did cooperate and confirmed the word with signes following d Rom. 8.34 Christ is at the right hand of God and maketh intercession for us Heb. 9.24 Christ hath now entred into heaven that he might appeare before God for us 1 John 2.1 We have an Advocate with the Father Jesus Christ the righteous e Mat. 16.18 The gates of hell shall not prevaile against her John 10.28 I give unto them eternall life and they shall never perish neither shall any man pluck them out of mine hand f John 17.24 Father I will that they whom thou hast given to me may be where I am that they may behold my glory VIII Lastly in the perfection of that honour and worship due a to the Mediatour gloriously reigning even in our humane nature to wit that he is acknowledged by Angels men and all creatures and by them is adored and celebrated as their head and Lord as it is written And let all the Angels of God worship him Also Psal 1.6 Psal 97.7 Phil. 2.10 At the Name of Jesus every knee shall bow of things in heaven on earth and under the earth Testimonies of Scripture a Acts 9.14 In this place he hath power from the High-Priest to binde all that call on thy Name 1 Cor. 1.2 To all that call upon the Name of our Lord Jesus Christ in any place c. Rev. 5.9 Thou art worthy to receive the booke and to open the seales thereof because thou hast beene slaine and hast redeemed us by thy bloud out of every Tribe Langue People and Nation See also Rev. 4.11 and 8.13 and 19.5 6 7. IX Therefore these and such like doctrines of the Ubiquitaries are false and prodigious 1. That Christs humanity presently in his conception when the Word was made flesh did sit at the right hand of God 2. That to sit at Gods right hand is nothing else but to be united personally to the Son of God who is the Fathers right hand 3. That it is all one with his ascending to heaven 4. That it is to be made man and to become God 5. That it is all one with Christs humanity filling heaven and earth and being every-where ARTICLE V. Of Predestination I. TO deny in God an eternall predestination of mankinde is to deny God himselfe and to give the lye to the holy Scripture for as Luther (a) De servo arb cap. 143. saith truly God being spoiled of his power and wisdome in electing what will he be else but the Idoll of Fortune by whose power all things are done rashly or at randome And at length it will come to this that men are damned and saved with the knowledge of God as who hath not discriminated by a certaine election those that shall be saved and damned but a generall lenity tolerating and hardning being proffered to all then a correcting and punishing mercy he hath left it to mens choice whether they will be saved or damned he himselfe perhaps being gone to feast with the Ethiopians as Homer saith Austine in his booke De bono persever c. 18. averreth That no man can dispute except he will fall into error against this predestination which saith he we defend according to the holy Scripture and cap. 21. Therefore it savours too much of contention saith he to contradict predestination or to doubt of it II. Therefore of predestination we must speake and be silent with the Scripture for what God will have concealed must not be enquired after and what he hath revealed must not be neglected lest in those we be found unlawfully curious in these damnably ungratefull as (b) l. 1. ad Monimum p. 8. Ambrose excellently III. Neither that we may give this caution with Fulgentius is there any coactive necessity of mans will to be expressed by the name of
Scriptures are very obscure Lib. 1. de Verb. cap. 1. 2. both in the things that are set down and in the manner of setting them downe But what can be more false or more contumelious against God and his holy Prophets and Apostles seeing the word of God and of the Prophets but much more of the Apostles Psal 119.105 is called a lanterne to our feet and a light to our paths shining in a dark place 2 Pet. 1.19 This indeed the Jesuite whispered but afterward shamelesly denied it As though forsooth this were not the common stile of Poperie That no man can be the Interpreter of Scripture or Judge of the true meaning thereof but the Church that is the Pope either with or without a Councell And that in the Pope as in the head of the Catholick Church all power of interpreting resides Is not this to tell us that the Scriptures can be understood by none without the Popes interpretation See Bellarmine Lib. 3. de verb. cap. 3. where he strives to prove that the meaning of Scripture depends upon one Judge which is the Pope 18. It makes the Pope supreme Judge of all questions concerning faith in which it behoveth faith to stay at last even in those things that are in controversie between the Pope and Protestants The Assertion Whereas there be three members in this Position the first and third as being known to every one are by the Jesnite swallowed down in silence The Pope makes himself supreme Judge of all questions of faith but by what right It is a question of faith If there be a God if there be a Trinitie in unitie if hee made the world if Christ be God and man if he died for us if he rose againe if there be heaven and hell c. Shall then Christians Jewes Turkes and Atheists repaire to the Pope as the supreme Judge for resolution of these What greater madnesse can be The question is If the Pope be head of the Church if Christs Viceroy if the Monarch of Christendome if the Lord of Kings and Emperors if the supreme Interpreter Censor Judge of Scripture of all questions of faith Or if he be not rather that man of perdition sitting in the Temple of God as God the Beast the Whore sitting in the great Citie upon seven hills Finally Antichrist What shall the Protestants who are at controversie with the Jesuits about these questions repaire to the Pope as supreme Judge what 's more foolish what more unjust The middle member the Jesuite calls a lie to wit that our faith must at last stay upon the Pope Truly what he sayes is a lye but that Poperie teacheth this is no lye except it be a lye also that the Pope is supreme Judge of all questions of faith for it is only he on whom the faith of all questions doth at last stay Or that we may speak more cleerly from whom there is no appealing to a superiour But an appeale may be made from the Pope to the Scriptures or to God as to a Superiour and the Jesuite himselfe confessing Christian faith is resolved into this first veritie which is beleeved for it selfe therefore this Position stands firme in all its members and the proofe of the assumption Furthermore who ought to be supreme Judge of faith interpretations and controversies of faith whether the Pope or not and whether the Scripture alone be the rule of faith and controversies or traditions also Or whether the Scriptures alone can be both a Rule and a Judge which the Jesuite barks out with a dogs not with a mans mouth that we may pay him home in his own language whole books of Protestants are extant concerning these nor do they belong to the argument of our secular Theme 19. It accuseth the Scripture of imperfection as if it were neither sufficient to beget faith and pietie nor to attain to salvation except it be supplied by traditions 20. Hence it calls traditions The unwritten word of God as certaine in fallible canonicall and as necessarie to salvation as the written word of God and to be received with the like affection of pietie and reverence The Assertion Whereas our adversarie conceales both these Positions they need no defence It is the common stile of Poperie thus to speak of both and it is unspeakable how witty eloquent and earnest they are at this day all of them in aggravating the imperfection and defects of the Bibles or Scriptures which are among Christians And on the contrary in extolling the divinitie and necessitie of their traditions In stead of all see Bellarmine lib. 4. of the unwritten word throughout all the book But how contumelious it is against God to defile with the blemish of imperfection his written word which as it testifieth of it self is able to make the man of God perfect for every good work And to give life eternall to them that beleeve On the contrary what arrogance vanitie and how full of danger it is not only to equall to but to extoll above and more religiously to reverence humane traditions with which God whatsoever men lie to the contrarie is worshipped in vaine I say to extoll these above Gods sacred word is not now our purpose to speak many words seeing all good men doe easily understand this point and it hath been often demonstrated by our Writers 21. It blasphemously calls the Scripture a Nose of waxe a doubtfull and dead letter written with inke which needed the Churches confirmation Like a sheath receiving any blade whether it be of steele lead wood or brasse The Assertion The Jesuite silently acknowledgeth these blasphemies worthy of Anathema yet he is willing to wash them away with a lye as if injuriously they were imputed to Poperie but indeed here is no fiction yet too little hath been said for Lindanus doth openly professe In Panoplia that the holy Scripture in Poperie is commonly accounted a Nose of waxe an ambiguous word and such as may be turned which way you will and that it is rightly so esteemed For hee adviseth Papists not to dispute with Hereticks he meanes Protestants out of the holy Scriptures hereafter Because saith hee as commonly you may see it is easily bent to what opinion you will therefore it is compared and very fitly too to a Nose of waxe Thus he approves excuses defends that reproach which the Jesuite calls a lie Costerus one of their chiefe Jesuites deviseth a three-fold holy Scripture One spirituall inspired by the holy Ghost in the minds of the Church and Pope The other left by the Apostles to the Church written with inke in paper and parchment books The third grounded on the Pontificiall Decrees and generall Councels Of the paper Scriptures for so this paper-brawler disgracefully calls the Propheticall and Apostolicall books speaking These former saith hee needed the confirmation of that for these are a dead letter written with inke in parchment or paper which can feele
by art also and that three waies by Simonie by Cunning and by Cursing 218. By Simonie he made all the Clergie throughout the world subject to him in selling the sacred wares of Patriarchats Bishopricks Dispensations Absolutions Indulgences Purgatory fire Humane soules lastly of Hell and Heaven he drew to Rome the treasures of Kings Churches and Nations And what could not the Popes monie doe 219. By deceit especially of three sorts as it were with so many spells he did so enslave the Christian world to him that not to obey his words deeds and beck by a blind obedience was counted an hainous crime 220. First by a forged Vicarship of Christ and Saint Peters seat and succession then by the pretence of the Roman Catholick Church to which all upon necessitie of salvation must be subject by which vizard as by Gorgons head they turned as it were into stones Kings and the inhabitants of the earth both great and small rich and poore free and bond and had them at his beck 221. To these he added prodigies and lying signs and sometimes poysoned hosts by which he proved himselfe a God in the very event according to the Apostles oracle 2 Thes 2.7 10. Whose coming is after the working of Satan with all power and signes and lying wonders and with all deceivablenesse of unrighteousnesse 222. Hee did easily suppresse by stirring up the people and absolving them from the oath of allegiance to those Princes whom he struck with the thunder of excommunication if they seemed to slight it 223. By this meanes Gregory the second drove out of the Exarchat of Italy Philip and Leo Emperours of the East because they forbade Image-worship which is condemned by Gods word 224. And a little after Pope Leo the Eastern Emperours upon the same pretence being quite driven out of Italy challenged to himselfe the Roman spoiles invaded the whole Exarchat neither did hee ever restore it againe to the succeeding Emperours though Image-worshippers 2 Thes 2.3 4. 225. This then is that man of sin sitting in the Temple of God as God and exalting himself above every thing that is called God 226. This is that double beast having a double rising out of the sea and earth like an Amphibion and of two formes of a double nature in emulation of Christ both as a secular Monarch and as an Ecclesiasticall seducer the Antichrist figured in the fourth vision of the Revelations Rev. 17.1 7. 227. This is that Whore clothed with purple and scarlet drunk with the bloud of the Saints and of the Martyrs curbing with a bit the beast which she sits upon in the fifth vision of the Apocalyps 228. This is that Babylon great proud tyrannicall Rev. 18.4 saying in her heart I sit as a Queen and am no widow nor shall I see mourning 229. Here we have the double tyrannie of Poperie of old fore-told by the Angel to S. John and now after the revolution of an age detected by the renewing light of the Gospel 230. Which third cause was most urgent for our fathers to forsake and for us to avoid Poperie And so we conclude 231. The tyrannicall Church Babylon is to be deserted and avoided according to the voice from heaven Rev. 18.7 saying Goe out of her my people lest you be partakers of her sins and receive of her plagues 232. The Pontificalitie with Roman Poperie is a tyrannicall Church and Babylon 233. Therefore the Pontificalitie with Poperie was to be deserted and is to be avoided 234. Whosoever then continues a Papist formally as they speak that is whosoever dies without repentance in this Apostasie and in this Idolatrie and under this tyrannie of the Pontificalitie and Poperie shall without doubt perish eternally 235. In saying of this we condemne not nor do we teach that their persons should be deserted or avoided God is our witnesse but onely their errours and excesses above named which are condemned by Gods word 236. But rather charitie so commanding us we heartily pray to God for all that live in Poperie for kings and subjects for great and small for the Pope himselfe and his whole Clergie that according to his great mercie he would open the eyes of their hearts and would convert such as are to be converted and save such as will be saved being sealed with the seale of God in their fore-heads for Christ Jesus sake our Lord. To whom be glory power and honour for ever Amen The CREED of blessed Athanasius concerning the most sacred Trinitie and the Incarnation of our Lord JESUS CHRIST the Son of God With the Notes of D. David Parrie Of the Catholick Faith concerning the Trinity ARTICLE I. I. Whosoever would be saved before all things it is needfull that he hold the Catholick Faith which except every man keep whole and inviolate he shall doubtlesse perish everlastingly The Declaration 1. WHosoever So the necessitie of the Catholick faith to salvation is every-where declared in Scripture Mar. 16.16 He that beleedeth and is baptised shall be saved but hee that beleeveth not shall be condemned Where it is manifest that the first thing required is the beliefe of the Trinitie out of Mat. 28.19 Heb. 11.6 Without faith it is impossible to please God Therefore it is impossible to be saved 2 Thes 1.8 The Lord Jesus shall be revealed from heaven in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ They then that know not God nor obey the Gospel they hold not in every point the Catholick faith therefore cannot be saved but shall doubtlesse perish everlastingly ARTICLE II. 2. And this is the Catholick faith 3. that we worship one God in Trinitie and the Trinitie in unitie 4. neither confounding the persons 5. nor dividing the essence The Declaration 2. THe Catholick faith That is called the Catholick or universall faith not which is beleeved by all but which is necessary to be beleeved to salvation by all For so Euphronius Presbyter in his exposition of this Symbole of Athanasius saith That is called the Catholick or universall faith that is the right faith which the universall Church should hold It is set down in two heads chiefly in this Symbole of Athanasius to wit the faith of the holy Trinitie and the faith of the Incarnation and Mediation of the Son of God 3. That one God This is the first and chiefe mysterie by which Christian faith is discerned from the sects of Pagans Jewes Mahumetans and Hereticks For to them it is thought an absurditie to worship one God in Trinitie and Trinitie in unitie that is to say to worship and beleeve one God in essence and three in persons Father Son and holy Ghost As though forsooth it were lesse absurd in humane reason by which they measure faith to beleeve the worlds creation of nothing and mans of the earth or as the Alchoran feignes of a bubble of water and the resurrection of the
dead after they are consumed by wormes by the power of God which notwithstanding they beleeve But what we beleeve and determine concerning God must not be measured by the shallow capacitie of humane reason from which the nature of God is most distant but rather according to his divine will revealed in his word Now these testifie that the true and eternall God is but one in number and essence 1 Cor. 8.4 Deut. 6.4 Heare O Israel the Lord our God is one Lord to wit in essence For the name Jehovah in Hebrew is from being and properly signifieth essence or being Hee is also three in persons Father Son and holy Ghost Hebr. 12.2 For Christ who is the author and finisher of our faith being willing that in the New Testament all the Gentiles should by a new sacrament be consecrated into one faith and worship of one true God commanded all to be baptised in the Name of the Father Son and holy Ghost as it were in the name and faith of one true God consisting of these three hypostases or persons For the Father is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine person Heb. 1.3 Now such as is the Father such is the Son and such is the holy Ghost Article 4. Neither are we baptised but in the Name of the divine hypostasis or person the Son then is a divine hypostasis also and so is the holy Ghost And these three divine hypostases are one and the eternall God S. John did more cleerly expresse this mysterie of the Trinitie in unitie saying There are three that beare record in heaven the Father the Word and the holy Ghost 1 John 5.7 and these three are one He calls the Son the Word usually Now by these three witnesses in Heaven he understands either three Gods or three divine persons But not three Gods for God is one therefore the three divine persons are understood And he sayes that these three are one either in essence or in personalitie but not in personalitie for so they could not be three therefore in essence And for this cause he teacheth that these three are one God in their will and consent of witnessing It may be easily proved that this mysterie of the faith was not altogether unknowne to the Fathers of the Old Testament but not so cleerly manifest to all of them as now And it is no wonder seeing the full revelation both of this and of other mysteries were reserved for the ministry of the Son of God manifested in the flesh John 1.18 as the finisher of our faith by Johns testimony No man hath seen God at any time the onely begotten Son which is in the bosome of the Father he hath declared him What the enemies of the blessed Trinitie out of humane reason or out of Scripture maliciously depraved use to dispute against this doctrine shall be explained in the progresse of our disputation 4. Neither confounding As the Noetian Sabellian Patrispassian Hereticks did who as they held but one God so they would acknowledge but one person sometime of the Father sometime of the Son sometime of the holy Ghost using this reason for a principle at this day common to Jewes Mahumetans and Hereticks That of one individuall nature there can be but one hypostasis or person which indeed is true of a finite and created individuall nature but of the divine infinite uncreated nature it is false as divine Oracles doe evince 5. Nor dividing the essence As the Tritheits doe and have done multiplying the essence of God with the divine persons against Scripture ARTICLE III. 6. For there is one person of the Father another of the Son another of the holy Ghost 7. But the divinitie of the Father Son and holy Ghost is one the glory equall the majesty co-eternall The Declaration 6. FOr there is one The distinction of the persons that one is not the other but the Father is one the Son another and the holy Ghost another is evidently taught in Scripture John 5.32 There is another who beareth witnesse of mee and who sent mee even the Father he it is that hath testified of mee John 14.26 But the Comforter which is the holy Ghost whom the Father will send in my Name John 14.16 I will pray the Father and he shall give you another Comforter But how the persons are distinguished it followes in the eighth Article 7. But of the Father and of the Son Here the consubstantialitie and co-equalitie of the divine persons is asserted against Arians and Photinians according to Scripture John 10.30 I and my Father are one to wit in the divine essence and therefore in strength and power but in respect of the humane nature the Father and Son are not one John 5.7 And these three are one to wit in respect of the divinitie and therefore in the unitie of will and testimonie So we are baptised not in the names of three but in the name as of one true God John 5.18 and Joh. 10.33 The Jewes understood that Christ made himselfe equall with God but he did not equall himselfe with God in his humane nature for so they might truly have said that he had blasphemed but in the glory of his divinitie and divine operations John 16.15 All things that the Father hath are mine therefore that one and co-eternall majesty of the divinitie which the Father hath is also the Sons and likewise the holy Ghosts For the Father and Son neither are nor were from eternitie without the holy Ghost therefore of the three there is one divinitie an equall glory and co-eternall majestie ARTICLE IV. 8. Such as the Father is such is the Son and such is the holy Ghost the Father uncreate the Son uncreate and the holy Ghost uncreate the Father immense the Son immense and the holy Ghost immense the Father eternall the Son eternall and the holy Ghost eternall 9. And yet not three eternalls but one eternall as there are not three uncreated nor three incomprehensible but one uncreated and one incomprehensible The Declaration 8. SUch as the Father Here is declared the co-equalitie and consubstantialitie of the divine persons by the identitie of Gods essentiall attributes because as the Father so the Son and holy Ghost is uncreated immense eternall Of the Father no man doubts The Son is also uncreated because hee was in the beginning of the creation and he was God and all things were made by him John 1.1 3. and nothing was made without him which was made He is also immense Hebr. 1.2 because he makes his aboad with the Father and dwells in the hearts of all the faithfull John 14.23 Ephes 3.17 And He is with us alwaies even to the end of the world Likewise eternall Mat. 28.20 because before the foundation of the mountaines were laid before the hills he was borne Prov. 8.25 John 1.1 And he is Alpha and Omega the beginning and ending the first and the last Revel 1.8
and 21.6 and 22.13 The holy Ghost likewise is uncreated because in the beginning of the creation as the Creatour he moved upon the superficies of the waters Gen. 1.2 He adorned or made the heavens Job 36.13 He made and he put life in Job Job 33.4 c. He is also immense because he dwells in us Rom. 8.9 1 Corinth 3.16 2 Tim. 1.14 Hence Didymus saith well Didym lib. 1. de Spiritu sancto If the holy Ghost were one of the creatures he should have a substance circumscribed as all things that are made although they are not circumscribed For seeing the holy Ghost is in many he hath not a circumscribed substance Likewise eternall because he was in the beginning of things Gen. 1.2 and because God was never without his Spirit 9. And yet not three As the divine Essence is not multiplied with the persons because there is one common to three so the right faith forbids us to multiply Gods essentiall attributes with the persons because they are one and the same common to three As the Catholick faith then forbids us to beleeve with the Tritheits three Gods but worshippeth one God in Trinity so it forbids us to say three uncreated three immense three eternall but one uncreated one immense and one eternall it professeth to be in the Trinity ARTICLE V. 10. Likewise the Father is almighty the Son almighty and the holy Ghost almighty 11. And yet there are not three Almighties but one Almighty even so the Father is God the Son is God and the holy Ghost is God and yet not three Gods but one God So the Father is Lord the Son Lord and the holy Ghost Lord and yet not three Lords but one Lord. The Declaration 10 LIkewise almighty Here is further declared the coequality and consubstantiality of the divine persons out of the unity of the divine attributes and of the divinity it selfe because as the Father so the Son and so the holy Ghost is Almighty and God and Lord. Of the Father no man doubts The Son is also omnipotent because whatsoever the Father hath the Son hath also and therefore omnipotency Joh. 16.15 And he is called expresly God almighty Rev. 1.8 and 4.8 He is also God and the true God 1 John 5.20 God blessed for ever Rom. 9.5 Where the Name of God doth surely signifie the Divine subsistence and not the attribute onely of that subsistence against two most impudent sayings of Socinus That the simple Name of God when it is given to Christ doth no where signifie his subsistence and that it is no where found in the Scripture where the Name of God being the subject is necessarily referred to Christ The first of these is refelled by divers places of Scripture especially these Rom. 9.5 Of whom Christ is after the flesh who is above all God blessed for ever 1 John 5.20 We are in that true one in his Son Jesus Christ He is the true God and life eternall The latter is false both by these and other places Acts 20.28 God hath purchased the Church by his owne blood 1 Tim. 3.16 God was made manifest in the flesh He is also Lord. Luke 2.11 To you is borne this day a Saviour which is Christ the Lord. The holy Ghost is also omnipotent Because all graces and divine operations one and the same Spirit doth worke distributing them apart to every one as he will 1 Cor. 12.11 Likewise he is that God and Lord who spake of old by the Prophet Isaiah Acts 28.25 And by the mouth of David Acts 1.25 In whose Name we are baptised Mat. 28.19 And who is a witnesse in heaven with the Father and Sonne 1 John 5.7 The Hereticks cavill that they finde it not literally written that the holy Ghost is God which is too frivolous a subterfuge Where is it literally written the Father is God the Son is God What faithfull man will require so many letters written when the thing it selfe is written Is it not plainely written 1 John 5.7 The holy Spirit beares record in heaven And presently after The witnesse of God is greater Acts 5.3 Thou hast lyed to the holy Ghost Then by and by Thou hast lyed to God 1 Cor. 3.36 You are the temple of God and the holy Spirit dwels in you And shortly after c. 6.19 You are the temple of the holy Ghost He is also Lord because we are as well baptised in the Name of the holy Ghost that is into his worship service and obedience as in the Name of the Father and of the Son Mat. 28.19 and the Apostles call upon God who spake by the mouth of David Why did the Gentiles rage that is they call upon the holy Ghost thus Lord thou art that God who made the heaven and earth seas and all things in them Acts 4.24 11. And yet not three See Numb 8. 12. And yet not three But one Lord to wit Jesus Christ 1 Cor. 8.6 Is not then the Father Lord nor the holy Ghost Lord The Catholick faith doth thus reconcile this that onely the Father is Lord the Son and holy Ghost by the dominion of the deity common to the three Persons which consisteth in the creation and government of all things and from which dominion the Apostle 1 Cor. 8.6 excludes not the Father and holy Ghost but false gods and all creatures But Jesus Christ is the one and onely Lord by the dominion of mediation which is not common to the three Persons but proper to Christ which consisteth in the Propheticall Priestly and Kingly office of the Mediatour and from which the Apostle 1 Cor. 8.6 excludes not so much the Father and holy Ghost as the fictitious mediatours of Pagans Jews and Antichristians ARTICLE VI. 13. For as we are compelled by the Christian verity to confesse severally each person to be God and Lord so we are forbid by the Catholick faith to say there be three Gods or three Lords The Declaration 13. FOr as This Article gives a reason of the Antithesis of the fourth and fifth Article which reason was declared before out of Scripture in which alone the Christian truth and Catholick religion is grounded both in respect of the equalitie of each person as also in regard of the consubstantialitie of the same in the Trinitie therefore the Christian veritie compells us to confesse each person to be God and Lord because the Scriptures which affirme the same cannot faile as it was Number 9. And the Catholick faith forbids us to say there are three Gods or Lords because the Scriptures which affirme one God and one Lord cannot faile as is said Numb 3. and 11. ARTICLE VII 14. The Father 15. is made of none 16. nor created 17. nor begotten 18. the Sonne is from the Father alone 19. not made 20. nor created 21. but begotten the holy Ghost 22. is from the Father and the Son 23. neither made nor created 24. nor begotten 25. but proceeding There is then one Father not three
Fathers one Son not three Sons one holy Ghost not three holy Ghosts The Declaration 14. FAther This Article declares the third concerning the distinction of the persons which consisteth in a distinct manner of existing proper for each person 15. Of none The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is made of or from none having no off spring or originall from any other because he is from himselfe 16. Nor created The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither made of any for neither created otherwise he should be the creature of another 17. Nor begotten So it is in the Greek hence the Greek Divines call the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbegotten for if he were begotten he should be the Son not the Father And this is the manner of existing by which the Father is distinguished from the Son and holy Ghost because he is of none but of himselfe 18. The Son from the Father Not also from the holy Ghost for as the Father onely hath the Son so the Son is onely from the Father therefore he is not the Son of Abraham David and Mary but according to the flesh 19. Not made When the Apostle saith He was made of a woman Gal. 4.4 that is understood according to the flesh not according to the divinity 20. Nor created As Arius blasphemed that the Son was first created abusing a corrupted place in the Apochrypha Syrac 24.14 and depraving other Scriptures which call Christ the beginning of the creature of God to wit not a passive but an active beginning Col. 1.5.18 Rev. 3.4 21. But begotten In the Greek it is begotten of the Father and that alone therefore he is the onely begotten of the Father John 1.14 and that Wisdome that was begot before the mountaines were made Prov. 8.25 that is from eternity This eternall generation of the Son from the Father is the ineffable communication of the divine Essence by which alone the second person of the divinity from the first alone as a son from the father receives the same essence whole and intire which the father hath and this is the way of existing by which the Son is distinguished from the Father and the holy Ghost because he is onely begotten of the Father 22. From the Father So it is in the Greek from the Father as John 15.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Who proceedeth from the Father but Athanasius saith not from the Father alone as he spake of the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Father alone which exclusive particle when the later Grecians against the minde of the Apostles and of Athanasius at length added the Latine Church to fill up the Scriptures meaning said From the Father and the Son 23. Not made This is against the Macedonians who feigned the holy Ghost to be a creature created motions and created spirituall gifts 24. Nor begotten Because so he were the Son for to be begotten is to be the Son 25. But proceeding So it is in the Greek as it is said John 15.46 for this procession or emanation is the ineffable communication of the divine Essence by which alone the third person of the divinity from the Father and the Son as a Spirit from him whose Spirit he is receives the same entire essence which the Father and Son have Concerning the manner of this procession and generation to those that curiously enquire that of Damascen should be answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Dam. l. 4. Orth. Fid. c. 10. That there is a difference betweene generation and procession we have learned but which is the manner or way of this difference we know not And that of Ambrose Licet scire c. We may know that the Son is begot and so that the holy Ghost proceeds but we may not know how he is begot and how he proceeds And this is the way of existing that he proceeds from the Father and the Son for he is the Spirit of the Son no lesse then of the Father Rom. 8.9 Gal. 4.6 and he is sent from both John 15.26 he proceeds then from both ARTICLE VIII And in this Trinity 26. none is before or after other 27. none lesser or greater then other 28. but all the three persons are co-eternall among themselves and co-equall so that in all things as is said the unity in trinity and trinity in unity is to be worshipped 29. He then that will be saved must thus think of the Trinity The Declaration 26. NOne before To wit in nature and time though in order of existence the Father be the first the Son the second and the holy Ghost the third person 27. None greater Because God admits no quantity but when Christ saith he is lesser then the Father John 14.28 he saith this not in respect of his divinity but onely in regard of his mediation and humanity otherwise that could not be true when he saith I and my Father are one All that the Father hath are mine 28. But all The co-eternity then and co-equality and the co-essentiality also of the Trinity is altogether to be worshipped 29. He then that will He therefore hates his owne salvation who beleeves not the holy Trinity for Whosoever denieth the Son hath not the Father 1 John 2.23 And Who hath not the Spirit of Christ he is none of his Rom. 8.9 For no man can say that Jesus is the Lord but by the holy Ghost 1 Cor. 12.3 The Catholick Faith concerning the Incarnation of the Son of GOD our Lord JESUS CHRIST According to the Creed of ATHANASIUS briefly declared and asserted ARTICLE I. Of the Creed the ninth But 1. it is necessary unto eternall salvation that whosoever will be saved 2. he beleeve rightly the 3. Incarnation of our Lord Jesus Christ The Declaration 1. BVt it is necessary This necessity is every where delivered in Scripture John 3.36 He that beleeveth in the Son hath everlasting life and he that beleeveth not the Son shall not see life but the wrath of God abideth on him Joh. 6.14 This is the will of him that sent me that all that see the Son and beleeve in him may have life eternall John 17.3 This is life eternall to know thee the onely true God and whom thou hast sent Jesus Christ 1 John 4.3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God Acts 4.12 Neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved Acts 10.43 To him give all the Prophets witnesse that whosoever beleeveth in his Name shall receive remission of sins by his Name By faith then in the Son of God made man it behooveth all to be saved and without this faith no man can be saved 2. Incarnation also In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his inhumanation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his incorporation of the causes truth and manner of which Athanasius lest a famous
and in the obedience of faith by the grace of the holy Ghost On the other side what sort of men he hath appointed to condemne to wit such as are not converted Infidels strangers from Christ both which is taught in the Gospell So many good men chiefly Politicians judge of this Article neither do they think it fitting to wade deeper into this Controversie especially seeing it seemes to ascribe all the meanes of salvation fully to God to Christ and to grace And truly here should be no question if the Authors meant onely this that by this Article is explained the popular doctrine of the qualities of those that shall be saved or damned But because in the Conference they professe Coll. Hag. p. 84. That this Article containes the doctrine of predestination to salvation but deny that the qualities of those that shall be saved to wit faith and perseverance proceed from predestination as from their fountaine but contend that these are in order before predestination or election and not obscurely they make them depend upon mans will whence necessarily God must be robbed of the full glory of our salvation man must be puffed up with pride our Christian comfort in life and death must be undermined free justification and the assurance of salvation must be denied whatsoever they pretend in their garnished speeches to the contrary Therefore this Article cannot be simply approved of and it is full of equivocations and dangerous swelling phrases under which Pelagianisme is under-hand brought into the Church which fraud that it might appeare the lesse they purposely abstaine from the word predestination Now in Austines time the Pelagian Heresie was thus 1. That Adams sin hutted no man but himselfe and that man is not borne now in a worse condition then he was created 2. That Christ was seene and died to expiate all sins committed by imitation of Adam 3. That salvation in Christ is so proposed to all men that whosoever will beleeve and be baptised may be saved 4. That God fore-knew before the foundation of the world who were to beleeve and doe good works and who were to continue in the Faith being assisted by grace and that he predestinated for his kingdome whom he fore-saw being freely called would beleeve above others and would be worthy of their calling and should die an happie â—eath 5. That the grace of God was given to all men according to their merit for the better using of their free-will 6. And that in this life so much is given that man may if he will be free from all sin Against this Heresie Hierome and Austine disputed at large and Austine retracted three whole Chapters Tom. 7. in opusculis 1. Concerning originall sin 2. Of grace and the cause of predestination 3. Of the perfection of righteousnesse Pelagius in the Synod of Palestina being condemned did so farre revoke his errour that he wished Anathema to him that thinks or sayes Apud Augustin de grat Christi cap. 2. that the grace of God by which Christ came into this world to save sinners is not necessary not onely every houre or every moment but also to every one of our actions and who goe about to take this away they shall be punished eternally Who would not cleere Pelagius in this case but under the buskin of this word grace he deluded the Palestine Bishops as Austine sheweth he left behinde him two disciples Caelestius and Julianus young men of a sharpe wit and with whom Austine in Africa had much adoe At last this infection flew over the Mediterrane-sea into Sicilie and Marsiles in France not all of it but onely so much as concerned the point of grace and predestination and the death of Christ the Asserters of which were called Semi-pelagians and the remainders of the Pelagians of which points there are extant the Epistles of Prosper Aquitanicus and of Hilarius Arelatensis to Austine whose learned Answer contained in two Books of the predestination of the Saints and of the good of perseverance and in a third concerning correction and grace To which Answer if the Authors of these Articles at this day would stand as they may and should stand for it is altogether S. Pauls doctrine the matter had beene decided ere this For indeed Arminius with his followers have at this day re-assumed the cause of the Marsilians and Syracusians but somewhat more handsomly dressed Neither could he be ignorant of this and therefore he used but little ingenuity in his tergiversation when he wrote in the Articles That he acknowledgeth neither Semi-pelagianisme objected against him nor nine nor five nor foure inches of it But to returne to the Article in it there be divers equivocations as shall appeare 1. The first lofty phrase lieth hid in Gods immutable Decree According to Scripture that is Gods immutable Decree which absolutely is not changed nor by the creatures can be changed for so God pronounceth himselfe immutable and his counsell immutable Mal. 3.6 Isaiah 46.10 I am God and change not My counsell shall stand and I will do all that I have decreed But they understand that God by an immutable Decree indeed hath decreed to save beleevers in regard of the species that is none but beleevers but not by a decree altogether immutable in respect of the individuals to wit of this or that beleever but under a condition if this or that beleever do not cause a change For they thinke as appeares by the fifth Article that they who beleeve to day may be unbeleevers to morrow and againe of unbeleevers may come to beleeve consequently therefore they thinke that God to day may decree not to save which yesterday by his immutable decree he appointed to save and that againe he can decree to save them still changing their condition If this be to give to God an immutable decree let themselves judge sure Jam. 1.17 no shadow can be more changeable then such a decree which the Scripture denieth The Authors Decreti Holland pag. 5. place such a decree in God Mat. 11.21 23.37 denying That any by God are invited to salvation to whom he hath not altogether decreed to give salvation for this being granted we must say that God had altogether decreed to give salvation to the Cities of Judea and Galilee whom Christ by preaching invited to salvation but seeing they beleeved not they were not saved therefore either he before did â—ot decree to save them or afterward he changed his decree 2. The second â—â—â—â—ing phrase and that the chiefest the foundation of the rest containing the â—â—â—â—â—e of the whole cause and difference of both parts is in the word appointed This according to the Scripture signifieth to us that God not onely from eternity appoâ—â—â—ed to save them who in time beleeve and persevere and are saved but also to elect them in Christ and to predestinate them to salvation and decreed to bestow on them qualities requisite to salvation to wit faith
Ephes 1.5 conversion and perseverance by the word and grace of the holy Ghost that they may be infallibly saved and that to declare the praise of his glorious grace On the contrary that he hath from eternity decreed not to save those who in time neither beleeve nor persevere nor are saved and that he hath not appointed to elect them in Christ nor to ordaine them to life eternall Rom. 9.22 nor to give them faith and perseverance but to leave them in their originall blindnesse and infidelity and to condemne them for their sins and that to declare his wrath and make knowne his power upon them Both parts of this divine Decree are manifest both by Scripture experience and the continued Story of the world The first part to wit the election and predestination of the Saints to glory is delivered Rom. 8.30 Ephes 1.3 Acts 13.48 Phil. 2.13 1 Thes 1.4 2 Thes 2.13 Mat. 24.24 c. The other part Fulgentius l. 1. ad Monim which by Divines is called reprobation and predestination of wicked men to punishment Mat. 11.25 John 10.26 Rom. 9.21 22. Prov. 16.4 1 Pet. 2.8 Jude ver 4. c. The continued History of the world also and experience do witnesse that God sometimes did so discriminate people that on some he vouchsafed to bestow the grace of his Covenant and vocation by the word on others not that he also differenced the individuals of those he cals that upon the one he conferres effectuall grace faith conversion perseverance and salvation but on the other not and that without any merit of people or individuals or without any regard had to the excellency of their natures and dispositions for he found all alike averse from heavenly things and he might have drawne and directed all to himself equally had he pleased this difference then proceeded meerely from his will and goodnesse So he chose the Israelites for his peculiar people other Nations being rejected Psal 147.19 His judgements he declares to Israel he hath not done so to any other Nation Jer. 41.9 I have chosen thee and have not reprobated thee But why Deut. 7.7 Not because you were greater or more then other people did the Lord love and choose you but because he loved you c. Againe of these Israelites that were called some he elected others he reprobated Jacob have I loved Esau have I hated Rom. 9.11 c. And that not of workes but that the purpose of election might remaine firme c. And in this Age he vouchsafes to call us Christians by the word of the Gospell which favour he sheweth not to Turks Pagans c. And of these Christians whom he calls to some he gives true faith conversion perseverance and eternall salvation to others he gives not but leaves them in ignorance and hypocrisie Neither can this discrimination of people and persons be derogated from divine providence and ascribed to mens dispositions without blasphemy otherwise for choosing us by vocation and adoption above others there should be no need of prayers to God nor should we give thanks to God nor should that of the Apostle stand 1 Cor. 4.7 Who hath separated thee What hast thou which thou hast not received but if thou hast received why doest thou glory as if thou hadst not received it Then Atheisme must stand which the Pelagian Heresie brought in I have separated my selfe I have that which I have not received which is the gulfe of hell But Acts 15.18 Ephes 1.3 c. in Divinity there is an undoubted Rule depending on the authority of the holy Scripture Whatsoever God did in time he decreed to doe it from eternity seeing in God there is no change Therefore among Christians it ought to be out of doubt why God from eternity made this difference of the elect and not elect but reprobate of those that shall be saved and not saved but for sin condemned which we see God hath done De servo arbitrio c. 143. and doth in time and therefore decreed to do it before time For God being spoiled of his power and wisdome in choosing saith Luther what will he be else but the Idoll of Fortune by whose Deity all things were done temerariously And at last it will come to this that men shall be saved and damned without Gods knowledge as who did not by any certaine election discriminate who should be saved who damned but offering to all a generall lenity tolerating and obdurating then a mercy correcting and punishing hath left to mens choise whether they will be saved or damned he himselfe perhaps being gone to the Ethiopian feast as Homer speakes And this is the summe of the orthodoxall doctrine of predestination and so the word appointed in the Article is to be understood altogether according to experience and Scripture But to them it signifieth far otherwise to wit that God from eternity appointed to save those who in time beleeve and persevere under this condition that they beleeve and persevere otherwise that he hath no more ordained them to salvation then all other men nor hath elected them in Christ but onely casually so far as they above others would beleeve in Christ and persevere for they make faith and perseverance antecedent to election but that these rather then others should beleeve and persevere God did not decree to effect this in them by any singular grace but decreed to offer unto all men a certaine universall exciting and preventing grace but indifferent and resistible to which they who make no resistance but by using well their free-will do assent and co-operate for the begetting of faith and performing of perseverance to the end they I say are elected and predestinated in Christ and therefore God from eternity hath casually and out of their fore-seene faith and perseverance elected them in Christ and hath predestinated them to salvation or hath appointed to save them but who resist the same or will not co-operate with faith and perseverance these are not elected and predestinated in Christ and therefore God from eternity casually also of their fore-seene infidelity hath predestinated them to damnation or hath decreed to condemne them That this is their proper meaning all their Declarations shew and that this was the opinion of the Semi-pelagians Marsilians and Syracusians he that will not beleeve let him reade in Austine in the places formerly alledged And it is manifest that according to this opinion neither faith nor perseverance nor conversion nor salvation nor our separation from others are due to Gods grace alone but to our will and cooperation For example when in one City of many that heare the same Sermon and have the same exciting grace the one beleeves the other doth not the one perseveres the other failes if the Apostle Paul should demand of the beleever and perseverer Who separated thee What hast thou which thou hast not received He will answer I separated my selfe because I was willing to co-operate
over mens wills De grat Christ cap. 24. then they have over their owne and who by an internall and occult miraculous and ineffable power worketh in mens hearts not onely new revelations but also good wills and this he doth not but by the wills of men themselves He by his grace worketh faith and conversion in mens hearts not by a resistible operation but altogether irresistible and yet not by coaction But God hath a most omnipotent power over mens wills c. and he worketh upon the same as he said Ergo c. The Major hath a most evident truth out of the knitting of the proper cause with its effect that it cannot be any wise denied The Assumption Austin teacheth by two examples the first is out of 1 Sam. 10.26 concerning Saul to whom when God would give the kingdome and the Israelites had power either to resist him or to submit themselves to him God touched their hearts that they neither could nor would resist and this he did by working on their wills The other is out of 1 Chro. 11. and 12. of David whom when God decreed to settle him in the kingdome with better successe the Spirit of the Lord came upon Abisai a prince among thirty that he said We are thine O David and will be with thee thou son of Jesse Can he saith Austin resist the will of God and not rather doe his will who in his heart did worke by his Spirit which came upon him that he should will say and do this And by them Almighty God who was with him brought them to make him king What did he bind him with any corporeall bands He wrought within he held the heart he moved the heart and drew them by their wills which wills he wrought in them At length he premises the Conclusion in these words No mans free-will resisteth God when he is willing to save a man for to will and nill is so in the power of the willer and niller that as it cannot hinder the divine will so it cannot hinder the divine power But lest any should except that God takes away resistance but not resistibility he addes further It is therefore out of doubt that mens wills cannot resist the will of God who hath done in heaven and earth whatsoever he pleased and who hath also done these things that are to come he cannot I say resist or hinder him from doing that which he pleaseth seeing that even upon mens wills he worketh what he pleaseth It is therefore most cleere that this holy Father doth strongly assever the irresistible operation of divine grace not only in mans conversion and salvation but also in directing of other difficult actions such as is the election of Kings and this for the glory of God And that he also refutes the vain pretexts of resistibility and coaction 13. If the grace that worketh faith and conversion is not irresistible after the maner we speak of but resistible that it may or may not be hindred by mens wills it followes that all is vaine verball smoak what they ascribe so magnifically to Gods grace in the third and fourth Article and that these effects which they speak of are not to be attributed to Gods grace only indifferently and remotely but to mens unresisting wills specifically and proximately which appeares thus The effect of that cause which works resistibly that is so that its production or inhibition may depend from another resisting or not resisting cause if it be produced the production thereof is to be ascribed indifferently and remotely to the worker specifically and proximately to him who resisteth not but admits it On the contrary if it be hindred the inhibition thereof is to be attributed specifically and proximately to the resister or him that will not admit it For example A Prince proposeth a reward to many of his subjects resistibly that he who will fight may have it he that will not may not have it The Princes action is indifferent to these many he that will fight doth well specificate the Princes action because he is to receive the reward but he that will not fight doth not specificate it well because he is to want the reward Who seeth not that as well the one as the other action is specifically and proximately to be ascribed to him that will fight or not fight but to the Prince indifferently and remotely I will adde another by which in my hearing once resistible grace was declared A father sets down on the table a dish of meat equally to his children but resistibly that he who will may have meat who will not may not have it Here the fathers operation is indifferent to all they that will take the meat doe specificate it well but they that will not specificate it ill Who now againe doth not see that the meat is to be ascribed specifically and proximately to the takers but to the father indifferently and remotely Such is the resistibilitie of grace which these men teach But if this be so all the effects of grace must needs be deluding and false which they rehearse deluding or false because man hath not faith from himself or by force of his free-will but he shal have from himself the specification of the working of grace because by being unwilling to resist grace he hath severed himself from others because of himself he cannot think will or do good for of ones self to specificate well a resistible indifferent operation is a good thing because God by his holy Spirit doth regenerate and renew us c. For God doth not by his Spirit renew and regenerate us but indifferently remotely resistibly and therefore improperly but we regenerate and renew our selves specifically proximately and properly because this grace is the beginning for of the progresse and perfection of this grace the question is not of all good for the beginning of a good specification of a resistible and indifferent operation of grace is good from our not resisting c. What besides We must aske of God only such an operation of grace as is resistible and indifferent and onely for this grace must we thank God the not resistance and good specification of grace shall be in our will and power Is not God here robbed of his glory Hath not man reason to sacrifice to his owne net that he may be puffed up with pride against God and that he may say I have separated my self This is to be cast headlong with Satan into hell fire but if of our selves we do not resist resistible grace if we receive that grace which is offered specificate that which is indifferent which with the closure of the fourth Article doe necessarily cohere is not this to establish the idoll of free-will Originall sin is by this denied and the naturall mans native impotencie corruption and pravitie of which God so often complains in Scripture and so do the Prophets and Apostles and the Saints themselves What will become