no purpose So His greatest and best worke had effected no good to us but a perpetuall ill unto Himselfe But all these things were impossible Therefore Christ our Lord did rise againe 4. It is impossible but that where the greatest union is there should be the greatest love and consent The greatest union that may be is in our Mediator seeing the humane nature is sustained in the Person of the Deity But the soule of Christ being separate did naturally desire to bee united to the body for otherwayes should it not have desired the perfection of it selfe that is to give life and sence and to be one with that body which was peculiar to it selfe as the desire of all humane soules is and therefore depart so unwillingly from the body But if this were the naturall desire of the soule no way sinfull the Deity infinite in power and in regard of the unity consenting thereto it must follow of necessity that our Lord was raised againe from the dead 5. Contrary causes must have contrary effects The devill by the sinne which he wrought in Adam had caused death to prevaile over life in all mankind Therefore Christ who came to destroy the workes of the deuill must cause life to prevaile over death But this could not be done in the members before it was perfected in the head Therefore Christ being dead must of necessity bee the first fruits of them that are raised from the dead And if it were necessary that Christ should first rise Ergo it was impossible that He should not rise See Log. chap. 26.11.1 6. If Christ our Lord had not beene raised from death a then had it beene impossible that any of His beleevers should bee raised againe by the power and merit of His resurrection 1. And so the naturall desire of the soule to dwell with the body should be created in vaine 2. So the debt being paid the prisoner should ever be detained 3. So the afflictions of the Saints which they have suffered in body should be in vaine as cold hunger nakednesse reproach and shame imprisonment stripes yea and death it selfe willingly sustained for the love of God should be without reward But it were against the justice of God to cause the body and soule to suffer together and not to glorifie them both together 4. So also the death of Christ should not be meritorious and effectuall for the procuring of all that good which might and ought to come thereby both to Himselfe and all His beleevers For although the soules of the faithfull for the merit and full satisfactions sake of His death being separate might enjoy an eternall though not a full happinesse without the body yet the body should be left eternally to the power of death and so the workes of the devill should not be destroyed by Christ 5. So also the body should be created in vaine if to sorrow onely without the hope of happinesse 6. So God should lose His right in His creature if Hee were not Lord both of the living and of the dead both of the soule and of the body 7. So the one sinne and disobedience of Adam should be more powerfull to condemne mankind then the everlasting and most perfect obedience of the Sonne of God should be to save it But all these things are impossible And therefore Saint Paul saith Rom. 4.25 That Christ was delivered to death for our sinne and raised againe for our Iustification For if Christ be not raised againe then are we yet in our sinnes 1. Cor. 15.17 not that any addition was made by His resurrection to that satisfaction which He made by His death but because the resurrection of Christ is a sure and manifest proofe of His conquest over sinne death hell and all the power of the devill and that His suffering and death was a full and sufficient sacrifice whereby the wrath of God against sinne was fully satisfied so that we are now justified in His sight whereas if in the conflict of our Redeemer with death and hell He had been overcome then could we have had no faith nor hope that our sinne by His death had beene done away But now knowing that He hath overcome death and is returned to life againe in all the troubles and sorrowes of this life and in the agonies of death wee may be secure as the feet or toes that are lowest under the water may hope at last to come to land because they know that their head being above the water the body cannot be drowned 7. Now concerning that impossibility of Saint Peter it stands thus It is impossible that the Scripture being the declaration of Gods trueth made by Himselfe 2. Pet. 1.21 2. Tim. 3.16 should faile But it hath beene declared by the Scripture that Christ should be raised againe from the dead Therefore it was impossible that He should still be held under the power of death The text cited by Saint Peter is found Psal 16.10 to which you may adde the types of the old Testament whereby the death and resurrection of our Lord was signified as that of Noah Gen. 9. ver 20. c. When our Saviour being as it were drunken with the love of His Church and desire of mans salvation tooke our state upon Him and for us became subject to the death of the Crosse when being seene by the Iewes those Chumits in the nakednesse or infirmity of our estate He was set at nought by them that thought that their Messiah could not die Iohn 14.34 But when Noah our Rest and Comforter awaked out of His grave He brought on them that destruction which was foretold as the punishment of their hardnesse of heart and unbeliefe See Psalm 41.10 Dan. 9.26 So the Ram taken by his hornes in the bush Gen. 22. was the type of His death and Isaac taken alive from the Altar the figure of His resurrection Ioseph also taken out of the dungeon to be ruler over all the land of Egypt To the same purpose was the law of the two goates Levit. 6. the one slaine for a sinne offering the other sent alive into a land of separation to make an atonement for all iniquity transgressions and sinne of the people So by the two Sparrowes Levit. 14. He that was like to the solitary sparrow on the house top Psalm 102.7 shed His blood for the cleansing of our leprosie yet by the other that was sent alive into the open ayre His resurrection was figured Sampson the Nazarite asleepe in Gaza signified our Lord in the sleepe of death for the love of His Church yet waking and having opened the gates of death He carryed them away and ascended in triumph to the top of the mount Iudg. 16.3 And because the strong gates of death are carryed away we are assured that all they that sleepe in the dust of death shall rise to give an account of their workes Beside these types you have also the prophecies of the old Testament as Psalm
too much charity been blamed so long who art said though unjustly see the defence of Pamphilus for Oâ—igen and Ioh. Picus Mirandula de Salute Origenis to have taught that all sinners yea even the devill himselfe shall be saved at the last now thou art justified Sinne is not being it hath no cause of being but comes in by chance beside the good intent of the worker he answeres more directly elsewhere as you shall heare by and by It is strange that this Doctor who sticks every where so close to Aristotle should here depart so farre from him as to make privation in the number of things not being whereas Aristotle rancks it in the order of beginnings with matier and forme In the meane while understand things not being are either utterly not being or not being such In the first kinde you may account the second terme of contradiction Sâ—e Log. Chap. 9. nu 15 16. as not a stone not wise By the affirming of which no being at all is put to the subject as to say Thomas is not a stone The not being such which they call Non ens tale may hold all those termes which we call privative But privation may meane at large either the absence onely of any forme not due to the subject and thus it is in the number of things simply not being for seeing the presence of one forme shuts out all other formes unfit for that subject although all matier in the root of nature be subject indifferently to all formes successively the privation of other formes follow thereon necessâ—rily As the forme of iron in the matier of iron is a privation of the matter of gold so a horse naturally covered with haire is thereby deprived of a covering of feathers like a bird But this privation is not in the number of things that are ill seeing it is the law of nature that every thing be upright in that proper kinde in which it is Secondly privation may signifie the taking away of that forme which was in the subject as blindnesse in the eye which as it may be said to be not being in respect of the taking away of the sight yet in respect of the causes whence it may proceed it is in the number of things being yet ill in both respects that is of the want of that which ought to be in nature and the cause being such as ought not to be and so of all other sicknesses Thirdly privation may be in a subject in respect of the forme to which it hath not yet attained as Tartar or dreggs in the wine by the spirit of salt may be hardned into a hard stone and so the dispositions to other diseases before they shew themselves And this privation or want of forme is in the number of causes as drought is in a thirstie man to make him drinke Now sinne must be one or both of these two last orders of privation and not in any order of things not being absolutely for so first it should not be ill for that which is not at all is neither good nor ill Secondly it would bring upon God the greatest injustice that might be to punish the creature for sinne if sinne were utterly not being And thirdly if sinne were not being then our Lord should have died without cause but it is plaine that sinne was the cause of his death that thereby he might destroy death and the power of the devill over vs to which we were subject because of sinne but that which is utterly not being cannot be a cause Fourthly if sinne bee not being where is then the way which God doth weigh out to his anger Psal 78.50 when he doth balance the punishment with the sinne Are all the punishments of sinne all the sorrowes of this life and death at last both bodily and eternall nothing for if they be any thing they cannot be an answerable punishment to that which is nothing So many commandements of God so many threatnings by his Prophets and Apostles so many woes denounced by our Lord so many sacrifices and clensings from all the temporary punishments and at last the death of the Sonne of God himselfe for the eternall remission of sinnes and is sinne not being How much more true is it to say that our righteousnesse as farre forth as it is of our selves is nothing and to confesse with the Prophet that it is like a soiled ragge as S. Paul knew that in himselfe as a naturall man dwelt nothing that was good that hee had not power no not to thinke a good thought as our Saviour hath taught us that without him we can doe nothing And he that hath had experience of the combat that hath so often been foyled in the bickering must needs confesse the strength of sin and cry out O wretched man that I am who shall deliver me from this body of death I say not as some hereticks heretofore that sinne is a substance either materiall or formall or as the author of that booke which is intituled Ratio Rationum that it came into mankinde by that poysonous slaver which the Serpent put upon that apple which hee reached unto Eve but yet I say that sinne is something but the worst of beings It is that pestilentiall contagion wherewith the devill hath infected the masse of all mankind it is that sicknesse of the whole man of which he languisheth unto death but principally the sicknesse of the soule whereto neverthelesse the body is also subject in fulfilling the unorderly lusts both of it selfe and of the minde for one of these works upon another both for good and bad Therefore to answer how God doth will that which is ill it is not nor can be denyed but that Gods punishments of all sorts being weighed with the sinne are just so one sinne as it is the punishment of another may stand with justice and both sinnes together in justice may bee punished When David was in plenty and ease at Ierusalem and had forgotten him that had delivered him out of all his troubles O treason of prosperity his eies wandered in the beauty of Bathsheba and led his heart to lust so sin conceived brought forth adultery that murder thus one siâ—â—e was the punishment of another which were altogether at last punished to every degree in the treason and death of his sonne Absalom So if you compare the sinnes and degrees thereof in the Aegyptians you shall finde one sinne the punishment of another and all together at last balanced in their plagues so that it is most truely observed by the Wise Sap. 11.13 that wherein a man sinneth thereby he shall be punished Now it is a cleere case that all the sinne of mankinde proceeds from the corruption of his owne nature after which wee are most justly suffered to wander because that knowing both the rottenesse of our owne hearts and the punishment due to sinne yet we doe not strive and and fight against our selves to subdue those wicked
imputed because there was yet no law whereby shee was subjected to her husband was that shee gave not firme credit to the word of her husband delivering the commandement of God but that shee suffered her selfe to bee withdrawne by the craft of the devill speaking in the serpent but that his sinne was in this that hee did unaduisedly eat that which the woman gave him not minding what it was as he pleads for himselfe before Him with whom he could not lye The woman gave me of the tree and I did eate And thus was there mercy reserved for man both in regard of that weake estate wherein hee was created in comparison of the Angels and in respect of the quality and measure of his sinne and of the meanes whereby he was drawne thereto whereas the Angels that kept not their first estate but wilfully sinned against God for their three sinnes and for foure could never finde any place of repentance But it is said Iob. 31.33 If I have covered my sinne as Adam By which it seemes his sinne was more than he confessed I answer The word Adam there used and so the word Enoch in divers places of Scripture doe signifie man in his sinnefull and wretched estate indefinitely as Psal 8.4 144.3 Iehovah what is Adam that thou knowest him the Sonne of Enoch that thou makest any account of him And therefore divers good translations reade that text of Iob If I have covered my sinne as Man who doth commonly excuse his sinne and lessen his offence But of what sort soever the sin of man was it is most certaine that he did sinne 1. For as the effect is manifest by the cause so the cause appeares by the effect Now death is the wages of sinne Rom. 6.23 so then sinne is the cause of that punishment And every punishment is for some offence But it is manifest that Adam was punished even unto death it selfe For otherwise hee had lived untill now and hereafter Therefore it is manifest Adam sinned 2. It is proved before that all the creature was good and upright in every kinde and that man was the prime and chiefe of all the visible creature and therefore that hee was created for the most excellent end which is to bee happy in Him who is the chiefest good of which happinesse hee could not have fayled if he had continued in the state of his creation For every thing ordained for an end by a cause that is powerfull thereto must bee furnished with meanes sufficient for the attainement of that end But it is manifest that Adam hath failed of that happinesse by the utter losse of life and present being Therefore hee continued hee continued not in the state of his creation but sinned against his Creator 3. Death is the punishment of some great offence in the reasonable creature who is able to make a difference betweene good ill But it is manifest that Adam was not created sinfull and therefore not subjâ—ct to death And againe it is manifest that that state of Adâ—m was changed because he is dead But that change was not made by God because it was contrary to his ordinance neither could it bee made by enforcement of any outward meanes For then Adam had not beene made sinfull thereby Therefore it was made by the willing act of Adam himselfe and hee thereby subjected to Sinne. 4. Nothing can be so inseparably in the whole off-spring which is not first in the originall as the fruit cannot be wholly poysonous if the root or stem bee not first infected But it is learned by lamentable experience that the whole masse of mankinde is wholly sinfull and corrupted and that no man can say his heart is cleane therefore it must needs bee that the root or originall from whence they are descended which wee have already proved to have beene one wis sinnefull and corrupt 5. Man with much care and government in his youth with much heed and warinesse in his owne carriage is hardly at last brought unto a course of a vertuous life and that not without many wicked desires and sinfull deedes But if the first man had not corrupted his nature all vertue and that alone had been naturall to all men But experience shewes the contrary Therefore Adam sinned and therby corrupted his whole nature But you will say If that sinne of Adam were onely a sinne of ignorance and that in so small a thing as the eating of an apple the punishment of death and that both of body and soule can no way seeme to be proportionable For shall not the judge of all the world doe right And if the least sinne deserve the greatest punishment what punishment can be left for the greatest sinne or shall wee say as the Stoiâ—ks taught that all sinnes are equall I answer That sinnes compared one with another are truly said to be lesser or greater one than another For it is a lesse sinne to thinke ill of a man undeservedly than to hate him And that than to maime him and that than to murder him and that than to defame him For most of these degrees hold in them all those sinnes that are under it So that as the Stoickes truely said every later exceeds by the multitude of sinnes that are therein Yet is there no sinne in it selfe how little soever it seeme but in the rigor of Gods Iustice deserves more punishment than al that which the sinner can beare because of his greatnesse who is dishonoured thereby For the greater any person is the greater is the offence whereby he is dishonoured As for a word of scorne spoken by a meane man against his equall a small acknowledgment may make amends for which offence against a Peere a Scandalum Magnatum may be brought and if it had beene spoken to the dishonour of the king it might iustly bee accounted high treason in the speaker How great then may wee hold that offence to be which is against the Majesty of God before whom all the nations of the earth are not so much as the drop from a bucket falling into a mighty river Es. c. 40.15.2 Moreover every commandement of his being a rule of infinite Iustice an infinite Iustice is offended by the breach therof And what satisfaction can a finite creature make to an infinite Iustice that is offended but because it cannot beare a punishment intensivè infinite or infinite in quantity therefore it is iust that it should beare it extensivè in the infinity of Continuance Now as it was necessary that God should givâ— a law unto man that he might evermore acknowledge that duty and obedience which he ought to his Creator so having enabled him both in body and soule to performe his law which was also so easie a burthen as that it stood not in doing any thing but onely in the forbearance of one fruit among a million it was most necessary that God in His iustice should require that breach of His law Which law the
more easie it was to bee kept so much the sorer punishment did Adam deserve for the breach thereof And thus did that murtherer of mankinde by the sinne of our first Parents set open a doore for the Iustice of God to breake out upon them being now liable to eternall punishment yet did they not hereby bring on their owne punishment alone inasmuch as all their children are made lyable with them to the same condemnation § 2. It may seeme a needlesse question to aske how long Adam stood in his innocency but because opinions have beene about the time of his fall wherein they have differed from the first day of his Creation to three yeers and an halfe betweene which others have thought a weeke some tenne dayes or seventeene at most others halfe a yeare Lidg de Emend temp Omitting conjectures it will not be unfit to examine it by reason and Scripture which hath not left us without a guide and instruction in any doubt that may be moved therein The Hebrewes compare Adam to an oxe that had horns and no hoofs by which they meant he had no strength at all to walk in the commandements of God but assoone as he was created he pushed rebelliously against his ordinance The ordinances of God over and aboue the preheminences which He gave him in his creation were three Marriage for the due propagation of mans naturall life Gen. 2.24 the law of the tree of knowledge the figure of the life of grace ch 2.17 and the Sabbath the assurance of the life of glory For it were a witlesse thing to think that God sanctified that day for his owne use but for man to meditate in the workes of God and for remembrance of his hopes to come Adams transgression was against the second but it will appeare by the circumstances of the other two when that transgression was committed Adam was created a perfect man in the prime and chiefe of his strength and accordingly received that blessing to bring forth fruit and multiply Now if Adam according to that blessing had in his innocency endeavoured the propagation of mankind it cannot be supposed that God who had immediately before given him that blessing to multiply would immediately have taken it away againe And that act of Adam not being in vaine that first sonne of Adam must have bin holy and without the taint of originall sinne although the parents had sinned afterward before it was borne For that staine of originall sinne comes from the conception Psal 51.5 not by the birth But no such holy seed of Adam is mentioned nor none such could bee For the Lord looked downe from heaven upon the sonnes of Adam and they were altogether become filthy Psal 14.3 Now if Adam were created such as hee was aske any lusty young man how many nights hee would allow to his beloved and most beautifull Bride in her virginity and give so many to Adam before hee sinned So then it may seeme that wee may take that Storie of the Scripture concerning Adam thus Adam being made in the morning that God might give him experience of the excellencie of that estate wherein he was created brought the Beastes and Birds before him and gave him the Lordship over them all which that hee might exercise as he ought hee gave him perfect understanding of their nature and power of words whereby to expresse their nature and to command them For as Adam named every thing so was the name thereof But that man might know that hee was for a more noble end than to live among beasts Hee tooke him and put him in the Garden of delight furnished with fruits for every season and gave him power to eate of all excepting the forbidden tree At noone that heavie sleepe fell on him in which the woman was made out of his side Hee awaking the marriage was solemnized and the woman by her husband diligently warned to forbeare to eate or to touch the forbidden fruit But while she wandred from her Husband to chuse fruit to her liking for it is manifest that her Husband was not with her when shee was deceived 1 Tim. 2.14 shee was encountred by the devill possessing the Serpent and drawn into sinne and this about the ninth hower or three of the clocke in the afternoone as all the sacrifices of the Law and that sacrifice for sinne whereby the workes of the devill were destroyed doe sufficiently witnes Matth. 27.46 50. Thus man being in honor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bal yalin could not continue a night but by his sinne became subiect to death as the beasts that perish Psal 49.12 The heresie of Pelagius was like a Serpent with many heads of which this was one that Adam was created mortall and though hee had not sinned yet should he have died not for the merit or punishment of his sinne but for the condition or state of his creation for being made of the elements which in everie elementall body may be separated and in their simple being are changed one into another it cannot be thought said hee that Adams state could be more continuall than that from whence hee had his beginning Besides having in his innocencie need of meate to restore the decay of his body his body cannot be supposed immortall but the answer is easie For that immortality depended on the soule which should not have parted from the body but should have ever been able to uphold the body without corruption sicknes or death And although any particular change had beene in the body yet should it not have beene in the whole no more than that corruption or change which is in the simple elements therefore Adam in his innocencie was immortall absolutely inasmuch as his immortall soule should never have forsaken his body but he was mortall onely on condition if he did sinne So mortalitie was the punishment of his sinne but that which is put upon a man as a punishment can no way belong unto him in the state of his innocencie But it is plaine that death was inflicted on him for his sinne for why should it be said to him In the day that thou eatest thereof thou shalt dye the death Gen. 2.17 if by the necessitie of his creation hee should have dyed though he had not eaten CHAP. XVII That by the sinne of Adam the whole race of mankinde is corrupted and made liable to everlasting death both of bodie and soule ANother error of Pelagius was that Adam by his sin did hurt himselfe alone but that his posteritie were no way tainted thereby with any originall sinne nor brought in danger of eternall death which as it is contrary to the autority of the holy Scripture so do they thereby put an absolute necessitie on the justice of God to admit those infants that never commited any actuall sin into eternall happines whereby as the mercie of God so also the death of Christ as far as he should be a Saviour to them is utterly in
vaine for what need they mercie or Mediatour who for their owne worthinesse must enter into everlasting life yet this poyson the Socinians of late have lick't up as a restorative which heresie with other of theirs you may reade in Wentsel a Budowees pag. 232. 233. But as Adam had received originall righteousnesse so by his sinne did he lose what he had received and that not for himselfe alone but also for his posteritie for hee being that common person in whom the whole race of mankinde was whatsoever gifts or graces God gave unto him hee gave them as a king to him and his for ever if hee as a faithfull liege-man should performe those services that were belonging to that state wherein he was infeoffed but if hâ—e performed not that service whereto hee was bound then must he also forfeit that estate for him and his for ever And because contraries are knowne each by other as a crooked line by a straight it may easilie appeare what that originall sinne is whereto all the sonnes of Adam were made lyable by his offence for if Adam were created in originall righteousnesse so that hee had power both to know and to doe that which was pleasing to God and a freedome of his will to continue or not to continue in that state and without any of those conditions he could not be perfect then must it needs follow that by that sin of his both he and his posterity are deprived both of that knowledge of the will of God of the knowedge of the creature also and of all abilitie to doe or will any thing as of our selves that maybe pleasing in his sight for as that originall righteousnesse had with it not onely an innocencie harmelesnesse or freedome from sinne but likewise a positive strength to doe that which was good so likewise that originall sinne brought with it a corruption of the understanding a frowardnesse of the will a heavinesse or unablenesse to all good and more than that a concupiscence or ill desire leading the minde captive unto sinne for contrarie causes must have contrarie effects so as God had created that first righteousnesse in the heart of man so when man did willingly forsake his service and of himselfe betooke himselfe to the service of his enemie the devill for to whomsoever a man doth yeeld himselfe to obey his servant he is to whom hee doth obey the devill not onely willingly entertained this new come guest whose service he so much longed for but also gave him his livery and infected his heart with contrarie conditions that he might never after be fit for the entertainment of his former Lord. For of contraries about the same subject one must of necessitie be therein as light or darkenesse in the ayer health or sicknesse in the bodie sight or blindnesse in the eye so that in stead of the former vertues wherby the Spirit of grace did guide mans heart to God he is now not only utterly disabled to doe that whereto his conscience tels him he is bound but also become a thrall of Satan to be guided and governed according to his will And this wretched and sinfull estate with the guiltinesse or obligation unto the punishment thereof which is the death both of bodie and soule is that originall sinne wherein every one of Adams children is conceived and borne and for which he is subject unto death for so was the sentence that in what day hee sinned he should die the death And though Adam instantly did not finde himselfe to die yet by the â—ust sentence of the Law and justice of God did he finde himselfe spiritually dead that is destitute of the grace of God and that strength which he had to doe his will and therefore subject to this necessitie that he must die at last and so in an estate contrarie to that in which he was created neither ought it to seeme strange or unjust that God should punish this sinne of Adam in his posteritie also for as it was personall in respect of himselfe to make himselfe liable to the wrath of God so his naturall gifts being lost and corrupted the contrarie qualities brought in in stead thereof became a naturall contagion to all his posteritie There is heere some little question whether this ignorance frowardnesse heavinesse and concupiscence before spoken of be the effects of originall sinne the wounds of nature as the schooles call them or the sinne it selfe But as their contraries were in originall justice as the parts or as the poperties or as the effects thereof so must these be in originall sinne to mee they seeme to bee that spirituall death that was threatned to Adam and so the present punishment of that sinne and in them that are not renewed to the life of grace the assurance of that further punishment that shall come upon the soule hereafter Let us not stay in needlesse questions but looke to the proofes of our conclusion for by the knowledge of originall righteousnesse it will appeare what these things are 1. Because nothing can bring forth naturally any other thing than such as it selfe is If Adam were in himselfe corrupted as hath beene shewed Chap. 16. hee could not beget any other children but such as were corrupted And forasmuch as all men in justice are accounted as one man in respect of the common nature whereof they are all partakers it is just with God to punish all men alike for their common corruption from which no man can say his heart is cleane for doth any man forbeare to kill an adder though he never yet stung any man or beast I thinke not but because the whole nature of adders is venimous therefore will he kill him 2. It cannot stand with the justice of God to punish any one with death who is not lyable to that punishment for some offence Now the sinne of those infants who from their birth are carried to their grave not being any actuall sinne to which any election or consent of the minde could come it is plaine that they are punished for their originall sin And concerning them that have lived to take an account of their owne wayes there needs no other proofe than the testimony of every mans conscience whether they finde not the law of sinne in themselves warring against themselves and leading them captive unto sinne contrarie to the law of their own minds This is that burthen under which the Saints doe groan so as that they hate themselves therfore and desire to be delivered from this bodie of death Rom. 7.18 c. And why of death because the wages of sinne wrought in the body is death Rom. 6.23 yet not of the body onely but of the soule also both in regard of this inbred contagion that bitter root and of that consent which it gives to sinne that I say nothing of them who through custome follow sinne with greedinesse 3. Every creature naturally continues in that estate and followes those things whereto
without it neither the pagans and infidels nor yet the false Christians can bee without excuse But that every one that knowes doth of himselfe according to this knowledge frame his will constantly and effectually to desire whatsoever belongs to eternall life Pelagius will never bee able to demonstrate For he that wils any thing constantly and effectually wils also those meanes constantly and effectually without which that thing cannot bee come unto And because without holinesse no man can see the Lord Heb. 12.14 in whose presence onely is the fullnesse of blessing and joy for evermore Psal 16.11 in the narrow path of which holinesse because the godlesse Pagan and loose living Christian cannot nor will not walke therefore they cannot bee said effectually either to will or to desire everlasting life But this is that speciall grace reserved for the vessels of mercy by which they are not inforced against their will but of naturall men naturally unwilling are made willing to follow Him that drawes them with the cordes of love to love that which is pleasing in his sight and so to will and desire constantly and effectually to follow that which is for their soules health So this desire being wrought in them by Him that is able to fulfill the desire of them that feare Him is a pledge unto them that their hope shall never bee ashamed And thus the weakenesse of the assumption and falshood of the conclusion doe plainely appeare 6. But hee is accounted a cruell creditor that will exact more then his debtor can pay and hee a cruell Lord that requires of his servant that which hee cannot performe Therefore the most mercifull God requires of man no other satisfaction then that which man is able to performe Answer It is just that God should require of man that he enabled him to performe For otherwise His justice should bee deficient or wanting towards Himselfe and his glory likewise unduely esteemed And the cruelty of a Creditor is to require more than a man is able to performe by himselfe or by his suretie Therefore our most mercifull Lord foreseeing the malice of the Devill and the sinne of man thereby to the glory of His infinite grace provided us a Saviour before we had sinned For whose abundant satisfactions sake wee have a doore of entrance as wide as the Valley of Achor set open unto us that by His merit alone wee may come boldly unto the throne of grace there to find helpe in the time of need Of which Mediator we are now to speake in the Articles following ARTICLE II. ⧠And in Iesus Christ His onely Sonne WEE have seene the wretched estate of man to which he is subjected by reason of his sinne whereby he is unavoydably lyable unto the wrath of God which he is utterly unable to indure and from which to escape there is no meanes in his owne power Now consider with thy selfe most wretched caitif that art afraid to die because thou hast no hope but in this life what it were for thee to stand iustly condemned to die and every minute to expect the execution of thy doome if any one could be content to die for thee that thou mightest inioy the usury of this aire but for the time of thy naturall life from which thou knowest thou must part at last But being subject to an infinite wrath to an endlesse punishment the endurance of which but for one houre hath more miserie then the suffering of a thousand untimely deathes what love canst thou owe to him what thankes canst thou give unto him that would free thee from the punishment and instead of that restore thee to an estate of life and ioy eternall And seeing it hath appeared that this cannot bee done by any one that is onely man wee are now in this second place to see what are the conditions of our Mediator who by Himselfe is able to make satisfaction for our sinne For seeing the just sentence on man was that for his owne sinne hee should die the death which because it was the word of an infinite speaker of an infinite truth it must of necessity bee meant according to the uttermost extension of the truth and so meane all death of body and soule temporall and eternall And because the Mediator for man could not endure a temporall or bodily death except hee were man therefore it shall first appeare That the Mediator for the sinne of man must bee man And because eternall death is such a thing as no man onely man can offer himselfe unto with hope or possibilitie by himselfe to overcome therefore it shall appeare in the second place That our most glorious Mediator must bee God who being of infinite life wisdome and power knew how to conquer eternall death that having in the infinite worthinesse of his owne person satisfied the infinite justice for the sinne of man Hee might give eternall life to all them that by true faith should lay hold on His merits and in thankefulnesse for that unspeakeable mercy live in obedience to his commandements And that it may appeare what the superexcellency of the knowledge of our most holy faith in the religion of Christ is and that for the worthinesse and glory thereof it farre surpasseth all knowledge of all things which men or angels can come unto it shall be made plaine in the third place how necessary and agreeing to the wisdome goodnesse and glory of God it was That God should be incarnate Great is the mystery of godlinesse into which the angels desire to looke And because our most glorious Light and guide hath in his Holy word made these things so manifest unto us let us with chearefulnesse and joy in the ready service of our best understanding follow him who in our flesh hath reconciled all things to himselfe and in our flesh hath led captivity captive and triumphed over principalities and all powers of the enemy that we being delivered might serve him in holinesse and righteousnesse all the daies of our life and be accepted of Him in life everlasting CHAP. XX. That the Mediatour for the sinne of Man must bee Man 1. FIat justitia totus mundus ruat But when man sinned it could not stand with the justice of God to punish any for that sinne but man alone And whatsoever is against the justice of God is also against his wisdome his godnesse and power for wee have alreadie proved that all these dignities are in him one most simple and absolute being Chap. 8. And whatsoever is against the power of God is utterly impossible to be therefore it must necessarily follow either that there is no reconciliation of man unto God contrarie to that which hath beene proved in the 18. Chap. or else that this reconciliation must be made by a Mediatour that is man Therefore the Father said fitly hereto Propterea nobis per Mediatorem praestita est gratia ut polluti carne peccati carnis peccati similitudine mundaremur
that dwelt therein Against the errors about the soule of Christ whether that of Arius or Apollinarius or them that had broached the opinion before their time that Christ had not an humane soule Ignat. Epist ad Philadelph you shall have the most effectuall reasons out of Athanasius Epist de Incarn D. I. C. contra Apoll. 1. There were so many parts in Christ living as He was resolved into when He was dead But He was resolved into two the body which was buryed and the soule which went downe to hell Therefore there were two parts of Christs humane being a body and a soule which two together doe make a whole and perfect man 2. If either the Word or a supercelestiall understanding had beene in a sencelesse body then could not that body have felt either paine without or much lesse inward griefe But the soule of our Saviour was heavy unto death Mat. 26.38 Therefore Hee had a humane soule 3. A thing of one kind cannot bee given as a fit ransome for a thing of another kind but a body must bee given for the ransome of a body and a soule for the ransome of a soule Therefore that Christ might be a sufficient Redeemer it was necessary that He should have both an humane body and a humane soule 4. If either the created Deitie of Arius or the supercelestiall spirit of Apollinarius had beene in Christ in stead of the humane soule then could He not have given His soule for His sheepe But Hee was that Good Sepherd which said downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His owne soule or life for His sheepe Iohn 10.11 Therefore He had a humane soule 5. If Christ had not had a soule by the departure of which His body was dead then had not He by His death destroyed him that had the power of death Hebr. 2.14 neither had he triumphed over death by His resurrection neither had Hee beene a sufficient sacrifice and redemption for them that were dead in trespasses and sinnes and so had His comming beene in vaine But all these things are impossible Therefore Hee was in all things like His brethren except their sinnes Hebr. 2.17 6. If Christ had had either a life-lesse body or sensitive onely and in stead of the humane soule either a created deitie or a supercelestiall spirit then had He beene neither God nor man and so an unmeet and insufficient Redeemer of the world For neither had such a body beene perfect man neither is a supercelestiall spirit nor a created deitie perfect God Yet had Apollinarius his reasons though hee erred from the truth and by his reasons it seemes that he had most reverent thoughts of Christ For thus he argues 1. Mans soule is the seate of sinne of anger concupiscence and the like But these things could not be in Christ Therefore neither the humane soule in which onely they dwell Answere Anger sorrow compassion ioy and such motions of the soule are either ordinate which are subject to Wisedome and the rules of the divine Iustice expressed in the Law of God and these were in Christ and were not sinfull But the inordinate affections onely are sinfull and could not bee in Him which knew no sinne 2. Two perfect things in their perfection could not possibly become one Therefore that the God-head with the man-hood might become one Mediator it was necessary that the man-hood should bee assumed imperfit otherwise the Mediator had been two persons Answ This argument was answered before Note g Chapter 24. § 8. Yet in briefe I say that the word perfect hâ—th a two-fold meaning For the God-head tooke the Man-hood unto Himseâ—fe perfect that is According to those parts wherein the perfection of the Man-hood doth consist of Body and Soule But as our Lord in His child-hood did grow in Age Stature Wisedome c. So before His birth did he grow from state to state till the full time of naturall birth And thus the Man-hood was assumed imperfect that is Not yet having attained unto that perfection whereto it was destinate in the Birth the Youth the Manly age and state Therefore that feare of Apollinarius of two persons in Christ was needlesse For beside this that the Humane nature was both conceived and taken to the Divine in one instant nothing in mankind can be called a person till it be living and that it be per se sola of it selfe which seemes not to be before the birth But this is without doubt that that which is sustained or hath the being in another can no way of it selfe be accounted a person But it is manifest that the Humanity of Christ is sustained onely in His divinity You know the received opinion touching the originall of the Soule § 3. Though by all these heapes of Arguments which you may read from Chapter 21. to this place I have beaten out the braines of that beggerly Brat of Ebion which affirmed that our Lord was begotten by Ioseph of his wife Mary as all other children yet you may see how the stinke of that carcase doth rise vp against this Article that He was borne of a Virgin so dangerous a thing an heresie is in matters of Faith But for answere to those reasons that are brought hereto you may reade the Note g § 4. on the 24. Chapter before And although it bee proved by infallible arguments that is to say from authority of Holy Scripture and reasons drawne there-from that our Lord Iesus was both conceived and borne of a Virgin that Hee might be free from originall sinne whereto all the race of man-kind is subject which are begotten and borne according to the common law of humane generation yet would I not be understood in any thing which I haue said thereto to speake contrary to that which the Apostle hath Heb. 13.4 That marriage is honourable among all men for whom it is necessary But notwithstanding the reasons that Christ must be borne of a Virgin the mind will still be asking how He could bee truely man and yet His mother a Virgin Seeing wee have detested the heresies of Valentine Apelles and all such madnesse Whereto I answere That the mysterie of the Gospel is as the treasure of the unsearchable riches so of the manifold Wisedome of God into which the Angels desire to looke Eph. 3.8.10 1. Pet. 1.12 And therefore the pure and simple truth of God being delivered unto you by His holy Apostles and Prophets and after being made manifest by such proofes as reason cannot except against it may seeme an unreasonable thing yet further to require satisfaction for the possibilitie thereof For to an infinite power all things are possible And as our Saviour was conceived so also was Hee borne and His mothers Virginitie saved As He came to the Apostles when the dores were shut Iohn 20.19.26 But you say His body was then changed and made Spirituall He being raised from the dead I confesse it But yet that power by which He hid or made Himselfe
because the honour which was done to God herein is valued according to the worthinesse of the Person which worthinesse in Christ is essentiall unto him not accidentall as that of Aaron therfore the satisfaction also is essentially infinite and therefore abundantly sufficient in respect of the Person that did fulfill it For the satisfaction to an infinite Iustice was as fully made by the Person of the Sonne an infinite being than if the creature being finite even all Angels and men had suffered the torments of hell eternally Secondly the infinite value of the satisfaction appeares in the worthinesse of the thing that was offered For our Mediator having no greater nor better sacrifice to offer unto God as nothing could be better then that which was equall to God offered Himselfe God and man for the saving of His people as it is said Ier. 3.23 Truly in the Lord our God is the salvation of Israel Thirdly the value was increased by the manner of the offering wherein was the perfection of the obedience of the eternall Son to His Father and the perfect submission of the humane will of Christ unto the will of God that this sacrifice might by all meanes be meritorious in Him for us See Note g on Chap. 24. § 11. No. 4. The second meanes whereby the satisfaction of Christ according to the rigour of Iustice was perfect is the greatnesse of that punishment which He endured for us which in proportion was answerable to that death which in Iustice was due to the sinne of man having the same degrees and parts which punishment Christ so farre foorth as it was possible for the Sonne of God did endure First the bodily death with all the circumstances as I remembred before Then the losse of that Ioy and Comfort of His soule wherewith the fruition of God and the fulnesse of His graces did euer replenish Him And this Ioy Hee lost not finally or fundamentally as the damned for that was impossible both in respect of His innocencie and of His union with God but onely according to the present act and feeling Thirdly he was subjected to the powers of hell not enthralled thereto as a vassall but yet subject for the present vexation and temptation so that His soule and understanding was affrighted in sorrow and horrour knowing Himselfe to be made a curse for us which brought with it a full sence of the Iustice and wrath of God against sinne Fourthly and although it bee most true that God cannot suffer either paine or losse as was shewed even now yet it is as true that God having taken to Himselfe the living Tabernacle of a soule and body offered this soule and body of His to death for us as it is said Act. 20.28 That God purchased His Church with His owne blood and not so onely but for a time left that body under the absolute power of Death and Buriall And thus the Iustice why Christ should die for our sinnes and the plenary satisfaction which Hee hath made unto God thereby doeth plainely appeare Now a reason or two why and how the benefit hereof doth belong unto us 1. First seeing the person of our Redeemer is infinite and therefore His merit also infinite â—n infinite reward is due thereunto which if God would not give O pardon that we sâ—eake in the voyce of reason Thy gift in us then Hee were unjust if He could not then were He unable to requite But both these things are impossible And seeing hee that makes a recompense for any desert either gives to the deserver that which he hath not or forgives that which hee might require and yet our Lord to whom the reward of His obedience and death is due neither needs any thing nor can receive any thing more then He hath having in Himselfe the fulnesse of all perfection and all things which the Father hath Iohn 17.10 Neither yet needs forgivenesse having never offended neither yet can so great obedience and such an infinite merit bee all in vaine therefore doth this infinite reward redound to us so that we which claime by His Title may draw neere unto the Throne of Grace in the full assurance of faith that God doth not nor will not refuse them that come unto Him in the name of His Sonne seeing unto all them that seeke salvation and eternall life by Him all His infinite merit doeth assuredly belong For that which is infinite can no way become divisible for so should it cease to bee infinite So His infinite merit belongs to every one of His according to the infinity thereof See the doore of our hope set open wider then the walles of heaven See how God with Christ hath given us all things See also if the infinite merit of Christ can any way be compatible of any mans merit or the mediation of Saints 2. Seeing our Lord Iesus being God could not become man but by the power of God Chap. 25. 26. who of the whole nature and substance of the Virgin made Him perfect man both soule and body And that He being thus also the Sonne of God and man did perfectly fulfill the law of a Sonâ—e to doe alwayes those things which were pleasing to His Father Iohn 8.29 whereas all other men had revolted from their obedience and so forfeited their state of Son-ship and interest in their Fathers inheritance by the sinne of the first Father Adam which was created the sonne of God Luke 3.38 therefore the whoâ—e right in that inheritance of glory and happinesse which should have come unto all man-kind is due to Christ onely So that by the right of inheritan e no man beside H mselfe can be capeable of heavenly Ioyes But because the possession of eternall hapâ—inesse is due to Him by a double right not onely that of Sonne-ship or inheritance but also by purâ—hase through the infinite merit of His most precious death whereto according to the will of His Father He became obedient for the sinne of man-kind therefore by this right hath He given an infinite right in the heavenly Inheritanâ—e to all them that come unto Him by a lâ—vely faith their hearts being â—lensed from dead workes to serve the living God In which right If He had not fully stâ—ted man-kind then had the benefit oâ— His pâ—rchaâ—e beene utterly lost So His Incarnatâ—on His sufferings and al. His promiâ—es made to vs had beene in vaine But all these things are impossible 3. Moreover it is to bee considered that the sinne of man in respect of the siâ—ner must â—eeds bee sinne because a finite creature can no way doe an infinite actioâ— but the inâ—â—nitie of the sinne is onely in resâ—ect of Him agâ—inst whom the sinne is beca se of His infiniâ—e Iuâ—tice that is offended thereby But the satisfaction and the meâ—it of Christ death was infinite not onely in respect of the inâ—initie of H s Person who perâ—oâ—med it but of Him also that did so accept it of Him that was
who hold that Hee did locally goe downe to hell so that according to the essence or being of His soule He was truely present there And as the former of these denie not but that Christ by His death did utterly spoile the powers of darknesse and so may be said virtually and by the effects of His suffering to have gone downe into hell because that by the eternall offering of Himselfe a ransome for the sinnes of the world and the performance thereof in the time appointed He did utterly free all His beleevers from Hell which was their due and setled them in the inheritance of eternall life so these latter for the most part denie not but that all this which is said is agreeable to the trueth of the Scripture and the analogie of Faith onely they cannot yeeld that it is the true and native meaning of this Article And betweene these two parties all those texts of Scripture which are brought for the locall descent of Christ are hammered so thinne that may seeme plyable every way But let the strength of the Holy Text for ever stand sure and let us see the reasons a little on all sides with their answeres and exceptions And first of them that interpret this Article by the sufferings of Christs soule Sect. 3 Object 1. As the sufferings of Christ even from the first minute of His Incarnation were meritorious for us yet our ransome from the torments of hell was wrought especially by the suffering of His humane soule which torments of His soule Hee endured not onely by the torture or fellow-feeling of His naturall body not by compassion onely on the sins and sorrowes of His body mysticall but also He might be said even to feele the sorrowes of eternall death when He saw Himselfe to be now set to suffer the wrath of God due to the sinnes of the whole world And if this bee not the proper and native sence of this Article how are wee taught by our Creed to beleeve more concerning Christ than wee confesse to be true of the theeves of whom wee may say they suffered under Pontius Pilate that they were crucified dead and buryed Al. Hume Rejoynd to Doctor Hil. I answere First the holy Scripture is profitable for doctrine for instruction for reproofe c. But the object of our faith is onely the Holy Trinity in Vnity and the satisfaction of Christ for our Redemption and the benefits which wee receive thereby And therefore although I beleeve and know by the Scriptures that Samson was the Sonne of Manoa yet I neither beleeve in Samson nor Manoa And though I know by the Scriptures that the penitent thiefe suffered under Pontius Pilate was crucifyed and dyed yet I beleeve not in him But concerning Christ as I beleeve that all His merits redound to us so I beleeve that all His sufferings were according to the Scripture a satisfaction to the justice of God for the sinnes of the world which they could not be but by the suffering both of His soule and body as it is said Esay 53. Hee shall see the travaile of His soule and bee satisfied If then wee know that whatsoever befell unto our Lord was that the Scripture might be fulfilled Matth. 26.54.56 and if wee beleeve and confesse in our Creed that He suffered according to the Scriptures and dyed and rose againe according to the Scriptures and that the Scriptures doe plainely testifie that by His sufferings and death the wrath of God against mans sinne is fully satisfied which as I said could not be but by His sufferings in His soule as well as in His body After these sufferings under Pontius Pilate what needes a second remembrance of His suffrings in soule under a title of a descent into hell Therefore when as I am bound to beleeve and confesse that the sufferings of Christ under Pontius Pilate were according to the Scriptures that is in soule and body I am bound to deny that the suffering of Christ in His soule is the native meaning of this Article He descended into hell 2. Beside the doctrine of Faith being a catechisme doctrine Heb. 6.1 and the sum thereof being for the use of children and novices it is not likely that the Church would have so generally received a creed wherin the thing to be beleeved should be laid down inwords that were tropicall and obscure when plaine and proper termes were necessary and at hand But hell cannot signifie the torments of hell but by a metonymia of the place for the adjunct of the place neither yet could it properly be said That our Saviour went down into hell when He was lifted up upon the Crosse where the especiall endurance and expression of His hellish torments were both in soule and body 2. Neither can it truely be said He descended into hell that is He suffered in soule the torments of hell but by a Synecdoche of the whole man for one part Neither were these torments of His soule more properly or truely called torments of hel then those torments of His body which we confesse He suffered under Pontius Pilate 3. Moreover after He was dead and buried it comes in unduly againe to make mention of His sufferings in soule a great part of which were endured in the garden before He came to the hands either of Pilate or of the Priests 4. And yet beyond all these reasons there is another argument that the Church did not interpret this Article by the sufferings of Christs Soule because as Gerrardus Vossius puts it De statu animae separatae Qu 1. It was the received opinion of the ancient Fathers even to this our time That the soules of the faithfull before Christ entred not into Paradise till Christ by His death had set it open and entred thereinto according to His promise to the thiefe on the Crosse And if all the soules of the faithfull were in hell taken in the second sence before mentioned though in a place of rest as Theophilus speakes and that by the comming of Christ thither they were brought to Paradise or a place of further joy then certainely this Article must in their iudgement be interpreted by the descent of Christ into hell after his death rather then by the sorrowes of His soule before it And to this purpose the learned Vossius brings some 20. Fathers from Tacianus the schollar of Iustin Martyr about the yeere of Christ 180. before whom He might have put His master Iustin as it is plaine in his Triphon Among those Fathers are Irenaeus Tertullian Origen Eusebius Athanasius Ambrose Ierom Epiphanius Chrysostom Augustin Cyril and beside them whom he reckons up he ads innumerable others and with them the sentence of the Councill of Toledo in the yeere 633. He descended into Hell that He might free them which were there detained Aug. Ep 99. writes thus If the reason be asked why our Saviour would come into hell where those sorrowes are of which He could not be held
His resurrection and have denied also that I thinke with them that say that He went downe to suffer for our sinne And having as I thinke said enough to all contrary opinions the trueth by the Holy Scripture and the reasons grounded thereon must be made to appeare But first of all it is plaine that the meaning of our Church is such for in the 8. Article it is said that the Creed of Athanasius ought thorowly to bee received and beleeved and that because it may be prooved by most certaine warrants of Holy Scripture And in the 7. Article the Church of Ireland agreeth hereto in these words All and every the Articles conteined in the Nicene Creed the Creed of Athanasius and that which is commonly called the Apostles Creed ought firmly to be observed and beleeved For they may bee prooved by most certaine warrant of Holy Scripture And because it may not bee supposed that our Church cites the authority of Athanasius but according to his owne meaning as he himselfe hath explained it if it were the meaning of Athanasius that Christ after His suffering descended locally into the hell of the damned it must needes bee that our Church accorded to his meaning And what the meaning of this Article in the Creed of Athanasius is we need not to doubt who have Athanasius himselfe to declare it in his Epistle of the incarnation of our Lord Iesus Christ against Apollinarius where hee prooves against his Heresie that there bee onely two parts of the humane nature in Christ a body which the grave received and a soule which went downe into hell the grave received that which was bodily hell that which was not bodily And by his reason you may yet understand his meaning better When the Creator saith he call'd man into question for his disobedience Hee decreed against him a double punishment For to the body He said Thou art earth and unto earth thou shalt returne But to the soule He said Thou shalt die the death And for this cause man being dead is condemned to depart to two places And therefore it was also necessary that the Iudge Himselfe that made this decree should also undergoe it that in the estate of man condemned shewing Himselfe free from sin uncondemned He might reconcile man unto God and restore him to perfect libertie In the same Epistle hee had said a little before that in hell He condemned death that Hee might every way perfect the salvation of man in our image which He had put on and in his fourth oration against the Arians hee saith that the powers of hell withdrew themselues being afraid at the sight of Christ. So the meaning of Athanasius is plaine that the soule of Christ did locally goe downe to hell and withall the meaning of our Church Now among these texts of Scripture by which this doctrine of Athanasius may bee warranted that text of the 1. Pet. 3.18.19 is most plaine especially as it stands in the Greeke Christ suffered for our sinnes that He might bring us unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put to death in the flesh but quickened in the Spirit by which He went and preached to the Spirits in prison Which Scripture must be applied onely to the manly being of Christ who Himselfe had set an example to His followers to suffer ill patiently which could be onely in His manly being For as God He could not suffer ill Beside His God-head mooves not by any locall motion as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doeth signifie And moreover His divine spirit was no way quickned nor could be but He went and preached in that Spirit in which He was quickned which could bee onely in His humane spirit or soule in which having once suffered death He manifested His power to the disobedient spirits by taking to Himselfe the keyes or power over hell and death to shut in and keepe out whom Hee will Reuel 1.18 And although I deny not that the sence is true and good He was quickned by the Spirit that holy Spirit which Hee received not by measure yet I hold that this is not the native meaning of this place and the best printed copies of Stephan Plantin and others are with me Neither will the words naturally beare that change of In and By Neither did the reverend Noel Deane of Pauls and other like Him accord with them Neither is this the onely place of Scripture that prooves the locall descent of Christs soule into hell For that argument of Saint Peter Act. 2.31 whereby hee prooves the resurrection of Christ out of Psalm 16. because His soule was not left in Hell strangles these interpreters harder then Achelous was strangled in the hand of Hercules So that which Ionah the figure said of himselfe being by Christ the substance applied to Himselfe To be three dayes in the heart of the earth must bee as true in the substance as it was figuratively true in Ionah This is the confession of him that was holy as no man was Psalm 68.2 Thou hast delivered my soule from the lowest hell vers 13. as the Apostle speakes Ephes 4.9 10. He descended first into the lower parts of the earth and ascended above all heavens that Hee might fill all things So then the Scriptures not being of any private interpretation that is to set out the stories of private men 2. Peter 1.20 must have their highest and uttermost interpretation in Christ Now that this is the native interpretation of this Article and consequently the right meaning of the Composer or Composers of the Creed beside the texts of Scripture on which the Article is grounded it will bee further manifest by the Reasons 1. In a Catechisme the use of Tropes or borrowed speeches are not fit for the use of children and novices and such is the Creed or forme of the confession of our Faith as it is manifest Hebr. 6.1 And the suffering of Christ His Death Buriall c. is taken properly therefore His going downe also into hell Object Object If Christ went to the faithfull that were dead whose soules were in Paradise why doe you say to hell whereby is specially meant the place of the damned Answer Hee first went to the dead in Paradise as His promise was That the Thiefe should there bee with Him in Paradise Then to hell to take to Himselfe all rule all authority and power For God had put all things in subjection under His feet 2. If this Article He went downe to hell be not to bee referred to the soule of Christ after His death then have we no direction by the Creed to know what became of His soule neither are wee taught hereby whether He had a humane and immortall soule or no. So we are still left in doubt whether this Christ be the Saviour of the world But if this Article be referred to the state of Christs soule after His death then are we truely taught and informed against these doubts But that
to Him alone For though she hold other Churches her sisters called faithfull and beloved and esteemes of their true Pastors and Doctors as beautifull and shining lights yet followes shee nothing of any mans because it is his whether Luther or Calvin or any other but Christ her Lord alone doth she follow according to his owne rule My sheepe heare my voice a stranger will they not follow for they know not the voice of strangers But therfore as I said before so doe I still professe that if this Church upon any light from God shall hereafter declare the meaning of this Article otherwayes than I have done I forsake my selfe to follow her so far as she shall follow Christ And if any faithfull man be otherwise minded concerning the meaning of this Article then I have shewed yet doe not I therefore hold him of another Church or faith so long as he doth hold fast the foundation one God and one Mediator betweene God and man the man Iesus Christ For the Kingdome of God is not in the excellency of knowledge much lesse in wilfulnesse of opinion in matier of doubt but in joy and peace and comfort of the Holy-Ghost while a man doth those things which he knowes in himselfe he is bound to performe ARTICLE V. ⧠The third day Hee rose againe from the dead CHAP. XXIX THe sufferings of Christ were fulfilled as wee have seene now it followes that wee see the glories that should follow after of which the first is His triumph over death by His resurrection from the dead set against that in the Article before Hee was dead and buried And although by His death He is said to have triumphed over the principalities and powers of death and hell in His Crosse Col. 2.15 that is by the power and vertue of His merit as a champion by His valour and courage in the field overcame His enemie yet the actuall manifestation of His triumph was not solemnized till by His resurrection the power and glory of His victory did appeare But it may here be asked How Christ our Lord is said to have risen againe seeing Saint Paul saith Rom. 6.4 That Hee was raysed againe by the glory of the Father To which the answere is easily returned that Christ our Lord by His owne active power as He was God raised Himselfe from the dead and as man by a passive or received power was raised againe as He said of Himselfe Iohn 10.18 I have power to lay downe my life of my selfe and I have power to take it up againe This commandement have I received from my Father For for this end was it necessary that our Mediatour should be both God and man in one Person that that which was not fit nor possible for the God-head might bee endured in the humanity as those things which concerned His death and suâ—fering and that which was impossible to His pure humanâ—â—â— might yet therein be perfected by His divinitie as Saint Paul saith Rom. 1.3.4 that He was made of the seed of David according to the flesh and declared to bee the Sonne of God by His resurrection from the dead But there is a great difference betweene the state or manner of His being before His death and after His resurrection For although the unitie of the humanitâ—e with the God-â—ead were alwayeâ— before in and after His death the same yet was not that unitie alwayes manifested in the same glory and excellency For in the first state while He bare our infirmities His body was subiect to hunger cold wearinesse death and other accidents of a naturall body His soule also though according to the principall or first acts endued with the excellencie of reason and knowledge yet according to the second acts or practise not knowing the grave of Lazarus the day of Iudgement c. In the second state also His body was deprived of sence and life His soule of the proper habitation But in His resurrection His body was raysed immortall spirituall 1. Cor. 15.44.45 glorious and as in all the perfection of grace and compassion on us so with the fulnesse of Wisedome and Knowledge to see our miseries and to make intercession for us according to the will of God Rom. 8.26 27. Now concerning the trueth of this Article that our Lord Iesus rose againe from the dead though it be most powerfully witnessed by God Himselfe by Angels and men as you may read yet because the authoritie of the Scriptures wherin those things are recorded is set at nought by Iewes Turkes Infidels Hereticks and such God lesse people let not us endeavour to leade them like sheepe that follow their shepherd but drive them like asses with the cudgell of reason And as Saint Peter Actes 2.24 takes his first argument from the impossibility of not performing those things which are contained in the Scripture so our arguments shall be from the impossibilities in reason 1. It hath been prooved before that man was created innocent Chapter 15. That by his sinne he became subiect to death Chapter 16. That there is a restoring to a better estate Chapter 18. And that the restorer of mankind must be both God and man Chapter 20. and 21. Then that this restorer was Iesus our Lord the Sonne of the Virgin Mary Chapter 24. who by His sufferings and death made satisfaction for the sinnes of the world Whence I argue thus For the greatest good that can be done for mankind the greatest ill may not be rewarded for that were unjust with God The greatest good that could come to mankind was the ransoming of man from eternall death both of the body and soule The greatest ill and basenesse is to be left continually in the state of death wherein if Christ had still continued then had He suffered the greatest ill for the greatest good which could bee performed But this was impossible Therefore our Lord did rise againe from the dead 2. If Christ who sinned not should have borne the punishment of sinne that is to be subject to the power of death yea when the satisfaction was fully ended then should His obedience to God the Father have beene not onely without reward but also for the satisfaction of the justice God had He suffered from God I speake after the manner of men extreame injustice who had neither sinne of His owne for which He should suffer and had fully satisfied for their sinnes whose surety He was But this was utterly impossible For he that fulfilleth the Law shall live therein Levit. 18.5 ergo It was necessary that Christ having fulfilled the Law Iohn 19.30 Luk. 24.44 should rise againe 3. If Christ after His suffering and death had not risen againe then had He not prooved Himselfe to be the Saviour of the world seeing none would have beleeved Him to be able to give life unto others that was not able to quicken Himselfe So His suffering had beene in vaine and His satisfaction if not beleeved should have beene to
sentence pronounced Come yee blessed receive the Kingdome prepared for you for I was hungry and ye gave Mee meat c. and on the other side Depart ye cursed for I was hungry and ye gave Me no meat c. Mat. 25.35 to 46. Ans It cannot bedenied but that the sentence of condemnation upon the reprobate is according to their workes as the deseruing causes thereof For not to beleeve in Christ is that great sin which is the cause of condemnation Ioh. 3.18 and 16.9 Neither is a dead faith ought worth but that faith onely is accepted which worketh by love Galat. 5.6 without which it is impossible to please God Hebr. 11.6 And if all things that are not of faith be sinne Rom. 14.23 Then the wicked works of Infidels and Hypocrites and much more their violent and wilfull rebellions must needs be concurrent causes of their condemnation But the faithfull are therefore called to possesse the kingdome 1. Because they are blessed of the Father 2. Because they are predestinate thereto and the kingdome prepared for them from the beginning of the world So their workes come not as causes of their happinesse but onely as the fruits of their faith But because workes onely and not faith in the heart are manifest to the world therefore is the comparison made onely of the workes both of the godly and of the wicked that the justice of God may be manifested in rewarding the workes that are manifest to man But you will say if men for their ill deeds doe merit hell why should they not by their good workes merit heaven See the answere Chap. 19. Object 2. and 3. 3. A third question may arise concerning that which is said Luke 21.32 This generation shall not passe till all be fulfilled why then was not the judgement long agoe Answer The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a generation in the narrow signification doth signifie that multitude of men which are alive at once and withall that time in which it is supposed they shall all be dead which in common reckoning is 100. yeeres And in this sence the saying of our Lord must be referred only to that which He had spoken concerning the overthrow of Ierusalem which followed about fourty yeeres after and the signes which should goe before that As the preaching of the Gospel in all the world See Col. 1.6 False Christs See Note g on Chapter 24. Warres Pestilence c. But because our Lord after the answeres to the three questions made by the disciples Matth. 24.3 1 Of the destruction of Ierusalem 2. Of the signe of His comming 3. Of the end of the world addes these same words This generation shall not passe c. vers 34. a generation cannot bee so narrowly taken in this place but rather it must signifie as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Saeculum and so taking the infancy of the world in the time of nature for one generation that middle age under the Law for another and then this old age of the word under the Gospel there is no other generation or change of state in the Church to be looked for but in this very generation all things shall be fulfilled And therefore Saint Iohn saith 1 Epist 2.18 This is the last time And although Saint Peter say 1 Epist 4.7 That the end of all things is at hand and that therefore we should be sober and watch unto prayer because we know not when our Lord shall call us to a particular account of our stewardship when all things of this world are ended with us Yet Saint Paul 2 Thess 2. directly affirmeth in his time that that great day of God should not come till the Apostasie was revealed which could not be till he that withheld that is the Imperiall power that then ruled was taken out of the way 4. But seeing that day of God is so terrible to the wicked as that they put it farre from them and againe so much desired of the godly as that they cry Come Lord Iesus Come it may seeme not altogether unfit to see some reasons of their different desires Concerning the wicked it is manifest that they being condemned already in their owne consciences have great cause to wish that there were no day of judgement no judge no tormentors But the faithfull in Christ who have the testimony of God in their hearts that their sinnes are covered have great reason to desire that day First and above all that the glory of God His mercy and justice may be manifest Secondly that the merit of Christs sufferings may appeare to the glory of His grace in them that they may have the actuall possession of that happinesse which they have here onely in the assurance of hope And no lesse doe they desire that comming that the body of sinne may be truely abolished For which desires sake even death it selfe is here in life oftentimes desired and when it comes is most willingly embraced because that thereby they are justified from their sin Rom. 6.7 And among other causes for which they pray that the Kingdome of God may come this is one that although euen because they refraine from ill therefore doe they make themselues as a prey Esay 59.15 yet in that day the trueth of their innocency shall be knowne And although here the more innocent and harmelesse a man is the more is hee subject to injuries slanders and surmises and that because men have forsaken the feare of the Almightie and having forgotten that he that taketh up not onely hee that raiseth a slander which every base varlet may doe but hee that beleeveth it and and much more he that furthereth it hath no part in that Kingdome Psal 15.3 Yet they use their tongues as if they were their owne and remember not that they must give an account of every idle much more of every lying and hurtfull word And heere there be some which doubt not to say that the godly may desire the comming of that day that they may see the reward of the wicked perhaps upon that text where it is said The Righteous shall be glad when he seeth the vengâ—ance Psal 58.10 But I suppose it necessary to answere with this difference That so farre foorth as a wicked man or men are declared the enemies of God of Christ of His Church a Christian may say Doe not I hate them ô Lord that hate thee yea I hate them with perfect hatred as if they were mine enemies Psal 139. ver 21.22 the hatred must be of their sinnes not of their persons but concerning those offences that are towards a mans owne selfe let the same mind be in us which was in Christ Iesus who suffered for us leaving us an example that we should follow His steps who being reviled reviled not againe who being mocked and wounded yet made intercession for the transgressors Therefore though thine enemies despight thee dayly without a cause though he that eates thy bread lift up
for their justification unto life although they were not baptized as it doth stand with His justice to condemne them because they are tainted by their Parents For the children of the faithfull see the judgement of Saint Paul 1. Cor. 7.14 For the Infants of infidels I say onely this What hast thou to doe to judge another mans servant Hierax and his followers are accounted hereticks because they condemned the Children that died before they had knowledge yet brought he a shew of authoritie for his opinion out of 2. Tim. 2.5 No man is crowned except he strive But I answere that Christ in His agony did strive for them and His merit apprehended by the faith of the Parents brings them within the compasse of the Covenant made to Abraham and to his seed as Saint Paul argues Rom. 4.16 Gal. 3.6 7 8. and 1. Cor. cited before Epiph. Haer. 67. addes hereunto auctorities which make the case most cleere especially for the Infants of the faithfull as that in Psal 145.9 His tender mercies are over all his workes and Matth. 21.16 Out of the mouth of Babes and Sucklings hast thou perfected thy prayse Matt. 19.14 Of such is the Kingdome of Heaven and argues that although the Children of Bethlehem had not knowledge of Him for whom they suffered yet can it not bee but that they should bee partakers of glory for His sake for whom they suffered Hereto you may take that in Matth. 18.14 It is not the will of your Father which is in heaven that one of these little ones should perish 3. But the Doctors square most about them that lived both to know and to doe both good and ill For some thinke that all such must come into judgement for all their workes their words and thoughts But others say that neither the Infidells because hee that beleeveth not is condemned already Iohn 3.18 nor among the beleevers they that are perfect shall come into judgement because there is nothing in them for which they should be condemned But if the infidells never heard how could they beleeve Rom. 10.17 and is there any among the beleevers that can say his heart is cleane Therefore the great businesse in the judgement will be as they suppose about them that knew God and lived in His Religion whose workes good and bad being examined and compared together if the good be moe and over-ballance the bad the doers shall be justified unto eternall life but if the ill deeds exceed they shall be condemned to punishment This seemes to bee the judgement of Lactantius lib. 7. cap. 20. to whom as syding with him Iohn Voss De extr Iud. Pte 1. Thess 4. writes Ierom August Greg. the Greate and Isidore of Sivil But Lactantius hath many things concerning the worlds restoring and the last judgement which to many of this age would seeme strange which perhaps wee may see hereafter Ierom and Augustine are by and by brought by him into the number of them that thinke that all sinnes indifferently shall be brought into judgement though not by way of enquirie or examination yet of condemnation as Ierom speakes impios negatores non judicabit sed arguet condemnatos And thus you see how the Saints already have judged the world But let us see how farre it is fit to approve or reprove their judgment Sect. 2 § 2. First concerning the faithfull in Christ because they as I said before § 3. num 5. at the houre of their death are admitted into a degree of everlasting happinesse and are put in the full assurance of the perfection thereof at the resurrection of their bodies their sinnes are assuredly pardoned and the pardon by those graces is sealed unto them And after their sinnes fully pardoned to bring them againe into remembrance at the generall judgement seemes too inconvenient Therefore they shall be partakers of that blessing which is Iohn 5.24 never to come into judgement And Psal 32. verse 1.2 that their sinnes shall be forgiven fullie covered and no way imputed unto them and in this respect are they equall unto the Angels because their sinnes shall be forgotten as cast into the botome of the Sea but the good deeds which God hath wrought in them and by them shall be remembred that they may be rewarded and thus far wee follow the Doctors But because their judgements are otherwayes contrary to the rule which is 1. Cor. 4.5 Iudge nothing before the time untill the Lord come who will both bring to light the hidden things of darknesse and will make manifest the Counsells of the hearts Let us first see what the Scripture saith of the infidells whom they so cast away as that they hold them not fit to be judged then let us looke on that which they speake concerning the comparison of good and ill workes together for eternall life or eternall punishment 1 For the first it is manifest by Saint Paul that the workes of the Gentiles whom they call infidells shall come into judgement where hee saith Rom. 2. verse 14 15 16. That the Gentiles doing by nature the things contained in the Law shew the worke of the Law written in their hearts their conscience bearing witnesse and their thoughts accusing or excusing them in the day when God shall judge the secrets of men by Iesus Christ Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this written word of the Law is the knowledge of sinne Rom. 3.20 And seeing every man whether Christian Iew or Gentile hath the knowledge of sinne in himselfe therefore is every mouth stopped thereby and all the world is become guilty before God and consequently subject to judgement as Saint Iude saith verse 14. and 15. Behold the Lord commeth to execute judgement upon all and to convince all that are ungodly among them of all their ungodly deedes and of all their hard speeches 2. Moreover seeing wee doe not put all sinnes to be equall as the Stoicks but doe beleeve and know that the Iudge of all the world will doe right and that the greater sinnes shall have the sorer punishment if all the Gentiles or infidells bee not equally sinners it is necessary that the award of their punishment and so the execution thereof be also different and unequal as it is said That every one shall receive the things done in his body according to that hee hath done whether it bee good or ill Vpon which ground wee may safely conclude against them of the contrary opinion that every mans deeds of what Nation or sect soever hee bee except before excepted and especially the deeds of the reprobate shall bee particularly examined that the cause of their condemnation may appeare to be most just 3. Thus our Lord speaks of the Queene of the South and the men of Ninive that shall rise in judgement and condemne that hard-hearted generation thus of Tyre and Sidon that should more favourably be dealt with then those wicked Cities where his glorious miracles being wrought had no power to turne them
condemne thee yet God is greater then thy conscience and knoweth all things 1 Iohn 3.20 Objection 1. It is not long agoe that certaine men from the mint of their owne braine sought to give out a coyne under their owne stampe That we are not justified by the active righteousnesse of Christ but by that which was passive onely and another like this That we are not bound to the obseruation of the Law delivered by Moses either Iudiciall Ceremoniall or Morall But because this coyne had not the publike stampe it was accounted false and therefore this last argument of yours which drawes so neere to their last position may seeme to be fallacious The Law defended not the innocent ergo it cannot condemne the guilty Who knowes not that the just Law was most unjustly wrested against our Saviour that Hee ought to die because He said Hee was the Sonne of God when as in the case of treason against Caesar upon His owne interpretation He was acquited by the Romane deputy Answere So He was pronounced innocent against all their other objections and yet His innocency saved Him not Yet His case was a reserved case in as much as He was no private man but even the Head of His Church who had set Himselfe to answere for all His members and therefore when the Law protected not Him who was innocent above all men and for all men it condemned it selfe as unable to give life and therefore the conclusion is good that it is not of any power to condemne any of them who were condemned in Him that was innocent But that I may answere more particularly I say that I am farre from these men in both their opinions For although the things which our Lord did so farre forth as wee can imitate them are examples for us yet not onely for example but also for our justification that the law of perfect righteousnesse being fulfilled for us wee might bee freed from the curse of the Law Moreover by that active righteousnesse which our Saviour performed He was able to save all that come unto God by Him whereas if it might be supposed that God and man in one person could sinne as the devill tempted Him then His suffering had beene onely sufficient for Himselfe whereas now His death was meritorious for all For as that supposed sinne had beene infinite both in respect of the person against whom and the person by whom it had beene done being an infinite Person so must it have had an infinite satisfaction So all that Christ had merited by His death had beene available onely for Himselfe but now being offered a Lambe without spot His sacrifice is sufficient for all that come unto God by Him Then for that other opinion that wee are not bound to the fulfilling of the Law it is most false For though the Iudiciall were peculiar to Israels common wealth and the ceremoniall Law served onely till the substance was exhibited yet the morall Law in regard of the eternall Iustice and equitie thereof as the law of nature may not be broken without sinne nay so much more straightly are wee bound to the performance thereof as the thoughts are more unruly than the actions otherwise what meant those interpretations of the Law Matth. 5. and elsewhere fetch 't from the innermost meaning of Iustice which binds the very thoughts It hath beene said to them of old c. But I say unto you Love your enemies and whosoever lusts hath committed adultery in his heart c. Is not our Lord a sufficient Law-giver for His Church Doe they take away sinne out of the world and so make void the death of Christ For where no Law is there is no sinne imputed Rom. 5.13 I confesse that the Law hath no power over them that are in Christ to eternall death because it was insufficient to protect His innocent life although the keeping of the Law if it were exact might claime to eternall life But the works of the Law and faith in Christ are by Saint Paul set in direct opposition in this argument of justification See Rom. 3. from verse 20. c. And Galatians Chapter 3. But yet though obedience cannot bring life eternall to the doer of the Law because the Law is perfect our obedience imperfect yet sinne brings deserved death upon the sinner whereby their vanitie appeares which hoâ—d the keeping of the law not necessary and likewise the trueth of the former conclusion that seeing the keeping of the law gave not life to our Lord that fulfilled it neither can the breach of the Law bring condemnation to them that are in Him to whom there is no condemnation Rom. 8.1 Object 2 Object 2. But seeing the merit of Christ is infinite and He being both God and mâ—n of infinite woâ—thinesse above the creature and for this purpose appearing that He might take away the sinnes of the world how comes it to passe that after the sacrifice for sin is offered yet both sinne and death the punishment thereof doe still remaine Answere It was an easie thing for God utterly to have abolished death after that by sinne it had entered into the world so that neither the body should have died the naturall death nor the soule the spirituall death of ignorance and pleasure in sinne nor both together the death eternall But yet God would let both sin and death remaine and that for foure reasons especially First that the justice of His most righteous sentence might stand In the day that thou eatest of that tree of the knowledge of good and ill thou shalt die the death 2. That the infinitie of His wisedome and goodnesse might appeare that as death by sinne had entered into the world so by death he might destroy sinne that whereas the devill which had the power of death sought to deprive man of life and glory He might take the weapon out of the hand of that Egyptian and as Benajah kill him with his owne speare and by death bring man to everlasting glory 3. That man might see the greatnesse of the benefit and willingly conforme himselfe to follow Christ through the paines of death and honour of the grave seeing God hath called and predestinated us to be like the image of His Son 4. The devills fell by pride and least man should grow proud therefore is sinne and death left with him to humble him thereby So that to the faithfull the condition of death onely is changed For whereas justice would that man should die because the sentence of death had proceeded against him And mercy would not the death of a sinner Wisedome decided it that death should bee made the way to everlasting life and so both Iustice and mercy might have what they desired Object 3 Objâ—ct 3. But how is sinne said to be forgiven when both sinne and the punishment doe still remaine Answere The meaning and purpose of this Article of our faith is that wee stedfastly beleeve the forgivenesse of our
contrary to the being and perfections of it selfe But if the cause bee powerfull and able to bring forth the effect then must the effect also bee perfect and upright and especially free from that which is most contrary to the cause thereof But it is before manifest that all things had their beginnings from God the most powerfull and working of all causes and because of the infinitie of his goodnesse and iustice hating wickednesse and sinne above all things therefore as all his creature was exceeding good so it followes likewise that man as farre as he had any being from God was also good and upright in his being and so without sinne 2. The ability and excellency of the end is more then the worthinesse of all those thing which are ordained for the end But it is manifest that all the visible creature of this world was created for mans use that he was prince and Lord of all For by the Law of nature and iustice that ought to bee chiefe which hath most excellency above other Now to set aside the abilities of the minde in the knowledge of things eternall and divine whereof no other bodily creature hath any feeling or understanding what creature under the whole heaven in the earth or Sea may set it selfe in comparison with man for those gifts which the Creator hath vouchsaf to him in the use of all things in the knowledge of their nature in memory and remembrance in the inventions of arts in the guiding and compelling of the creature to his service or utter destruction of the rebellious And therefore both in the creation Gen. 1.28 and againe after the floud the type of Regeneration 1 Pet. 3.21 were they all delivered into the power of man Now if all these things were for man and his use and they every one good in their kinde much more was man good and upright in his creation 3. Every thing is more exâ—ellent as it is for a more excellent and noble end But the end of man is more excellent than all the creature beside For they are for his use as their end but man for the service and glory of God as his end in the attainement of which alone hee can be happy And because that which is for any end must have conditions or fitnesse for that end it was necessary that man should bee created without sinne which above all other things the soule of his Creator did hate and for which alone he was put out of his service 4. Every corruption or marring of a thing must needs bee of that which was once good and the greater the perfection thereof was the worse is the corruption or wickednesse that is therein But it is too manifest that the nature of man is most corrupt therefore it was once very good and upright 5. If God had made man such as man now is rebellious and unthankefull towards Himselfe a plague and calamity to other men through injury pride and oppression a slaue to his owne sensuall desires in gluttony and filthie lust ignorant of the truth an enemy to all good following with greedinesse all manner of ill subject as to Sinne so to the due punishment thereof all manner of misery sicknesse and death both of body and soule then had Hee brought the greatest disorder into the creature even there where order was most necessary that is in the prince and Lord thereof yea such disorder as should be contrary to it selfe in respect of that hatred which men have one toward another then would he not in justice have brought those punishments on men which are due for their sinne in this life and damnation in that which is to come But all these things are against the wisdome goodnesse and justice of God Therefore man was created in a Contrary estate of innocency Iustice and holinesse 6. This truth the holy text doth shew For beside that which is said Gen. 1.31 That God saw every thing that he had made and behold it was very good it is said of man in particular that hee was created in the image of God Which because it is there three times repeated it is necessarie to consider what that threefold Image of God in man is that it may the better appeare what his excellency was and how great that losse was which hee indured by his sinne against so gracious a Creator Some among the most ancient Fathers as Irenaeus and Tertullian thought that the Mediator in that forme wherein he afterward appeared in our flesh and was seene and knowne to Adam Enoch Noah Abraham Moses and many of the Prophets for which they were called Seers 1 Sam. 9.9 formed man of the dust of the earth The word there used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kidmuthenu according to our likenesse and signifies to be like by cutting or carving and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Gen. 2.7 8. which signifies to fashion out of clay like a Potter seemes to favour this interpretation you may see herewith Rom 9.21 and thinke on it Bucanus also Inst Theol. Loc. 8. q. 18. confesseth that there is nothing in his opinion but according to the Analogy of faith and brings his reason to justifie it Yet as if he had forgot himselfe he condemnes Osiander of madnes that followes it lib. cit loc 9. q. 15. And because other late Doctors though without reason disallow this judgement of the antient fathers see Med. Patr. Scult de nevis Iren. Tertull. Roberts Fund Rel cap. 17. I leave it in the middest till further proofe of the truth be made on the one side or the other Notwithstanding man is truely said to bee created in the image or according to the image of Elohim or Christ the Creator either naturally or else supernaturally naturally either according to the state of his body or of his soule or of the whole composition his body is an abridgment or compound of all bodily being because there is nothing in the bodily creature which is not in some sort in that little world of mans body as reason proves by his food and medicine out of all bodies here below and as the Physitians and all naturallists affirme and as Paracelsus more particularly every where shewes and proves So that as all things even bodily beings were created in Christ and therefore were in Him eminently by their formes and potentially as being by Him brought into act or effect So are they all in the body of man representatively and though by his sinne subject to the curse as he their Presbyter is yet shall they bee delivered from this bondage of corruption when the glorious liberty of the Sonnes of God shall appeare Rom. 8.19.20 to 24. And concerning the soule if you looke into the faculties thereof beyond them that concerne the body alone in growth and sense if in the understanding you consider the powers of the imagination or thought of the discourse of memory of the will and the freedome therâ—of
in civill and morall thi gs you may trulâ— say that all things are subject to their Lord and Creator so hath Hee made all things subiect to the possibilities of mans understanding in as much as the Spirit of man considers all things yea presumes to search even the deepe things of God Now one soule with all these properties argues the wonderfull excellency thereof and what a lively stampe of his wisdome He hath imprinted therein But because the whole of every thing is more excellent then the parts which are for the perfection of the whole and that the soule out of the body hath no power of growth of sence of imagination and because it would not be destitute of the native abilities and powers of it selfe it parts so unwillingly from the body cannot possibly forsake it for ever as it will appeare hereafter therefore the excellency of that image appeares not onely in the parts as I have shewed but much more in the compound of the body and soule together wherein are all things both bodily and spirituall so represented as that the shape of a man cannot bee more lively seene in a looking glasse than the whole creature is represented in man the epitome or summe of all Moreover what is there in all nature which hee makes not art to imitate yea and beyond any patternâ— in nature adventures in a frame of wood to compasse both land and Sea what arts doth not he finde out and because hee knowes hee cannot come to nought what dares he not to undertake in peace or warre And if every effect doe represent the cause with the power vertues thereof as it is said Psal 19. Rom. 1.29 then much more that which is the summe and principle effect of all And this is that threefold image in which Adam was created and which remaines unblotted out yet wonderfully stayned in every man Gen. 9.6 1 Cor. 11.7 But because it is spoken of the whole man that hee was created in the image of God you are to understand that Image first in the naturall composition of his body and soule as I have shewed Secondly in regard of his Lordship over all this visible creature and thirdly and most of all in those supernaturall endowments of righteousnesse and holinesse wherein he was created Eph. 4.24 Col. 3.10 Wisd 2.23 With the ability to continue in that state if hee had not sinned and a freedome also of will to sin or not to sinne And thus was Adam the Image of Elohim supernaturally and for the renewing of his Image being now lost are all those benefits which God in Christ hath vouchsafed to his Church Object 1. But if man were created in the image of God what preheminence is that which is given unto Christ Col. 1.15 That he is the Image of the invisible God An Image is twofold homogeneous which is in the perfection of the same being as Adam Gen. 5.3 begat a Sonne in his owne likenesse after his owne Image and so Christ the Sonne of God is the image of the Father as was shewed chap. 11. or heterogeneous that is of a different being which is either in the understanding only as the Ideas or formes of things conceived in the minde or else materiall wherein is the representation of some property belonging to another as the image of Alexander may expresse that shape which was proper to his person And thus man was created in the image of God as I shewed And if this representation be more darke and further off in some one particular thing it is rather called a signe a proofe a footstep or marke than an Image As the pricking of an hare in the snow is a marke or signe that she hath beene there And thus every thing created is a signe or marke of the power of the Creator as the matier forme or proprietie in one being is a step signe or argument of the Trinity in the Vnity that is a proofe thereof as every effect is a proofe or witnesse of the cause CHAP. XVI That man continued not in his Innocency but that hee sinned and thereby became subject to eternall death BVt Man being made upright in the beginning and left to the hand of his owne Counsel Eccles. 15.14 they sought out many inventions Eccles 7.29 For as hee had power both in body and soule to performe all the dutie of man if hee would so had hee received power to will or not to wil all that hee could that his sinne and punishment might bee of himselfe But that man might know that neither his power nor yet his will could bee well directed without the guidance of his Creator Ioh. 15.5 therefore being left unto Himselfe he quickly found what he was able to doe of himselfe that he should never after that seeke himselfe in himselfe but in Him alone who of his good pleasure workes in man both to will and to doe Phil. 2.13 Thus man being left to himselfe sinned willingly the woman being deceived by the craft of the devill the enemy of mankinde but the man with lesse sinne if ignorantly But ignorance is of three sorts simple willing and wilfull Simple ignorance may be in the state of innocency and is without sinne as in the Angels of heaven Math. 24.36 as in children Luc. 2.52 And in them to whom it is not given to know what they would Act. 1.7 Willing ignorance is in them that care not to know what they ought to know this is a sinne with carelesnesse and excuses not from the fewer stripes Luk. 12.48 But wilfull ignorance is in them that stubbornely refuse to know what they both may and ought to know This is a sinne with scorne and excuses not from many stripes because it is with wilfull disobedience as of them that know and doe not If Adams eating had beene with ignorance of the first kinde hee had not sinned in eating But this ignorance as concerning that wherin he sinned was not in Adam But if he did eat ignorantly in the second kinde his sin was in this that he did eat unadvisedly that which he ought to have knowne and for which he ought to have given thanks to his Creator The third kinde of ignorance could not be in him For then he had sinned before he did eate But if no degree of ignorance were in him but that he did eat knowing yet presuming on his mercy whom hee did offend though his sinne were greater yet was it pardonable because hee trusted in his mercy against whom hee sinned But this sinne was not in him But the woman being deceived through her errour was the cause of his transgression 1 Tim. 2.14 And if he had eaten presumptuously then had his sinne beene greater than that of Eve whereas his lesser punishment argues his lesse offence So then it seemes that the man alone having received the commandement did faithfully deliver it to the woman after her creation So that her first sinne though it were not
that the effect of that goodnesse may appeare in his everlasting life and happinesse for if the continuance of the world bee for the multiplication of mankinde onely for satisfaction of the divine justice upon mankinde for his sinne then should it bee necessarie that the world were everlasting that the everlasting justice might receive everlasting satisfaction but so the greater power of the Creator in the longer continuance of the world should bee for the greater affliction and hurt of the creature so the infinitie of his power should bee infinitely distant from his mercie and pitie the effect of his goodnesse toward his creature so he should have made the creature and the continuance thereof because he hated it not because hee loved it But all these things are impossible and against the dignities which wee have before proved to bee in God one infinite being Ergo. § 1. From hence also it will appeare that the restoring is to an estate of further happinesse than the continuance of that naturall life in which and unto which Adam was at first created For if the advantage in the recoverie were not greater than the losse was by the sinne then had the sinne beene permitted to no end then had the losse been sustained in vaine and all those afflictions which mankinde hath ever since endured should be without recompence in the reward But it is impossible that God should permit sinne in man and the punishment thereof afflictions and death onely to set man in the same state wherein he was before for that had been to no end at all it had beene in vaine to suffer his owne justice to bee violated in vaine to give his Sonne to die onely to restore man to that state which hee had lost wherein hee might have been kept and all these inconveniences saved Therefore the recovery is with a super excellencie of glorie and happinesse far above that which Adam lost 2. It is the glorie of the wisdome of God out of the greatest ill to bring the greatest good The greatest ill which the devill by sinne could bring upon man was the losse of his worldly life and happinesse and to make him liable to the wrath of God and so to eternall death therefore the infinite mercy and wisdome prepared so powerfull a remedie against this poyson of the old Serpent that the life and happinesse in this world was changed to that which is to be in eternitie in the heavens with an exceeding weight of glory which no words can utter neither can it come into the heart of man to conceive And this with that assurance of the favour and love of God in Christ from which neither height nor depth nor principalities nor powers nor things present nor things to come shall ever bee able to separate us Rom. 8.38.39 CHAP. XIX That the restoring of Man to the favour of God could not be by any meanes that was in man nor by any one that was man alone WHat hast thou O man which thou hast not received and if thou hast received that which thou hast of grace alone whereas thou could'st claime nothing of duty what is that merit of thine either of condignity or of congruity for which thou canst challenge either reward or acceptance is there not a bond of dutie and thankfulnesse to him of whom thou did'st receive it And if man have received of God his whole being and whatsoever he hath of outward blessings or inward graces how can hee give any thing to God which is not his owne 1 Chron. 29.14.16 So that whatsoever a man can doe which may seeme pleasing to God yet when hee hath done all hee must acknowledge himselfe an unprofitable servant because hee hath done onely that which hee ought Luke 17.10 But being besides in danger of the judgement of God both for his originall and actuall sinne shall hee bring for his ransome ten thousand rivers of oyle or the fruit of his body for the sinne of his soule Mic. 6.7 Oh madnesse of merit and satisfaction where are those workes of supererogation that treasurie of the Church by the pedling and sale of which that purple whore hath lived in pleasure and glorified her selfe But see the reasons of the conclusion 1. Every offender against an infinite justice must in justice either make an infinite satisfaction or else indure an infinite punishment But no finite creature either man or Angell can make an infinite satisfaction so then there is no returne to the favour of God by the mediation either of man or Angell 2. Where an endlesse debt is still increased there no payment can bee lookt for But man by his originall sinne being infinitely indebted doth still increase the debt more and more by his actuall transgression Therefore from man no amends can bee lookt for 3. No creation can bee without an infinite power as it hath beene prooved therefore much lesse can the restoring of the creature being fallen from the estate of Grace For in the Creation there was nothing which hindered the worke of the Creator But in the estate of sinne there is an impediment first in the corruption which is in the understanding and frowardnesse of the will turned away from God Secondly in the concupiscence whereby man is inthralled to the service of sinne c. Thirdly the power of the devill where to a man is subjected by his sinne Fourthly the Iust sentence and wrath of God The soule that sinneth shall die the death O Man see what thou doest when thou doest sinne Can'st thou flee from thy selfe yet the devill will overtake thee Canst thou escape the devill yet the vengeance of God will surely lay hold on thee Therefore there is no Redemption of hope in him that is man alone 4 No man can pay for another that for which he is indebted himselfe But every man and every other Creature doth owe unto God whatsoever it is or whatsoever it can doe Therefore no man only man can supply toward God the want of another mans service much lesse make satisfaction for his sinne as it is said in the 49. Psal v. 7. None can by any meanes redeeme his brother nor giue to God a ransome for him And if the injury were infinite and the satisfaction impossible to be made by a finite creature to which of the Angels shall man turne himselfe And there shall hee finde a further inconvenience For seeing the offence was made by man It is necessary that Iustice seeke satisfaction where the offence was made As an unity in number once broken cannot bee made up by the same parts into which it was broken Objections 1. But you will say a finite Creature cannot doe an infinite deed and therefore cannot commit an infinite sinne thereby to deserve an infinite punishment Answer The sinne is not esteemed according to the littlenesse of the Sinner but the infinity of the sinne is first in regard of Him against whom the sin was that is God whose infinite glory
their attendance is it not said Heb. 1.14 Are they not all ministring Spirits sent forth to minister for them who shall bee heires of salvation Compare herewith Psal 34.7 and 91.11 and conclude with Saint Paul 1. Cor. 3.23 All things are yours and yee are Christs and Christ is Gods The questions before are neere to this as all the Articles of our faith are necessarie consequents one of another therefore let us briefely see by that which is already proved what we can gather to this conclusion 1. Either the whole race of mankinde must be lost and perish being tainted with the sinne of Adam or the infinite justice against which the sinne was done must for ever stand violated and broken or else a Mediator must bee found who was able to satisfie the infinite justice that was offended The first is against the wisdome goodnesse and love of God to his creature either to make mankinde in vaine that is to destroy it againe or to make it unto eternall punishment The second is impossible that an infinite justice infinitely able to avenge it selfe should endure it selfe for ever to to remaine violate and offended for so should it prize a thing finite and wicked before it selfe infinite in justice therefore there behoves to be a Mediatour who should fully satisfie the justice offended and utterly blot out the guilt of sinne Now an infinite justice offended must be satisfied by a punishment answerable that is infinite but no finite creature could any way be or be accounted infinite Therefore when none was found worthy either in heaven or in earth or under the earth the Lambe slaine from the beginning of the world tooke upon him our flesh to satisfie for the sinne of his creature and so by his infinite obedience for by His eternall spirit Hee offered himselfe to God Heb. 9.14 and by the infinite merit of his suffering for by that spirit the manhood both soule and flesh was enabled to endure those pangs and that punishment which neither all mankinde nor any other creature could endure was the infinite justice satisfied And thus Hee became mighty to save Esay 63.1 and having Himselfe in his owne body borne our sinnes vpon the tree did utterly abolish the whole body of sinne and found for us eternall redemption 2. The divine goodnesse hath created all things exceeding good Gen. 1. so much doth it delight it selfe in that concordance or agreement which is betweene the inward and the outward good But that agreement is the greatest which is in the unity of one person Therefore it is expedient that there be an incarnation that so in one person the goodnesse may bee most eminent and the concord most lovely 3. Otherwise you may propose it thus The excellency of the effect appeares by that conformity or agreement which it hath with the cause so then the inward worke of the infinite Goodnesse and the outward being accorded in the unity of one person the multiplication of the agreement is so great that it cannot possibly bee greater Therefore it followes that the Godhead bee incarnate for otherwise the concord in the inward and outward worke of the deity might bee greater than it is but that is impossible 4. The divine will concerning his workes without doth will and love that especially wherein the excellency of all his inward dignities doth most appeare But the excellency of all his dignities appeares most in this that God bee manifest in the flesh For thereby we are made partakers of the Divine nature 2 Pet. 1.4 of his glory vertue everlasting life and happinesse So that now there is but one end of God and his creature that is the glory of God of which and unto which God rejoyces over his creature to bring it and make it partaker And the Creature likewise reioyces to be made partaker And thus the end or perfection of the creature hath rest or accomplishment in the inward perfections of God and his inward perfections are manifest in his outward workes Therefore God would bee incarnate 5. And seeing that God infinitely blessed and happy in himselfe needed not the Creature but made it therefore that it might be blessed in him and that of his fullnesse the creature might receive that fulnesse of happinesse which it can possibly injoy therefore it is requisite that that fulnesse of his bee imparted unto that creature wherein all the rest of the creature hath interest which we have already proved to bee man chap. 17. § 4. ob 5. Therefore God would dwell in man that by man the whole creature might be blessed in Him 6. If God were not incarnate then the divine dignities should be lesse Infinite one than another For the infinite goodnesse by the infinite wisdome seeing that uttermost and perfect happinesse that might come unto man by the incarnation if his power his will and love of the creature did not answer thereto so that he would bee pleased to dwell in his creature then should they be defective and of lesse extent than his infinite wisdome But that is impossible Therefore it followes that God would be incarnate See the answer to the objection that may be made from hence § 1. on the 39 chapter n. 4. 7. If there were not an incarnation then the infinite wisdome should not have the view of that highest excellencie which is possible to be in the creature neither should the infinite power magnifie it selfe by the multiplication of it selfe in an outward subject so these dignities should not be glorious by all those meanes whereby it is possible that they might glorifie themselves But all these things are inconvenient Therefore it is reasonable to beleeve the incarnation lest ignorance weakenesse and defect of glory should bee found in the first principle which must of necessity take away His infinity proved chapter 3. understand the reason well For your more ease I will propose it affirmatively thus 8. If there bee an Incarnation then the divine understanding may have an outward object wherein it may be infinite both in the inward and outward working For whereas all created obiects are absolutely finite yet if the Divine being understood which heretofore we called the Sonne chap. 11. take on him our being our nature by that assumption is deified and so made infinite with that uttermost infinitie whereof the Creature can any way bee capable seeing the deity is neither without the humanity nor the humanity without the deity And so the divine understanding may be an outward obiect infinite as much as it is possible that a creature can be infinite And so the wisdome also may bee infinite in all possibility of infinity both in the inward and outward working And what I have said of the infinite wisdome of God must also be understood of all his other perfections of goodnesse of power of eternity of life of glory c. But if there bee no incarnation this infinite outward obiect is taken away and so the understanding and
de Carâ—â— Christi Epiphan haeres 28. 30. And especially in Tertul. de Trinit if that booke be his Thus we have seene the falshood of the Monophysites now it remaines that we also take a view of their opinions that hold more natures than one in Christ and among them to see the heresies of Nestorius 1. and Arius 2. and then the late opinion of Postellus 3. § 8. Concerning the position of Nestorius it may seeme that all authors agreed not what it was For hee that made that addition of the Timothean Nestorian and Eutychian heresie unto Saint Augustine makes the heresie of Nestorius nothing else but a mingle-mangle of the Photinian and Timothean heresie That Christ was man onely not conceived of the Holy Ghost but that afterward God was mixt with that man Againe Socrates Hist Eccles lib. 7. cap. 32. writes that many supposed that Nestorius sought to bring in the Heresie of Photinus whereas saith hee it is plaine by the writings of Nestorius that he onely avoided this that the virgin should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Mother of God But Tho. Aquin. contra gent. lib. 4. cap. 38. cites Damascen to this purpose We affirme that there is a perfect union of the two natures not according to the Person as the enemy of God Nestorius affirmed but also according to the Hypostasis From whence Tho. concludes that this was the position of Nestorius to confesse one person in Christ and two Hypostases If by Hypostases he meant the Divine and humane natures united in the one Person of our Mediator neither Damascen nor Thomas can blame him for it But if by the manly Hypostasis consisting of body and soule he must meane a humane person as Thomas in the same place out of Boâ—tius determines you may see how they made a quarrell more than needed For though Nestorius had beene madd yet would he never have held one Person of both natures and also two persons But it is cleare by the later Historians of the Church that this among other was the heresie of Nestorius that as in Christ there were two natures so there were also two persons which opinion might easily take the originall from Cerinthus Phoâ—iâ—us and such as stunk of that Pumpe For if God the Word came to dwell in Jesus the sonne of Mary being a perfect humane person of body and soule whether at his Baptisme as Cerinthus taught or from the very instant of his conception as the Nestorians of this time affirme the position of Nestorius must follow of necessitie that there be in him as two natures so two persons For the Godhead destroyed nothing of the humane perfection which it found So that if it came not to the humane nature but in the subsistence of a manly person then that humane nature must remaine in the perfection of a person as it was before Whence that followes also not unfitly which hee further affirmed that the things of infirmity which were in Christ as to eate to drinke to sleepe to gâ—ow in wisedome c. belonged to the sonne of Mary without the Sonne of God and all the glorious miracles which Christ did worke were done by the Sonne of God without the sonne of Mary But the supposition of Nestorius that the deitie came into the humanity when the humanitie had perfect subsistence in soule and body that is in the perfection of a personall beeing is most false For the Word taking flesh of the Virgin caused it to become one person with himselfe so that the body assumed was the proper and peculiar body of God and the humane soule the soule of God not of any other Person but the body and soule of the Sonne of God and this not onely while the soule dwelt in the body according to the naturall life but also while he was yet under the burden of our sinnes his body in the grave his soule in Hell as the Apostle cites the Scripture Act. 2.27 Thou wilt not leave my soule in Hell neither wilt thou give thy Holy one to see corruption So then the body in the grave was the Holy One of God for nothing else of him was subject to corruption and though it were for a time forsaken of the soule yet not of the Godhead which thing the words of the Angel doe confirme Matth. 28.6 Come see the place where the Lord lay So that our Saviour on the Crosse yea even in the bands of death as concerning his body was still the Lord and God of glory 1 Cor. 2.8 Aâ—d if it be most true that God is more inward and more neare unto every thing than can be expressed by any words of beeing of essence of nature substance moities forme proprietie or the like because he is the foundation unto all these and in him all things consist How much more shall hee bee inward and fundamentall unto that body soule and Spirit of Iesus which hee was pleased to make his own that by that body and blood of his he might redeeme his Church as it is said Acts 20.28 That God purchased his Church with his owne blood that is with the life and blood of that body which was proper and peculiar unto himselfe Thus then the word was made flesh not by any transmutation or change of the one or the other from their true and naturall being but because that by a secret and unspeakable conjunction the Word was made one with the flesh and the flesh with the Word So then the Sonne of GOD tooke the humanitie not that it might be another person beside himselfe but being in himselfe perfect God he would also in himselfe be perfect man taking flesh of the Virgin The differences of union you may see if you will in the principles of N. Byfield Chap. 16. This union of the Godhead and Manhood is manifest by divers Texts of the holy Scripture For evidence of which we will first put this infallible axiome That of two different persons one cannot possibly bee affirmed of the other as to say that Peter is Iohn or Iohn is Peter neither yet that the proprieties of the one can belong to the other as to say that the Gospell of Saint Iohn is the Epistle of Saint Peter Now it is said Ioh. 16.28 I came forth from the Father and am come into the world which belongs to Him as to the Sonne of God as Iohn expounds it 1 Epist 4.9 and then it followes Againe I leave the world and goe to the Father which is peculiar to him as man as it is said Act. 3.21 Therefore Iesus the Sonne of God and the Sonne of the virgin is one and the same person so Col. 1.16 that same He by whom all things were made v. 18. is the head of the Church and the first borne from the dead and Rom. 9.5 Hee who is of the Fathers concerning the flesh is God blessed above all This our Lord affirmed of himselfe Math. 26.63.64 to be the Sonne
man Iesus Christ 1 Tim 2.5 who having himselfe in his owne body borne our sinnes upon the tree 1 Pet. 2.24 is set at the right hand of God and makes intercession for us Rom. 8.34 and hath commanded all them to come unto him that travaile and are heavie laden that hee may refresh them Mat. 11.28 3. When the Sonne was begotten and the holy Ghost proceeded either hee was or he was not If he were before he was begotten then was he not begotten if he were not then there was a continuance when he was not and therefore of necessitie he must be created Answer Eternitie hath no respect of time of before or after because it is one continuall perpetuity and whatsoever being or action is once therein it is eternall Therefore that difference of was and was not hath no place in eternity seeing the generation is eternall ever one and the same as you may see further in the treatise at the end of the booke 4. Whatsoever is begotten receives the nature which it hath from that which doth beget as a man from man fire from fire and in all other univocall generations in which though the natures be of one kinde yet must they needs be different in number as in Isaak and Iacob But this cannot be in the divine generation for so there should bee moe Gods than one or if the nature of the Sonne bee in number the same with that of the Father then doth the Sonne receive that nature either in part which is impossible because a most simple and pure being cannot be divided into parts or entyer and whole and so the Father should cease to be Neither is the generation as of a river out of a fountaine because the Divine nature is neither divisible nor possible to be encreased Therefore Iesus is not the Sonne of God by generation but by creation onely Answ The being of God is not materiall which only is subject to division into parts and that totality which is made of parts but his being is intellectuall and because it is infinite and apprehended by an infinite understanding it is necessarie that the divine being or understanding be wholly in the word or being understood I meane with that totality of perfection which is in the unitie of being spoken of in the first objection 5. Either the Father begat the Sonne with his will or against his will not against his will for so it had beene impossible that ever hee should have beene begotten if with his will then his will must be before and so the Son cannot be eternall Epiphanius rejâ—cts this reason because all the kindes of begetting are not reckoned up for in God saith hee is no deliberation for the inclining of his will therefore the Deitie is that nature according to which the Father did beget the Sonne neither ever ceases to beget him eternally But this is to beget the Sonne with his will seeing the will of God is his being according to which he workes eternally as you may further understand Chap. 11. note d Many such arguments as these are and many bee brought to this purpose of Arius all which as these that you have seene must take their grounds from inferiour truths in the creature which are utterly unfit for that generation which is eternall and Divine for to whom shall wee liken the highest or who shall declare his generation and therefore Athanasius Epist contra Arianos cujus initium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said rightly that the Divine generation was not to bee measured by the generation of man as those Arians used to deceive women and children And therefore the Scripture in expressing of the Divine generation calls the Sonne the Wisdome of the Father Prov. 8. The Word Iohn 1. The brightnesse of his glory and the expresse image of his Person Heb. 1. That the minde herein may bee utterly withdrawne from sensible and naturall things The Fathers also in the Nicen Councell to that question of Phaedo the patron of Arius how the Sonne was begotten of the Father answered that this question is not to be asked for seeing the creatures were not ever they could not make answer concerning his originall that was eternall And therefore as none knowes the Father but the Sonne so none knowes the Sonne but the Father And as I shewed you Log. Cap. 15. n. 6. and note thereunto That the certaine knowledge of every thing must be had from the rules that are proper and peculiar thereto so remember here that sith the creature can have no knowledge of the Creator but by that revelation which he maketh of himselfe you may ever repaire to his owne holy word to be instructed in his holy trueth 6. But from hence also Arius armed his heresie for because Wisdome saith of her selfe Pro. 8.22 The Lord possessed me the beginning of his wayes where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being translated in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee created me Arius from thence caused much perplexity unto the Fathers in this businesse and although Athanasius in his oration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proves by divers arguments that the Sonne as concerning his Godhead cannot be created yet when he comes to give answer to this text hee interprets it thus The Father hath appointed mee a body and creating me among men hath ordeined me the Saviour of mankinde which though it be true yet is it not a fit interpretation for that text if yee consider the circumstances before and after The Fathers also of the Nicene councell being urged with this text answered from that addition the beginning of his wayes that the world was created for man so that man the reasonable or discursive wisdome of God as concerning the intent and purpose of God was first created although last in the order of actuall being Epiphan haeres 69. in answer hereto holds the distinction of wisdome created and increated but seeing no place of the Scripture expounds this place of Christ therefore saith he it is not necessary to interpret it of the Sonne of God but if you take the other circumstances it can belong to no other Then if it must needs be referred to Christ yet shall it be verified of his humane not of his divine nature At last he gives the true meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kanah he possessed or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kanan he hatcht as a Chickin and reasons that as every chicken is of the same nature with the dam so the word also must have the same being with the Father and therefore bee begotten before all time eternally you shall finde the true reason of the difference of the translation in the tenth section following In the meane while it is not unreasonable to thinke that this Errour came by some interpreter that was an enemy to the Christian faith And yet among them Aquila translates it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he possessed me as other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of
of life Hee might bee borne the Son of man O sacred mysterie O miraculous conception Yet thus must His conception be who was to vnite all things in one But for all this is not Christ our Lord said to bee the Son of the Holy-Ghost although hee were thus conceived by Him nor yet the Son of the holy Trinitie as the Abissine Church confesseth For as concerning His eternall being Hee was the Son of the Father onely so for this His manly beeing Hee was the Son onely of His mother having His humane nature and birth of her and consequently His originall or discent from her Fathers David Abraham c. And being then first conceived according to his humane nature of which the Holy Ghost was not partaker therefore hee was not propagate of the substance of the Holy-Ghost as Isaac of Abraham according to kind to which conception onely the name of Father and Son doth properlie belong Now see the reasons That our Lord was conceived by the Holy-Ghost You may remember how it was said in the Chapter before § 10. Answere to the fourth objection that the Holy-Ghost is that infinite activitie in whose strength every thing doth worke Which if it have truth in every naturall action as I shewed much more is it true in things above nature such as is this conception of our Lord. 1. For if the fountaine bee corrupt then also the water must bee unwholsome And if original sin doe follow every one that is conceived according to the flesh as it is said Psal 51. In sin hath my mother conceived mee then as it was necessarie that Hee which should bee a propitiation for the sinne of others should bee himselfe holy and vtterly separate from sinners so was it also necessary that his conception should be onely by the Holy Ghost that Hee might be free from all taint of sinne both originall and actuall 2. And as the generation according to the course of nature had beene in sinne as was shewed at large Chap. 17. so also was it vtterly impossible that God thereby should bee incarnate For b no agent can worke beyond the power of its owne nature But the Incarnation whereby God and Man became one Person was beyond the power of all naturall generation For man as all other naturall agents is finite the divine being infinite and so impossible to bee begotten by man Beside this the divine being in this case of being conceived must have beene in the state of a sufferer by a being finite But these things are impossible And therefore it was c necessary that the conception should bee by the Holy-Ghost 3. If the conception of our Saviour had beene according to the course of naturall generation then had there beene two fathers of one Person and so the humanitie taken into the Deitie of Christ had beene the cause of confusion in respect of the Father-hood which had beene in God the Father and in respect of man the Father of the same Son So the perfection of Father-hood had not beene wholly and perfectly in God the Father So defect should be in the first principle But these things are inconvenient Therefore d the conception was not by man 4. And why this conception was the peculiar worke of the Holy-Ghost it may yet further appeare thus In all the workes of God in the creature the whole Trinity works either according to one manner common to all the Persons or else according to their personall properties Now in this incarnation of the Son as the Father had begotten Him by eternall generation so in the fulnesse of time did Hee send His Sonne into the world and this sending is that second generation or begetting For as the thought or intent in the minde of a man is that inward word of his understanding which being spoken is made understandable by others So the Word of God remaining eternally in the bosome of the Father being sent into the world became manifest in the flesh And thus the whole being of Father-hood was in the Father and of Sonship in the Sonne And besides these two termes of begetting belonging to the Father and being begotten belonging to the Sonne there is onely that of conception necessary to this most wonderfull Incarnation which must belong to the Holy-Ghost least two offices being given to one Person the third Person should cease to worke So there should bee inequalitie in their actions and their workes without should not bee conformable to their inward beings shewed Chap. 11. and 12. But this is not to bee affirmed Therefore hee was conceived by the Holy-Ghost 5. And seeing it was necessary that the Redeemer of the world should be borne of a Virgin as it will appeare in the Chapter following it was also necessary that the conception should be by the Holy-Ghost For as in the ordinary way of all generation the female seed is not of strength to become man except it receive motion life and strength from the masculine seed conveyed into the place of conception which cannot be done but with the breach of Virginitie so where the Virginitie was not impaired it was necessary that the disposing of the seed and enabling it unto conception should bee by the power of the Holy-Ghost who was able to supplie all defects in nature and to cause the Virgin to conceive and consequently to bring forth without the feeling either of pleasure or paine 6. Every supernaturall worke which proceeds from the perfection of Love must bee performed by him who is the perfection of Love But the Incarnation of God in man was a supernaturall worke which proceeded from the superabundant Love of God to Man-kind See Chap. 22. Reasons 4 5.10 11 12. And therefore wrought by Him who is the perfit Love betweene the Father and the Sonne that the perfection of the band vnion or knot of Love might bee in the Holy-Ghost as betweene the Persons of the Godhead so betweene the God-head and the humanity Notes Object 1 a HEe was not subject to originall sinne A Iew or Atheist may object that if Hee were subject to the punishments of originall sinne that is the sicknesses of minde ignorance forgetfulnesse the passions of anger sorrow and the like and so of the body to bee weary hungry faint sleepie c. Then must it also follow that Hee was subject to the sinne for no effect can bee but by the precedence of the cause But it is manifest that hee was subject unto most of these Therefore it may seeme that Hee was also subject to sinne though not actuall yet originall which was the cause of these Answere Though the rule bee most true that no effect can bee without the precedent cause yet in this businesse where grace and mercy is above nature the cause in one wrought the effect in another The sinne was of Adam and his sonnes the punishment of CHRIST the Sonne of GOD. But the supposition that these defects if they may bee so called are the
effects of originall sinne is false For man being that creature in whom GOD would shew the superexcellencie of His goodnesse wisedome glory c. Ephe. 3.10 It was expedient that he being to be brought to that height of happinesse and perfection whereto no other creature can attaine should have experience of all infirmitie or weaknes first from not being to the meanest degree of being and so from state to state till he have at last arrived vnto that state of perfection when God shall be All in all And because it was necessary that our Lord should bee in every thing like His brethren except their sinne therefore tooke Hee on Him whatsoever was naturall unto man the substance not the sinne the perfections not the infections But sinne was contrary to mans nature the deformitie and poyson thereof wrought onely by the Devill in man after the worke of God was perfect in him And therefore our Lord did grow in wisedome and Stature like other men as all the sonnes of Adam should have done though hee had neâ—er sinned And thus Christ tooke on him our infirmities and that for this end that Hee might beare our sinne that is might set himse fe in our stead to beare the punishment of our sinnes thâ—t by His stripes wee might bee healed And thus the Lord laid on Him the burthen of vs all Reade Es 53. Object 2 But it is said 2. Cor. 5.21 that God made him to bee sinne for vs. Answere This text is cited as that text of the Psalme in Matth. 4.6 is cited by the Devill Say that which followes Who know no sinne and it cuts the throâ—t of the objection But I say that Saiâ—t Paul reâ—erreth vs secretly to that sacrifice â—or the sinne of the High-priest in Exod. 29.14 which is there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chattach § Sin meaning an offering for sinne as Psal 118.17 the sacrifice is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chagh the feast or holy-day by a Metonymia meaning the sacrifice proper for the holy-day For the purpose of Saint Paul in that Epistle being to prove the end of the Law in Christ referres vs to that sacrifice which shewes that the High-priest himselfe needed another Mediatour For although hee did eate the sinne offering of the people and so did beare or take away their sinne Levit. 10.17 Yet his owne sin offering he might not eat And therefore that was to be burnt without the campe as Christ did suffer without the gate Heb. 13.11 c. Object 3 Moreover Iob saith 14.4 Who can bring a cleane thing out of an vncleane Not one Whereâ—y it is plaine that although Christ were conceived by the Holy-Ghost and so no staine or touch of concupiscence came to the body of the Virgin by that con eâ—tion yet seeing the Virgin her seâ—fe was conceived and borne as all man-kind it must likewiâ—e follow that if Christ had his whole manly being oâ—ely from her then as shee her selfe was stâ—ined in her whole being with originall sinne so likewise that which was conâ—erved of her Answere It is likewise written Deut. 4.24 The Lord thy God is a consuming fire And the propertie of fire is to separate all such things as are heterogeneous to part and divide Elements as experience sheweth Now although it bee plaine that the heavens are impure in His sight that Hee found no stedfastnesse in His Angels that no creature could bee a Tabernacle worthy His dwelling much lesse the body of sinfull man Yet seeing thâ—t glorioâ—s fire was able to purifie and perfit whatsoever body that was which He would vouchsafe to take unto Himselfe therefore although for the reasons in the Chapter following it was meet that Christ should bee borne of a Virgin yet not to take any holinesse from her For if it had seemed good vnto His wisedome to take His man-hood from a corrupted Rahab or a Tamar as hee did originally yet was Hee able to sanctifie and cle se it as He doth clense or take away the sinnes of the world And concerning that manly being which our Lord did take of the holy Virgin though it were the most pure in all man-kind though the vttermost puritie in all the creature as being without the sinne of the creature as I said before yet was it not of it selfe worthy to bee His pavillion but became a dwelling worthy of His presen e onely beâ—ause He by that assumption of it unto himselfe did make it worthy of Himselfe as Hee saith Iohn 17.14 For their sakes doe I sanctifie my selfe What is that His Divine being is perfect holinesse and thereby did He sanctifie His body which was Himâ—elfe contrary to the wickednesse of Nestorius that that likewise might bee Holinesse to the Lord and a sufficient sacrifice sanctified by that offering of Himselfe for the sinnes of the world And this sanctifying of that Tabernacle of His manhood was figured by the Cloud which filled the Tabernacle Exod. 40.34.35 and the Temple 1. Kings 8.10.11 into which seeing the Priests could not enter because of the Cloud the Holy-Ghost signified that when God should dwell in the temple of our flesh the ministerie of the Leviticall Priest-hood must have an end b No agent can worke beyond the power of its owne nature It were a wicked and Manichean conclusion from that text which is in Matth. 13.38 The tares are the Children of the Devill to thinke that any of man-kind should bee begotten by wicked sprights yet such fancyes hath the devill hatched in some mens mindes to dishonour this most glorious worke of God the Incarnation of his sonne And although it appeare by the manifest authoritie of the holy Scripture that man was that speciall creature of God whereabout to speake as a man Hee tooke most care Let vs make man in our image Gen. 1.26 Hee hath made vs not wee our selues Psal 100. Thy hands have made mee and fashioned mee Psal 119.73 and Psal 139. almost wholely to this purpose yet hath Postel in his Booke de Nat. Med. told vs of the Alani a people among the Tartars which saith hee was begotten by Spirits Thus also hath he disgraced the noble Nation of the Hungars beside other particular persons among whom our British Merlin But beside the generall truth of this rule doth not common experience shew that different kinds bring out that which is neutrall as the kindes of Horâ—es and Asses Mules which ingender not to bring out their like because nature will not endure so great a disgrace as to have her kindes multiplied contrary to kind Moreover seeing every thing brings forth the like as a Man a Man a Lion a Lion Fire Fire c. What possibilitie is there that a spirit should beget any thing but a spâ—rit as it appeares in the workes of the devill in our fantasies and affections by which secondly hee may also cause vs to worke on that which is in our power not in his I know that in the vegetable where much seed
invisible Luke 4.30 Iohn 8.59 and 12.36 by which He walked on the waters Iohn 6.14 by whiâ—h He filled the world with wonders and that before His body was raised from the dead Beside it is not unreasonable for us to thinke that as the woman by whom sinne was brought into the world was brought out of the side of Adam so that man by whom the satisfaction for our sinne was made might likewise bee brought out of the side of the Woman For as it was sufficient for our redemption that our ransome was paid in our whole and perfect nature taken of the Virgin so was it likewise more honourable and beseeming the Lord of Glory having taken our flesh to be so borne Buâ— Eve you say was so brought to being while Adam was in a deepe sleepe I answer that it is not utterly improbable that the Virgin likewise in that birth was fast asleepe For first it was in the night the time of sleepe Luke 2.8 And it was according to all reason that shee which had conceived without pleasure should also bring forth without paine And although I affirme not this of any necessitie to bee beleeved yet among those many of whom you reade Luke 1.1 which set forth the declaration of these things that Gospel which was said to be written by Saint Bartholmew affirmes thus much Howsoever I thinke that Ierom spake too boldly Dialog 2. adversus Pelag Deum per genitalia virginis natum Neither can I give my consent to Tertullian lib. de carne Christi virgo quantùm à viro quantùm à partu non virgo That Mary was a Virgin in respect of her husband but no Virgin in respect of her Sonne For this in Iovinian was justly accounted an heresie Aug. here 's cap. 82. And that because it is contrary to the voice of the Prophet Behold a virgin shall bring foorth a Sonne I but Luke 2.23 saith that He was presented according to the Law Every male child that first openeth the wombâ— shall bee holy to the Lord which may seeme to belong so properly to Christ the holy One of God as to none other Answ I question not the birth but the maner onely And seeing it could not be but miraculous all confessing that it was not painefull I say that to Him who onely hath the power of miracles all things are easie alike And although the blessed Virgin at her Churching brought her offering commanded by the Law to shew her thankefulnesse and obedience yet doth it not follow thereupon that she was no virgin as other women are or needed any purification for that birth or that her Son was either borne or begotten as other children But the virginity of the mother of God is impugned not onely by these Ebionites but also by them that were called Antidicomarianitae or Antimaritae that is opposites to the Virgin Mary of whom one Helvidius an vnletter'd fellow sometime a scholler of the Arians was said to be chiefe about the yeere 389. Obiect 1 Now his opinion was That after Christ was borne His mother had other children by her husband Ioseph And that because it is said Matth. 1.25 That Ioseph knew her not till she had brought foorth from whence hee would conclude that after that he knew her Though in the sence of Helvidius this be unlikely Ioseph being fourescore yeeres old when he tooke her to wife as Epiphanius writes haeres 28. and that she knowing how she had conceived vowed perpetuall virginity her husband consenting thereto See Numb 30.7 yet the argument is onely from the doubtfull signification of the word Knew which in this place hath reference vnto the 18 and 19. verses where Ioseph suspecting her honesty thought to put her away but not daring to doe that being forbidden by the Angel he tooke her but yet knew not that is was not yet fully perswaded by his dreame that she was with child by the Holy-Ghost But when she had brought forth her Sonne then By her miraculous deliverance By the miracle toward the Shepherds By the prophecie of Simeon and Anna By the comming of the Magicians from the East-countrey By the admonition of the Angel to flee into Egypt and the slaughter of the Innocents that followed thereon he knew her to have bin with child by the Holy-Ghost and so to bee His mother that was the Saviour of the world Others had rather answere from the meaning of the word till unto or untill which with a negative in the time to come may signifie as much as never as it is said of Michal 2. Sam. 6.23 That she had no child till the day of her death As on the other side with an affirmative it may signifie ever as Matt. 28.20 I am with you alwayes unto or untill the end of the world not that he then forsakes them for whom He loves he loves unto the end that is eternally Obiect 2 Moreover it is there said that she brought foorth her first begotten Sonne whence Helvidius concluded that she had another Son afterward But Christ is not called the first begotten of his mother because she had other children after Him but because she had none before him So first begotten in this place is as much as only begotten For as he was the only begotten of his father according to His divine nature because he was the perfect Son of a perfect Father So was it fit that He should also be the onely Sonne of His mother because as Hee had in Himselfe all the perfection of Sonship So by His birth had Hee given to His mother the perfection of mother-hood above all women Obiect 3 3. But in Matth. 12.46 and sundry other places His brethren are mentioned I answere The name of Brother belonged indifferently to all the men of the same family or kindred as Abram spake to Lot Gen. 13.8 Wee are brethren as the Sychemites acknowledged Abimelech their Brother Iudg. 9.3 So all the Israelites call Benjamin and by a Synecdoche his tribe their Brother Iudg. 20.23 though he had been dead above 400. yeeres Therefore against Helvidius beside these conjectures either of Maries vowed virginity or that old age of her husband or those probabilities with sanctified minds more then probable That the Virgin her selfe had been most unthankefull if she had not been content with that glorious Son for whose faâ—â—e the holy women before her desired to be mothers and if she should wilfully have stained that virginity which she knew to have been so miraculously preserved unto her And Ioseph likewise having received the gift of continence had been too presumptuous if he had not forborne that sanctified body whom by the message of the Angel and so many miracles he knew to have conceiued by the Holy-Ghost Let vs looke to that which is the maine purpose and intent of the Scripture that in the setting up of that Kingdome which should be established unto David for ever 2. Sam. 7. from vers 12. to 17. Dan. 2.35.44 And
and earth Ier. 23.24 Therefore as God is said to have come downe from heaven not properly but in respect of His dwelling in the Manhood So is the Sonne of man also said to be in heaven not properly but in respect of the unity of His humanity with the Godhead According to this sence Hee said also Iohn 6.38 I came downe from heaven to doe the will of Him that sent me as you read before Note g § 10. ob 9. on Chap. 24. Another Text which may seeme to make for Valentin is 1. Cor. 15.47 The first man is of the earth earthly the second man is the Lord from heaven Yet this prooves not that the body of Christ was not taken from His mother but rather that as wee are staâ—ned with or ginall sinne by Adam so are wee washed and clensed by the blood of Christ for so it followes Verse 49. As we have borne the image of the earthly we shall also beare the image of the heavenly And although it be said The second man is the Lord from heaven yet prooves it not that He brought His body from heaven but rather because wee understand nothing of heavenly things but by bodily likenesses therefore is Hee called the man from heaven to signifie that new manner of being which God had with us in our nature and to assure us that Hee our Redeemer is our eternall God able to save us and man with us that doeth pitie our miseries 3. The Heresies of Apelles are refuted by Epiâ—hanius Haer. 44. briefly and plainely but this which concernes the body of our Lord moâ—e fully by Tertullian in his Booke De carne Christi You shall have what I held fit to gather from both or to adde thereto The arguments of Apelles are in part all one with those of Valentin already answered The rest are these that follow 1. If the Angels appeared in flesh not taken from mankinde much more might Christ But the first is true therefore the later Answer The consequence in the Proposition is not good For the Angels came not to die therefore not to be borne as our Lord Himselfe appeared to Abraham not borne of a woman because the time appointed that He should die was not yet But when the fulnesse of the time was come that He by His death should take away the sinnes of the world then God sent His Sonne made of a woman Besides this they are beside the question For to proove their Position that Christ tooke His body of the Starres and Elements they ought to proove that the Angels also tooke such bodies But that they cannot proove For if the Angels made themselves that which by nature they were not why might they not doe it by that which was not 2. It is said Matth. 12.48 Who is my mother and who are my brethren If then Christ had no mother or brethren but in that spirituall kindred of them which kept the word of God He had no body taken of the Virgin Answer No man would have told Him that His mother stood without which did not know that shee was His mother Therefore the circumstances and time of His speech must be observed He was now in the businesse of God His Father for whom all earthly parents must be denied as He also answered Luke 2.49 3. But the flesh of sinfull man was an unfit and unworthy dwelling for Him that came to destroy the workes of the devill Answer As sinne the worke of the devill was brought into mankinde by the body and the bodily sences as it appeares Gen. 3.6 The woman seeiâ—g that the fruit was good for food and pleasant to sight tooke and did eat it So wâ—s it necessary that sin e should be destroyed in the body oâ— that flesh wherein sinne was conceiâ—ed and wrought Moreo er the difference not of the matter which must be one but of the Spirit of sanctification wh ch was in Christ made His body a fit sacrifice for sinne But concerning this unworthinesse alleadged answere was made before Note a ob 1. 3. on Chap. 5. 4. But if He had flesh like ours Hee should have beene begotten like us Answer The consequence is not good as was shewed before Note a § 2. on Chap. 26. 5. If the flesh of Christ were the same with ours the common accidents of both should be alike so that our flesh should forthwith rise againe like His or His like ours bee resolved to dust Answer When our Lord had fully satisfied the Iustice of God for the sinne of mankinde it had beene against Iustice that He which had done no sinne should have still continued under the power of death and therefore imposible Act. 2.24 But our bodies doe therefore still rest in hope because all H s enemies are not subjected unto Him among which the last is deâ—th 1. Cor. 15.26 Therefore for concâ—usion of this point over and above those reasons which you had in the twentieth Chapter and the authorities in the end of the three and twentieth Chapter and these which are heere already cited take that of Eph. 5.30 We are members of His body of His flesh and of His bones So that if we know or beleeve that we our selves have a body oâ— flesh and bones we must also know that our Lord had a true natura l and humane body as one of us Which authority is yet of so much the greater regard because it was prophesied in Parad ce Gen. 2.24 That our Redeemer should be incarnate that in the body of His flesh through death He might â—reâ—ent us holy a d unblameable Col. 1.22 For seeing the chi dre are partakers of flesh and blood Hee also Himselfe likewise tooke pâ—rt of the same that thro gh death Hee might destroy him that had the power of death that is the devill Heb. 2.14 Reade the Chapter from verse 5. unto the end and see how many arguments you find to this purpose onely The fancies therefore of these Hereticks being lighter than vanity it will follow that all those opinions which might seeme to bee raised there-from were as false as foolish As first that of Celsus That the body of Christ was not subject to paine and griefe Against which Saint Origen disputes lib. 2. Cont. Cels For as for that Stoicall vnsufferance of His mind which Clemens Alex. Strom. lib. 7. thought not to bee subject either to joy or sorrow it was onely an over-sight in so learned a Writer and directly contrary to the Text of the Scripture Iohn 11.35 Matth. 26.38 where Iesus wept and was exceeding sorrowfull even unto death And concerning the joy of His Spirit See Luke 10.21 Secondly that of Saturnilus That Christ did suffer onely in shew Epiph. Haer. 23. Thirdly that of the neat-heard Basilides who taught that Simon of Cyrene was crucifyed in Christs stead Epiph. Haer. 24. Of all which if any thing were true what thanks were due to Him from vs when He had suffered nothing for our sakes
there was no cause why it might not be wholly Paradise The description of the foure rivers of Paradise Genes 2. doe not obscurely shew it howsoever Beroaldus would bring them all within the compasse of * See Gen 2.13 14. Dan. 10.4 Canaan other by as strange Geography to the springs and falls of Tigris and Euphrates But I hold That that Paradise of Eden wherein Adam was put after his creation was not in the Moone nor in the Aire as some have thought but some speciall place of the earth of plenty and pleasure above the rest as we see there are great differences unto this day And though many places are growne barren and fruitlesse for want of husbandry and especially to proove the just indignation of God against sinne and to manifest the trueth of that word Cursed is the earth for thy sake Yet to the soule being separate and so without the helpe of the sences and imagination by the light which God hath given to it able by it selfe to see what the possibilities of the whole creature are every place is a Paradise while it considers the infinite goodnesse and power of God in the creature as well in that which is deprived of the effects thereof as in that wherein His goodnesse is still effectuall For as there be three estates of mans being This of the Warriour in this life That after death of the Conquerour And the third after the resurrection of the Triumpher So likewise are there three meanes and degrees of His knowledge One in this life wherein wee know nothing but by our sences from whence the imagination or fantasie that Hevah the mother of all living carries unto reason her Adam all the species or formes of things which shee gathers from the sences For nothing lives in the understanding but by the power of the fantasie which because it is false fickle and will of it selfe without reason be working upon every object as the appetite is mooved thereby therefore the reason following the fantasie is deceived and not constant and so it comes to passe that wee know few things according to the trueth which is in them But in that second estate of man when the body returnes to the earth and his sences and consequently his fantasie doth utterly perish Psalm 146.4 Then the soule looking on the creature with its owne eyes sees the wonderfull blessing and goodnesse whereof man had beene made partaker in the right use of the creature if he had not lost the knowledge thereof by his sinne and returnes to the Author thereof that praise that is due to Him therefore and acknowledges that state wherein hee lives out of the proper habitation to bee the reward of sinne yet because it doth evermore enjoy the comforts of God in a certaine knowledge and some present feeling of those joyes whereof it shall be fully partaker hereafter in the perfection of the whole man and sees that this separation is but a preparation for a further perfection in that immortall being which is to come it hath thereby as it were a seisure and delivery of those heavenly joyes which it had here onely in assurance of hope though till the third state it hath not the full possession And although the soule of the wicked man views indeed the creature and knowes now the losse of that blessing which it might have had in the right use thereof yet because it hath no hope in the life to come all that knowledge which it hath is but to see further the wretchednesse of it selfe and for a foretaste of that bitter cup of wrath which it must drinke even to the dregs And this foretaste is able to make all the creature hell unto the miserable soule as the joyes and assurance of heaven make all places Paradise to the faithfull For the devill was not therefore happy because hee was in heaven Iob 1.6 and 1 Kings 22.22 nor therefore miserable because hee was thrust out Reuel 12.9 for not the place but the holy Spirit of comfort onely which never leaves the faithfull soule Iohn 14.16 gives heauenly happinesse as that soule which is destitute thereof hath hell in it selfe and must needs be in hell wheresoever it is Now as it is most certaine that there is such a meane state betweene this of mortality and that of glory so is it most reasonable to thinke that this is the imployment of the soule at least for a time before it bee raised up with the body in glory For seeing man was therefore set in the creature and therefore indued with a reasonable soule that he might in the creature behold the Wisedome and goodnesse of God and to His praise bee happy in the right use thereof It was necessary that He should know the creature and the possibilities thereof which knowledge having by his sinne debarred himselfe of he could not use the creature aright and so became mortall Yet seeing it is impossible that the sinne of man should frustrate the end of God but that He should be glorified by man whom He hath purposed so exceedingly to glorifie therefore in that second estate wherein the soule is better fitted to know as the Angels by intuition or view of the creature onely shall that be effected Moreover seeing our Lord ascended not to heaven before His soule was joyned againe to the body and that it may not reasonably bee thought that the seruant in his greatest basenesse and lowest estate should have preeminence before his Lord nor yet that the soule that most active part of man should be idle what can the soule and understanding bee busied about but onely in the enquirie of that trueth and wisedome which God hath manifested in the creature But whether this inquest shall be immediately after the soules departure from the body or at the time of restitution of which Saint Peter speakes Act. 3.20 I cannot define But although for the trueth and quietnesse sake with them that would instantly be in heaven I denied not an immediate passage into heaven for the faithfull since Christ yet seeing most of the sonnes of Adam must come into this middle state I see not why any man should withdraw himselfe from that taske whereby he ought to give honour unto his Creator Obiect 1 Objection 1. But by this you put a possibilitie of those illusisions of the devill appearing as the ghosts of the dead and justifie that poeticall fiction of Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 1. that they of the golden-age became all Angels and in ayrie bodies lived every where on the earth seeing all the good and ill deedes of men I answere All things are not therefore false because A Poet affirms them but that which he speakes out of the light of nature is certainely true and this what waight soever it hath swayes on my side But for the upholding of those old-wives fables of the walking of the spirits of the dead there is no feare For being dead they must keep
adulterate interpretation of His sufferings is excluded 3. And seeing our Lord Christ is appointed of God to bee the Iudge of the world and that as He is the Sonne of man it was necessary that our Lord should goe downe to hell both in regard of the justice and of the mercy which ought to appeare in His judgement of His justice that the enemies of mankind the devills may not torment them according to their cruelty and hatred of man but onely in justice afflict them according to the sentence passed on them according to the measure of their sinne and not beyond as it is said Luk. 12.47 and 48. The servant which knew his masters will and prepared not himselfe shall be beaten with many stripes but hee that knew it not shall be beaten with fewer 4. And because our Lord Christ was by the Father appointed to be the Saviour of mankind it was necessary that His compassion toward mankind should by all meanes be inflamed and therefore that His soule should goe downe to hell that as by the bodily feeling of our miseries in this life He was made a mercifull and faithfull high-Priest for us Heb. 2.7 so by the actuall and present sight of those unsufferable torments He might have the uttermost mercy and compassion which can stand with justice on those whom Hee should judge 5. It is necessary for our Redeemer to passe thorow fire and water that is to have experience of all tentations and all manner of afflictions of death and hell that for us He might overcome them all But He that was the paterne of all Heroicall and excellent vertues that knew Himselfe to have come into the world that He should die that shamefull death of the Crosse Iohn 3.14 and 12.33 was not so affrighted at the bodily death but His strong crying and teares were That the pit of hell should not swallow Him up nor that deepe should shut her mouth upon Him Psalm 69.15 And Hee was heard in that which He feared by Him that was able to save Him from death Heb. 5.7 But He was not delivered from the bodily death Therefore His prayer was That He might be delivered from the power of hell Psal 22.20 21. For hereupon depended the life of the whole world not onely that He might suffer but much more on this That He might overcome death and him that had the power of death And for this great deliverance would Hee magnifie the Name of God with a song and set foorth His praise among His brethren And because the benefit of this redounds to us let us also offer the sacrifice of praise the fruit of our lips confessing His Name Sect. 9 Sect. 9. Now having thus declared the meaning of this Article It remaines that I shew for what reasons I hold this interpretation of this Article rather to bee followed then that of them who say That it signifieth onely those hellish torments which Christ endured in His soule while He was yet alive which although it be the drift of the whole Chapter before as you may see particularly in § 3. Yet to make up the garland take these flowers which have not yet beene bound up with the rest And first I put this as granted That as the Articles themselves so their interpretation must bee such as must stand in the greatest evidence and declaration of the trueth in greatest opposition to falshood and heresie and for the highest hope and comfort of the faithfull 1. Now if you follow the interpretation of the Fathers that the soule of Christ after death ascended locally or really to hell or the place of them that had died in the hope of the deliverer that was to come then it followes necessarily that the soule of Christ had a being separate and apart from the body and that it was therefore an immortall soule that died not with the body being able to subsist of it selfe without the body Whereby the heresie of the Sadduces which deny the being of spirits and soules separate and consequently the immortality of the soule and thereupon the resurrection also Mark 12.18 Act. 23.7 is plainely refuted And so that lie of the Thnatopsychitae which thought that the soule of man came to nought as the soules of the beasts and no lesse that opinion of Apollinarius That Christ tooke of His mother a vegetable but not a reasonable soule all which you see make the death of Christ and our faith in Him of none effect But if that interpretation be onely true That Christ being yet alive suffered hellish torments in His soule are any of these falshoods refuted thereby doth it from thence follow against the Sadduces ergo the soule of Christ is immortall he will deny the consequence he will yeeld it might suffer in His body but that it died with His body or against the Apollinarists therefore Christ had a perfect humane soule hee will deny it For although he yeeld that the soule of Christ suffered such torments yet he will say That it was onely by a vegetable or animall soule which suffered by compassion with the body 2. But because the heresie of Arius did trouble the Church more then any ancient heresie beside Let us see what force our battery hath against his fortifications The soule of Christ went downe to hell locally to the soules of other men therefore Christ had a soule like other men They will answere here That His created Deity which they falsly imagined went downe to the places under the earth For so they explaine it out of Iob 38.17 as you may see Answer to the Ies Chal pag. 282. But that answere will not serue For though it were a created Deity yet being a Deity it must have those conditions of omnipotencie in the creature of ubiquitie wisedome c. without which it could not be a Deitie So then that created Deitie of Christ must bee in hell before the death of Christ as well as after and those hellish torments of the new interpreters which say nothing of the state of Christs humane soule after His death availe nothing to the contrary of this heresie 3. Neither doth this new interpretation onely dismount our artillery against those ancient heresies but also dismantles our fort of that refuge and succour which the distressed soule may have in the agonies of death For bee it put that our Saviour tooke our sinnes upon Him and felt in Himselfe the fierce wrath of God against Him so as if He had committed the sinnes of all men I finde therefore that God doth not deale with me according to my sinnes nor reward me according to mine iniquities And bee it that being dead His body was buryed in the grave I will therefore say unto my grave O sweete bed of rest that wast so perfumed with the odours of His most pretious Merits But when I see my soule all over leprous with originall sinne and spotted like a Panther with actuall transgressions now going to a place
of this Article that Christ as God hath equall glory and power with the Father yet all these Articles from the second to the eight shew what wee are to beleeve of our Mediatour concerning His man-hood And as our Saviour in the state of His humiliation was for the greater scorne and contempt crucified betweene the two malefactors one on the right hand the other on the left So in this glory of His opposed thereto He is set on the right hand of the Majestie on high the principalities and powers being subjected unto Him 1. Pet. 3.22 So then the meaning of this Article is not onely that Christ in our nature confide caro sits at the right hand of God in heaven but also as Hee speaketh Matth. 28.18 that All power is given unto Him both in Heauen and in earth Vnto Him I say is all power given to raigne and to order the state of the world not onely as the sonne of God which He did and doth eternally with the Father and the Holy-Ghost Pro. 18.15 but as He is the Son of man Iohn 5.27 as Saint Paul saith 1. Cor. 15.28 He that was raised from the dead must reigne till Hee hath put all His enemies under His feete This glory of Christ is thus declared Ephe. 1.20 c. God having raised Him from the dead hath set Him at His right hand in the heavenly places farre above all principalitie and power and might and dominion and every name that is named not onely in this world but also in that which is to come and hath put all things under his feete and hath given Him to bee the head over all things unto his Church The manifestation therefore of this glory in the humanitie and the exercise of this power is in the discharge and execution of those offices and dignities which He hath received of the Father to bee the King the Priest and Prophet unto His Church He then as King doth order the affaires of the world sometime restraining the power of Tyrants and Persecutors of His trueth sometimes suffering their rage to grow on high yet arming the hearts of His seruants and subjects with courage and constancy against their fury that it may appeare that He raignes in the hearts of men and turneth them whithersoever He will Otherwhile againe giving Kings and Queenes to bee nursing Fathers and nursing Mothers unto His Church that trueth may flourish in the earth as Righteousnesse hath looked downe from Heaven And concerning His Priest-hood this is the summe that wee have such an High-Priest Who is set at the right hand of the throne of the Majestie of heaven to appeare in the sight of God for us to offer up our Prayers to pleade our cause before the infinite Iustice and thereunto to present what Himselfe hath done and suffered in our behalfe Heb. 8.1 and 9.24 and of these two that is His Kingdome and His Priest-hood Saint Peter speaketh Actes 2.36 Let all the house of Israel know assuredly that God hath made this Iesus both Lord and Christ. The office of His prophesie is in this that as before His appearance in the flesh Hee by His Holy Spirit instructed the Prophets so after that when Hee ascended on high He gave gifts unto men some to bee Apostles some Evangelists some Pastors and Teachers for the perfecting of the Saints for the worke of the ministery for the edifying of the body of Christ Ephe. 4.11.12 And hereunto belong all those meanes which he hath made subservient hereunto by His Holy Spirit stirring up the hearts of Kings and Princes and other noble benefactors for the establishment and maintenance of Vniversities or Schooles of the Prophets But as the great rivers are nothing else but the gathering together of waters from many smaller fountaines and gilz so the particular Schooles founded by charitable and well-minded men such as the most vertuous Iohn Colet Deane of Paules and founder of that Schoole was are the perpetuall supplies without which the Vniversities could not be furnished either with Prophets or with Prophets sonnes And therefore for these also doth our Lord now sitting at the right hand of the Father by His Holy Spirit furnish men with the gift of tongues and their interpretation And therefore you my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing that an account must be made for whatsoever wee have received either of gifts or maintenance hereunto And although besides our endlesse paines wee endure the inconveniences of these ill and dissolute times the idlenesse and dulnesse of many untoward and grace-lesse children the folly of some more wicked and unthankfull parents though our imployment bee disesteemed yet seeing the hope of the time to come is in our paines let us for that duety which wee owe to Christ that love which wee beare to His Church and our Countrey endeavour the faithfull discharge of our trust and remember that our reward is laid up in heaven Now see the reasons of the conclusion 1. It is justice that the lowest degree of humility and abasement for obedience sake unto the will of God should bee rewarded with the greatest glory and honour that may be done unto the creature But it hath appeared heretofore that our Lord Christ for His obedience sake to the will of His Father became subject to poverty that we might be rich 2. Cor. 8.9 Hee endured stripes that we might bee healed 1. Pet. 2.24 That He suffered shame and death it selfe for our offence See hereto Chap. 27. Therefore Christ is set at the right hand of the Majesty in heaven This is the argument of Saint Paul himselfe Hebr. 12. vers 2. Christ for the joy that was set before Him endured the Crosse despised the shame and sate downe at the right hand of the throne of God This is that argument whereby our Lord strengthened Himselfe against death Iohn 13.32 If God be glorified in the Sonne of man God shall also glorifie Him in Himselfe 2. To the most noble and worthy person the most noble dignities and excellencies doe belong But the person of our Mediator according to His God-head hath equall glory and honour with the Father and the Holy-Ghost Therefore to Him it belongs also as man to sit at the right hand of the Father a because of His union with the God-head For although in His God-head He could not suffer nor die yet because His God-head was clouded in His humanity the whole Person was truely said to bee both humbled and exalted And as by that humiliation and offering of His body and blood Hee made a full satisfaction to the infinite justice for the sinne of His people So did Hee merit and purchase both to Himselfe and to His chosen all that honour and happinesse which either the one or the other can bee capeable of And therefore in His humanity to sit at the right hand of God 3. It is necessary that He sit at the right hand of power that is have the superexcellency of all power
unfaithfull in other mens wealth unfaithfull in that which is committed unto you onely in trust escape though you be long forborne He that shall come will come and will not stay to give to every man as his workes shall be not as they are here in shew or with pretext that I am but one And this is the next Article whereto ye shall be summoned Arise ye dead and come to judgement ARTICLE VII ⧠From thence He shall come to judge the quick and the dead CHAP. XXXII § 1. THe word to Iudge hath many significations in the Holy Scripture But in this Article of our Creed it is taken onely for the execution of that eternal doome upon men and Angels when God by Christ shall raise up all that are dead and by the ministery of the Angels shall bring all both good and bad before Him that every man may receive the things done in his body according to that which he hath done whether it bee good or ill 2. Cor. 5.10 So the resurrection of the body is in order of time before this Iudgement yet is it here set before it because it is a part of that glory which is given unto Christ for that abasement and blasphemy of sinners which He endured when He was most shamefully and despitefully intreated before the Priests when they smote the Iudge of Israel with a rod upon the cheeke Mic. 5.1 Luk. 22.64 and after most unjustly condemned him before Pontius Pilate And because it is fit that they which are to bee judged should behold their judge therefore the Father judgeth no man but hath committed all judgement unto the Sonne Iohn 5.22 as it is said Actes 17.31 That God hath appointed a day in which Hee will judge the world in righteousnesse by the man whom Hee hath ordained whereof He hath given assurance unto all men in that He hath raised Him from the dead So the authority or power is of the Father the administration or performance of the judgement is by the Sonne and that as He is the Sonne of man in the Person of the Deitie For as by the perpetuall influence of the Deitie upon the soule of Christ Hee is able to know the secrets of all hearts so being man touched with the feeling of our infirmities as having beene tempted in all points like as wee are yet without sinne Hebr. 4.15 He shall administer justice and pronounce His sentence with that equitie that even the damned shall confesse that their condemnation is most just But the judgement is either particular or generall For inasmuch as the soule being separate from the body is capable of joy or paine therefore immediately after the departure doth it goe either to happinesse or sorrow as it is plaine by the history of Lazarus and the rich man Luk. 16. and as our Lord said unto the thiefe Luke 23.43 This day shalt thou bee with mee in Paradise So Saint Paul desired to depart and to bee with Christ. Phil. 1.23 To this purpose you may reade more 2. Cor. 5. from verse 1. to 9. For because the deedes to which punishment is due are voluntary For otherwise they were not sinfully sinfull and that the will is in the soule not in the body therefore the punishment comes first upon the soule as it is said Ezech. 4.18 The soule that sinneth shall die and by the soule upon the body at the resurrection In the meane while as it hath beene said the soule hath a feeling of the wrath of God being shut out from His presence and a fearefull expectation of those torments which it shall endure when it shall be joyned to the body againe So also the soules of the Saints immediately after they are delivered from the burden of the flesh are in joy and felicity having the feeling of the favour of God and the full and assured knowledge of the forgivenesse of their sinnes and waiting for the time of that blessed Resurrection when they shall enjoy their bodies againe and in the meane time this is their Paradise this is their heaven And thus the sentence being beforehand passed on every man particularly that generall Iudgement is onely the publication and execution of that sentence when the blessed shall both in body and soule receive the full accomplishment of all their happinesse and the damned likewise the full measure of their torment in hell And therefore is that day Rom. 2.5 called the day of wrath and revelation of the righteous Iudgement of God And if for the authorities and reasons brought it bee evident that the soule immediately after it is departed is a partaker of joy or paine How shall we hearken to that doctrine of the Sadduces Act. 23.8 or to that Arabian errour of the Thnetopsychitae that the soule doth die with the body Or to our late dreamers the Psychopannychitae who affirme that the soule sleepes in the grave till it bee awaked againe with the body at the generall resurrection Sect. 2 § 2. Now concerning the circumstances of the generall judgement it is manifest by the word of the Holy Scripture first that that the time thereof is unknowne For Hee shall come as a thiefe in the night 1. Thes 5.2 and 2. Pet. 3.10 or as in the dayes of Noah Matth. 24.37 to 47. For as the houre of death or the time of the particular Iudgment is uncertaine to every man and that for our exceeding benefit that wee should not through carelesnesse run into sinne but that wee should ever be mindfull to watch So likewise is that day of the universall judgement For seeing all mankind must stand in this generall judgement therefore it cannot be but at the end of the world as it is manifest Matth. 13.40 c. to 49. Apoc. 20.21 And therefore in His power onely that made the world And as no wisedome beside His owne was in the making of the world so shall there be no other wisedome either in the continuance or putting an end thereto beside His owne And seeing wee know nothing of the Fathers will but by the Sonne if the Sonne Himselfe knew not the time Mark 13.32 who may presume to know it without Him But you will say how could the Sonne bee ignorant of that day seeing by the influence of the Deitie on His humane soule Hee might know what Hee would know I Answere His comming was to give life unto the world and withall the knowledge of all those things and them onely which were profitable for His Church to know and because the knowledge of the time of this judgement for the avoyding of security was no way either necessary or convenient to bee knowne therefore our Mediator would not know that which was not fit to bee revealed to His Church For He would be like to us in all things except our sinne And I have heretofore shewed that some kindes of jgnorance are not sinfull And therefore that womanish fancie that will limit the day of Iudgement to the moneth of
and comfort in God be firme and sure if they were not grounded upon His holy promises that never faile 2. And if no man know the things of God but onely the Spirit of God how could we beleeve that which is to be beleeved of Him or hoped for our selues as the Trinity of Persons the Incarnation of the Son the resurrection of the body c. but by the instruction of His holy Word 3. How could we have the true knowledge of sinne and the punishment thereof but by His Law whereby He hath taught us what duty we owe to Him to our neighbour and to our selues And if the holy Scripture doth thorowly instruct us in all things that we ought to doe or to beleeve is not the sufficiency and perfection thereof able to teach us how to be perfect in every good worke See 2. Tim. 3.16 17. 2. And if it might with due reverence unto God be supposed that the holy Scriptures have not sufficiently instructed us in every thing Yet who is he or what is that Church that may presume to adde to His word Proverb 30.6 Lest if they teach things that are not to be beleeved or command that which is not to be done our faith be found to be foolishnesse and our obedience become if not sinne yet without reward as the Prophet saith Esay 1.12 Who hath required this at your hand 3. As the man is so is his strength Iud 8.21 as his wisedome is such are his words And seeing it is evident by the Scripture which is given that it was the good will and pleasure of Almighty God to give instructions unto His Church and that it hath already been prooved that the Wisedome Chapter 5. and the Trueth of God as all His other dignities are infinite Chapter 7. if the instructions and directions of the Scriptures were not in every respect perfect and sufficient for the Church to that end for which they were written then the Wisedome or Goodnes of God should be defective in that which was necessary for His Church to know But that is impossible Therefore the Holy Scripture is sufficient 4. If God have not sufficiently and perfectly instructed us by His word what we ought to doe and to beleeve then can He not in Iustice punish those defects which shall be found in our Faith or obedience especially seeing we are not bound by any precept in His revealed will to hearken to any traditions with that reverence as to His word but rather are every where commanded to hearken to His word and that without any adding thereto or taking away therefrom Deut. 4.1 2. and 5.32 Esay 8.20 sends us to the Law and to the Testimony and if any one shall speake not according to this Word it is because there is no light in them So our Lord sends us to the Scriptures Iohn 5.39 Therefore the holy Scriptures are perfect and sufficient to teach all things that belong by way of divine revelation to faith and godlinesse All the Fathers runne this way and the most learned among the Schoolemen and later Papists as you may see them cited by Master G. Langford Enquiry after verity § 2. Of Traditions Obiect 1 Object 1 Against this doctrine of the sufficiency and perfection of the Scriptures doubts are raised two wayes First from the necessity of Traditions Secondly for that it is supposed that some bookes of the holy Writ are lost For the first it is manifest even by the reasons that are brought for the sufficiency of the Scripture For if it were alwayes necessary that the service of God in His Church should be according to His owne commandement and direction it must follow necessarily either that the Scriptures should have beene given even from the beginning of the world for the Church of the redeemed began in Adam or else that the seruice of the Church was onely according to tradition The first is apparently false For Moses was the first inditer of any Scripture and that after the deliverance out of Egypt which was after the Creation of the world 2513 yeeres Therefore the second followes of necessity that Traditions were necessary Answer This is a wilfull mistaking of the question which being about the sufficiency of the Scriptures must needs be limited to the times since the Scripture was given But Moses was not the first inditer of the holy Scripture but God Himselfe who had first written His Law in mans heart did secondly write it in two Tables of stone with His owne hand in mount Sinai And thirdly againe when the Tables of the Covenant were broken this was the first of all that which we call holy Scripture After which time God taught Moses the Originall of the world the sinne and redemption of mankind the order of times and whatsoever was necessary for that people to know and to doe And although it bee most true that the faith and seruices of the Church before the law was onely according to tradition yet because those traditions were not kept as God had taught them God brought upon the world of the ungodly the Flood Yet even within foure hundred yeeres after the Flood by the craft of the devill and his new revelations the best among men became Idolaters as it is manifest in Iosh 24.2 And therefore God gave Ordinances and Lawes by Moses in writing to the obseruation of which the whole Church of Israel was bound without any addition thereto or taking away therefrom Deut. 12.32 Obiect 2 Object 2. But traditions may be necessary for the Church as well since the Scriptures were written as before as Saint Paul 2. Thess 2.15 exhorts them to hold the Traditions which they had been taught whether by word or by Epistle So the Councill at Trent Sess 4. Can. 1. commands them to be received as the holy Canonicall Scripture Answer The word Tradition there is doubtfull For either it may signifie at large any thing that is delivered either by word or by writing and that may be any fundamentall trueth according to the holy Scripture as Saint Paul meanes in that place as Saint Athanasius Epist ad Adelphium de Incarn Contr. Samos calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apostolicall Tradition and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith delivered by tradition that God was manifest in the flesh or else it may signifie any canon or rule for the ordering of things indifferent in Ecclesiasticall policy wherein all things ought to be done in order And in these two sences traditions are to be held the first in obedience to God and His trueth as we receive the Apostles Creed and as you read in the Note on Chap. 33. § 2. N. 4. how Hosius speakes of the coessentiall Persons of the Trinity as a tradition from Christ to His Apostles and from them to us the second for peace and avoiding of divisions in the Church as to kneele at the holy Communion rather then to sit or to stand though none of all these
the time of the first Councell of Nice at this time extant in his Majesties Library Praef. in epist. Clementis ad Corinthios 3. And that which is most of all to proove that Ezra was no Author of the Keries in the Bookes of the Scripture written before his time is this That as almost none of the Scripture written before him so none of the Bookes after the captivitie except perhaps Malachi are without them Did not Ezra Daniel Zachary Haggai know their owne meaning Were they not able to expresse it Yes You will say then what needed those Keries in their Bookes of the Chronicles and those that beare their owne names written by themselues I speake not this to uphold that fancie of Galatinus that these corruptions of the Scripture as he the admirer of himselfe ignorantly termes them were made by the Iewes after Ezra and before the time of our Lord for could such treason be wrought against God and His trueth as to peruert His straight waies and His words and would not His Sonne who ever honoured the Father and did that which was pleasing in His sight so much as reprove it not once say sinne no more Nor doe I say it to contradict them who could find no Critick of the books of the Bible before Ezra but to justifie the trueth That the Prophets by the revelation of that Spirit by which they wrote were every one of them the authors of those Keries or notes in their owne bookes as the Doctors in Talmud Babeli in Nedarim or treaties of vowes Chap. 4. fol. 37. b. affirme The word read and not written that is the Keries which are read from the margine and not written in the text and written and not read are the tradition of Moses from mount Sinai and they explaine it so Moses received in Sinai and so delivered it to Israel An example or two by the way will guide us well It is said Gal. 3.19 That the Law was ordained by Angels as ministring Spirits by the divine appointment to Moses the Mediator of the old Covenant He received it by voice and although the eare doth judge of words as the mouth doth taste the meate yet where the meaning of the words was doubtfull there it was necessary for him so to write as in Exod. 21.8 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo not and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo to himselfe have no difference at all in sound but onely in sence Our last translation followes the margine If she please not her master who hath betrothed her unto himselfe others thus If shee be ill in the eyes of her master that he doth not betroth her c. The sence is every way excellent and the Law most just and who shall presume to understand the Law better than Gods owne Secretary that writ it or to alter that hee hath written So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ieish in Gen. 36.5 and 14. is in the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ieush and is so written in the line verse 18. In verse 40. Duke Aluah is in 1. Chron. 1.51 Duke Aljah and Aluah in the margine I brought before the reasons which are alledged for the marginall readings and now you call for a reason of the difference in the text For if say you the text bee not faulty what needes the wordes in the margine If the margine bee right then mend the text Answere Neither the one nor the other is faulty but both of God and if matier of knowledge or instruction or comfort be in one which is not manifest in the other why should God want of His praise Or the Church be deprived of that benefit which it might receive by both when God shall vouchsafe to make the meaning of both to be fully knowne Moreover the letters of the Hebrew tongue are all numerall letters and He that in His infinite wisedome made all things in number waight and measure doth also governe all things in number waight and measure to bring forth every thing in their appointed times and places And seeing He doth nothing which he doth not reveile to His seruants the Prophets and that it is necessary that the Scripture be fulfilled in every perfection as of the things to bee done so of the numbers of times and persons whom they doe concerne Therefore although wee cannot yet see how these things should be yet when the time is come that every secret shall be knowne Matth. 10.26 Then shall the Church glorifie God in this behalfe The number of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 390 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 386. So the words with their consignificant numbers are taken into their places as they fit the prophecies there intended And for this cause as Menahem declares it it is not lawfull to write the bookes of the Law which are for the use of the Synagogue which with so great solemnitie are shewne to all the people on expiation-day with the vowels or pricks because all possibilitie of understanding and interpretation may bee conceived by the substantiall letters of the words which by the vowels might be tyed to one onely meaning If you see this explained by the Scripture it selfe you will both beleeve understand it better Take then that word of Ps 16.10 Thou shalt not give thine Holy one to see corruption which text in Act. 2.27 and else-where is brought to prove the resurrection of Christ before His body should be corrupted in the grave and is applied unto Him peculiarly as to the Prince of our peace and the Author of our full redemption from sinne and death and therefore is the word with the vowels onely of the singular number Yet because therein as Plantin and the best printed copies expresse it is a jod ר which without the vowels may bee read as a plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasideica thy holy ones for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasideca thy holy one thereby is secretly a hope given to the faithfull that they shall not for ever dwell under corruption but that by the vertue of His resurrection they shall rise againe as Saint Paul saith Ephes 2.5 6. That God hath quickned us together with Christ and hath raised us up together and made us sit together in heavenly places in Christ Iesus And againe 1 Thes 4.14 If we beleeve that Iesus died and rose againe even so them also which sleepe in Iesus will God bring with Him For the dead in Christ shall rise first vers 16. but the rest of the dead in Saint Iohns vision Revel 20.5 lived not till the 1000. yeeres were finished And this I thinke is sufficient to shew that the Scriptures of the Old Testament are come unto us as they were at first delivered to the Church in the Hebrew tongue 8. Concerning the integrity of the New Testament lesse question will be if we shall first put that which must needs be yeelded unto that through the diversity of copies and carelessenesse of the writers divers
priviledges here mentioned of the forgivenesse of our sinnes resurrection and life but also having in Christ the adoption of sonnes wee have by Him an entrance unto God the Father a right and interest in the eternall inheritance of the Kingdome of Heaven and whatsoever may bee availeable to our eternall happinesse for the gift was not as the offence as you might see Chap. 18. § 2. For as we know that Christ our Lord the eternall Son was partaker of our nature and are likewise assured that the greatest actions of God in His creature are for the greatest good that can come neere the creature So ought wee to bee perswaded that we also shall be made the sons of God by that Spirit of God that dwelleth in us as it is said 1. Cor. 6.17 He that is joyned to the Lord is one Spirit And these are the exceeding great and precious promises that God hath made unto us in Christ that by Him wee shall bee made partakers of the divine nature 2. Peter 1.4 this is that union and Communion for which our Lord prayes that it may bee made perfect in us Iohn 17.21 22 23. 1. For seeing the soule of man is a thing whose excellencie doth so farre exceed all things of this world it may not be thought that the happinesse and perfection of the soule can stand in things that are inferiour to it selfe as in riches honour worldly pleasure or the like But seeing it knowes that there is one onely infinite goodnes which because it is infinite must needs be eternall and able to satisfie all the desire of the creature that can bee partaker thereof therefore doth it aspire thereunto because in the injoying of that alone it can be made perfect And if this desire of the soule should be in vaine then the Holy Spirit of God which wrought this desire in the soule should have wrought in vaine then the infinite goodnesse which might satisfie the desire of the creature should be defective toward the creature and consequently not infinite then the promises of God made in His word should faile and the prayer of our Mediator cited even now from Iohn 17. without effect But all these things are impossible Therefore there is a Communion of the Saints with God and with one another as wee confesse in the article 2. If the merit of Christ bee infinite and that not for Himselfe but for His body which is the Church then it is necessary that an infinite reward be given thereto But the merit of Christ is infinite both actively and passively Therfore an infinite reward is due to us thereby So that by the Spirit of Christ which is in us we have communion both with the Father and the Sonne 1. Iohn 1.3 3. All the dignities of God are infinite and they are all to bee manifested in the creature so farre forth as the creature can bee made capable thereof Ergo. Now the foundation and originall of communion is in this that for as much as the children are partakers of flesh and blood He also Himselfe tooke part of the same that through death He might destroy him that had the power of death Hebr. 2.14 and that to this end that wee might be partakers of His immortality and from that union of the divine and humane nature whereby our Lord of the seed of Abraham became one with all man-kind ariseth that spirituall and mysticall union of us with Him that howsoever we are absent in body yet being renewed by the Spirit of our mind we live unto Him have Him evermore abiding in us as we evermore abide in him daily more more grow up with Him into one mystical body as if we were flesh of His flesh and bone of His bones Eph. 5.30 and from this mystical union we have the assurance of that glorious vnion which shall be in heaven when we shal be joyned to our head inseparably and this is that vnion or communion which all the faithfull hope for whereof we have the assurance of His promises in His Holy word the signes and pledges of the Holy supper and the witnesse of the holy Spirit of God in our hearts And thus is Christ ours with His graces and His merits and thus according to the exceeding great and precious promises are wee made partakers of the divine nature not that wee participate of the incommunicable essence of the deitie but that by the renewing of the Holy-Ghost wee put off our corrupt desires and are transformed in our minds according as His Divine power doth give us all things that belong to life and godlinesse ARTICLE XI ⧠The forgivenesse of sinnes CHAP. XXXVII BEing is of God alone whose being because it is infinite therefore must it hold in it selfe all the excreamities of being so that nothing that is can possible be but by Him therefore seeing the soule the body and the abilities thereof are from God alone the devill can claime no interest in man in respect of any of these for none of these had their originall from him But because he was a murtherer from the beginning and inspired his inbred poyson into man even from the beginning the root of man-kind being thereby poysoned the venome spreads throughout all his race to corrupt both his understanding and his will that so his actions being corrupted by the ill which he wilfully committeth his being also may become abominable But as the Physicians make a difference betweene the body and the disease so He our gracious healer discernes betweene the being His owne worke and the corruption thereof the tares I meane which the envious man sowed thereupon to save his owne worke and to cast the venome and the effects thereof on the face of the enemy to the increase of his eternall damnation and first heales the understanding that it may see the sinne then the will that he may detest and avoid it And thus by the renewing of the mind are we transformed from the image of the devill and that stampe which his sinne did set upon us So that the satisfaction being made to the infinite justice both for our originall and actuall sinne the workemanship of God even our whole being may be glorifyed with that glory for which it was created which also it had in the eternall decree before this world was And because our great weakenesse caused of our inbred infection and our many sinnes ensuing thereupon doth every moment stand up as a wall of separation betweene our God and us therefore hath God given unto us such assured hopes of His mercy that although we fall we shall not be cast away because the Lord putteth under His hand Psalm 37.21 and sustaineth us with this confidence That although our sins be as red as scarlet yet they shall be made more white then snow Esay 1.18 And because this hope and confidence ought alwayes to be before our eyes as being the sure stay and anchor of our soules therefore is nothing
more fully assured unto us then this among all those things which we doe beleeve Stay thou trembling and fearefull soule and though the ugly visage of thy monstrous sinnes make thee afraid which indeed are so much the more hideous and deformed because they are not onely against the Law of God but against the law of reason rightly judging and against thine owne conscience yet stay and see what hope there is for thee and though that messenger of hell Despaire with all that wretched traine of all thy sinne which he brings with him doth hunt thee so close that thou darest not stay though thou wouldest be any thing save that thou art and most of all nothing at all yet see if a doore of hope as wide as the valley of Aâ—hor Hos 2.15 be not set open for thee onely if thou wilt be intreated to goe in and be saved 1. Thou objectest the wrath of God from which there is no avoidance But are not all men borne under one state of corruption and who can sâ—y his heart is cleane if God then should be extreame to marke what is done amisse who can abide it and if every sinne in as much as it is against an infinite justice deserues eternall punishment can no man be saved So all man-kind should have beene created onely to punishment but this is against the infinity of His goodnesse who is full of compassion slow to anger and great in mercy good to all and His tender mercies are above all His workes Exod. 34.6 Psal 144.8 9. Therefore there is forgivenesse of sinnes 2. Therefore is the sinne of the wicked angels unpardonable because it was wilfull in them because they cannot repent them of it and because they have no mediator to make satisfaction for their sinne All which through the mercy of God to us are found contrary in the sinne of man for neither was his sinne wilfull or of himselfe alone but from the devill which tempted him thereto neither is it without repentance in all that belong to God neither is it without a Mediator that is able to make satisfaction fully for all our sinnes But when all sufficient meanes are orderly disposed for an end it is impossible but that the end should follow Therefore there is a forgivenesse of sinnes as we are taught to pray 3. Glory and happinesse is not given till sinnes be first forgiven So that if there be not a forgivenesse of sinnes the greatest and most excellent vertues must for ever remaine without reward For we see that in this life vertue is so farre from reward or esteeme that it is rather persecuted with hatred and contempt as the Proverbe hath it Virtutis â—omes inuidia And if vertue can find no reward neither in this life nor in that which is to come then the goodnesse and justice of God should be defective But this is impossible therefore there is forgivenesse of sinnes 4. Change the termes of the first reasons in the 18. Chapter and they are easily brought to this conclusion So from the reasons for the Catholike Church and from many other this Article is easily concluded as you may see by the reason following 5. Christ tooke not on Him the nature of Angels but He tooke on Him the seed of Abraham H br 2.16 For it behooved Him in all things to be made like unto His brethren that He might bee a mercifull and faithfull High Priest in things pertaining to God to make reconciliation for the sinnes of the people therefore was Hee made a little lesse then the Angels that Hee might suffer death for our sinnes and this that Hee might abolish his power that had the power of death Hebr. 2.14 15 16 17. but nothing of all this for any benefit to Himselfe but for us was He borne for us He died and rose againe and sitteth at the right hand of God making intercession for us And these are the glorious workes which were given unto Him of the Father to doe for us and cannot possibly be in vaine Therefore seeing He Himselfe became our surety for the things of heaven are not knowne but by the Registers of heaven See Hebr. 10.7 and 7.22 Gen. 3.15 Esay 53.4.5.6.8.11.12 and hath in His owne body borne the punishment of our sinnes upon the tree 1. Pet. 2.24 it cannot stand with the justice of God to exact that debt of us which our surety hath satisfied And therefore it followes that our sinnes are forgiven us 6. And that I may at once decide this question both by reason and authority also of holy Writ and give full comfort and hope to thee poore soule that art pressed downe even to the gates of hell under the burthen of thy sinnes stay and see if thy comforts be not greater then thou hadst thought First it is a cleare case that no mans life is justly call'd in question but by the plaine and manifest letter of the Law Thou wilt say that is thy desperate case For it is written Deut. 27.26 Cursed is hee that confirmeth not all the words of this Law to doe them so is the Letter I confesse but that is now cancell'd and that by the interpretation of the Law it selfe builded upon one and the same justice with the former as where it is said Hab. 2.4 The just shall live by faith then not by doing the workes of the Law although it be most just that he that doth the workes of the Law should live therein Levit. 18.5 as Saint Paul argues Galat. 3.12 for Lawes are made for the preseruation of humane society in generall so for the safety and defence of every innocent in particular that doing well they may be without feare Rom. 13.3 But Christ our Saviour though He were separate from sinners though no deceit were found in His mouth lived not in His innocency by the patronage of the Law And if the Law had not power to give life to the innocent neither in justice can it have power to condemne the guilty and if no flesh shall be justified by the workes of the Law Galat. 2.16 but that all men thereby stand guilty before God what madnesse is it to seeke life by that which brings the sentence of condemnation and that upon all men indifferently And if Christ Iesus be of God made unto us Wisedome Righteousnesse Sanctification and Redemption 1 Cor. 1.30 what shall we need to feare the condemnation of the Law which through the infirmity of our flesh was unable to give life or seeke any other righteousnesse then that which by faith we have in him And if He be our righteousnesse how can the Law condemne us when He hath fulfilled it for us Rom. 8.3 4. therefore comfort thy selfe in God Blessed is the man whose hope is in the Lord his God and though thy hopes be weake nay though thou walke in darkenesse and have no light yet trust in the Name of the Lord and stay upon thy God Esay 50.10 And though thy conscience
sinnes so that they shall not rise up in judgement against us to our eternall condemnation But concerning the tempoâ—ary punishment in this world we must remember that which is Hebr. 12.6 Whom the Lord â—â—â—eth He chastizeth and scourgeth every one whom He receiveth And this appeareth most plainely in Dâ—vid 2. Sam. 12. whose sinne though God had put away that he should not die yet was it afterward punished to every circumstance as you may read And though all chastisement for the present bee grievous yet are not affliâ—tions brought upon men but onely for their humilitie and exercise of their faith and patience or to turne them from their sinne that they may repent and be made partakers of His holinesse and so the eternall remission of their sinnes made sure unto them according to His promise Esay 43.25 I even I am He that putteth out thine iniquities for Minâ— owne sake and will not remember thy sinnes And againe Esay 44.22 I will put away thy transgressions as a Cloud and thâ— sinnes as a mist Turne thee unto mee for I have redeemed thâ—e Read further Esay 53. from vers 4. to the end Miâ— 7.18.19 He retaineth not wrath for ever because mercy pl aseth Him He will turne agaâ—ne and have compassion upon us Hee will subdue our iniquities and â—aâ— all our sinnes into the bottome of the Sea Col. 1.13 God hath delivered us from the power of darkenesse and hath translated us into the Kingdome of His deare Sonne in whom wee have redemption thâ—ough His blood thâ—t is the foâ—givenesse of our sinnes Hebr. 1.3 Chriâ—t by Himselfe hath purged our sinnes See the text cited out of Ieremiah Heb. 8.10 11 12. and Hebr. 9.26 and 28. 1. Pet. 2.24 Who His owne selfe bare our sinnes in His body on the tâ—ee that by His stripes wee might be hâ—aled 1. Iohn 1. â— The Blood of Iâ—sus Christ purgeth us from all our siâ—nes Reve. 1.5 Hee hath loved us and washed us from all our sinnes in His blood Rev. 5.9 Thou art worthy to take the booke and to open the seales thereof For Thou wast killed and hast redeemed us unto God by Thy blood out of every kindred and tongue and people and Nation ARTICLE XII ⧠The resurrection of the body and the life euerlasting CHAP. XXXVIII § 1. IT may seeme that the Christian mans hopes are more glorious then all other hopes because he is so well content with patience to expect the promises and to deferre his hopes to be enjoyed in a better life then this yea for those hopes sake to deny himselfe many pleasures and contents in this present life an argument doubtlesse as of a constant hope so of an inuincible courage that for this hopes sake because he judgeth Him faithfull that hath promised he beareth patiently all oppositions persecutions and all things else whatsoever may seeme to stand against this hope of happinesse in the life to come which constancy is so much the more to bee praised because it is of a hope above hope seeing all reason and causes in nature are against it insomuch as with them that beleeved it not it was scoffed at as you reade Act. 17.32 or else accounted madnesse as Act. 26.24 yea and where the great teacher of the Gentiles takes upon him to ascertaine this doctrine of the resurrection as 1 Cor. 15. he brings his maine proofe especially to this purpose That it is to be held a Gospel which we are to receive as a matter of faith which of it selfe is the substance and proofe of things hoped for We shall consider the validity of Saint Pauls arâ—uments in their due place in the meane time what hope we may have from them who undertake to give proofe of this Article by naturall reason you may see by that which Thomas Aquinas hath brought contra Gentiles lib. 4. cap. 79. The soule quoth he is immortall and naturally united to the body as the forme thereof Therefore it is against the nature of the soule to be out of the body and nothing that is contrary to nature can bee perpetuall Therefore it is necessary that it be againe united to the body that the body may rise againe To this reason it may be replied nothing is or can be put in nature whereby the soule being once departed is againe reunited to the body but that is a thing transcending nature and onely in the will and power of God For although the resurreâ—tion be indeed a naturall thing in respect of the termes that is the body and the soule becaus neither the body nor yet the soule is any perfect speciâ—s in nature seeing they are made one for the other and the soules desire of being with the body is never satisfied but in the body yet in respect of the principle or cause which should joyne them together being separated the resurrection is above nature and therefore cannot be enforced by any naturall reason For the soule by any disease or other cause contrary to nature being driven out of the body there is no naturall cause left either in the one or in the other which is able to reunite them for if so then that cause would have beene of force to have retained the soule still in the body that it should not have departed therefrom And therefore that axiome That nothing which is against nature can be perpetuall hath no force to inferre the resurrection which depends onely on the will the mercy and justice of Almighty God and not on any thing that is in nature The second reason is this 2. That which is imperfect in the being thereof cannot be capable of perfect happinesse The soule separate from the body is in the being thereof imperfect in as much as being a part of man it is not perfect but in the whole man soule and body together Therefore it is necessary that the soule be againe united to the body that both may be perfectly happy together Answer The perfect happinesse of the soule and body together is a promise of grace and utterly beyond the state of nature and so no naturall argument of the resurrection But the perfection of being is either naturall or connaturall The perfection which I call naturall shall be onely in the state of glory when the naturall parts of man soule and body shall be joyned together according to the perfection of their severall being after the resurrection The connaturall perfection of the reasonable soule is that which is in knowledge and contemplation of things that are divine The soule being separate because it is freed from that variable and fraile companion of the fantasie which followes the appetite and dieth with the body Psalm 146.4 is better fitted to that perfection which is in contemplation then while it dwelt with the body and because it sees that there is no possibility in nature of any returne to the body it is with all patience and joy content to expect till Gods appointment be that it shall returne
as it was said to the soules oâ— the Saints That they should rest for a little season untill their fellow Martyrs time were fulfilled Revel 6.11 So that although for the perfect happinesse of both the soule is to be joyned to the body yet that joyning followes not for the desires sake of the soule but for His willâ— sake who hath promised such happinesse unto both soule and body Thus you see that the glorious hopes which the holy Christian faith brings with it are above all the reasons and possibilities of nature Therefore let us not seeke naturall proofes for the resurrection but from the light of grace and the vertues of the divine dignities which the holy Scriptures have made us to know let us see what arguments we can finde of more strength and solidity And because the reasons that are to bee brought for proofe of this Article will fol ow easily enough if it be made manifest that the will and decree of God upon all man-kind is that there shall be a resurrection both of the just and unjust Act. 24.17 I will first bring the holy Oracles thereto then the reasons that accord with them and lastly answere such objections as Atheists are wont to bring to the contrary That which is in Gen. 3.15 The seed of the woman shall breake the head of the serpent in Iohn â— 8 is interpreted shall destroy the workes of the devill that is sinne and the punishment thereof death which cannot be except the dead be raised againe Iob 19.25 I know that my Redeemer liveth and that Hee shall â—tand at the later day upon the earth and though after my sâ—inne wormes dâ—stroy this body yet in my flesh shall I see God whom I shall see for my selfe and mine eyes shall behold and not another though my reines â—e consumed within me Which text though it be as plaine and dirâ—ct for the resurrection as any other in the Scripture yet Iohn Mercerus rejects that sence because the Hebrew Commentators doe not so expound it Esay 26.19 21. Thy dead men shall live together with My dead body shall they rise awake and â—ing â—e that dwell in the dust for the earth shall cast out her dead For b hold the Lord commeth out of His place to punish the inhabitants of the earth for their iniquity the earth also shall disclose her blood and shall no more hide her slaine Reade to this purpose Ezech. 37. all And if you say that the calling of the Israelites is there prophesied in that Metaphor yet remember that no Metaphor is taken from things that are not Dan. 12.2 Of them that sleepe in the dust many shall awake to everlasting life some to shame and everlasting contempt Hosea 13.14 I will ransome them frâ—m the power of the grave I will redeeme them from death ô death I will bee thy plagues ô grave I will be thy destruction repentance is hid from mine eyes Iohn 5.28 29. The houre is comming in which all that are in the graves shall heare His voyce and shall come forth they that have done good to the resurrection of life and they that have done ill to the resurrection of damnation 2 Cor. 5.10 Wee must all appeare before the judgement seat of Christ that every one may receive the things done in his body according to that which He hath done whether it be good or ill So by these texts among many other it being manifest that God hath decreed a resurrection for the bodies of men both good and bad it being also manifest that nothing is impossible unto Him but that He doth whatsoever it pleaseth Him in the heaven and earth in the seas and all deepe places Psal 135.6 it must follow of necessity that there shall be a resurrection which that ye may the better apprehend we will adde some reasons that accord hereto 1. And first of all that argument which our Lord Iesus brings to this purpose Matth. 22.32 I am the God of Abraham and the God of Isaac and the God of Iacob but God is not the God of the dead but of the living Therefore Abraham Isaac and Iacob though they be now dead yet must they rise againe for all men live to Him that is are in His power to be brought againe unto life when Hee will To know the strength of this argument you must looke to that which is Gen. 17. I will establish My Covenant with thee and with thy sâ—ed for an everlasting Covenant But no covenant can bee everlasting if either of the parties die Therefore Abraham and his seed that is the faithfull cannot perish but evermore live unto God as it is said in Luk. 20.38 For to this end Christ both died and revived and rose againe that Hee might bee Lord both of the dead and living the dead He saith that they may live againe For if our Lord Iesus died to purchase eternall life for us it is impossible that we should not live eternally 2. The arguments of Saint Paul in 1. Cor. 15. fall as thicke as haile and that first argument in the first place stands thus 1. It is a Gospel which he received and preached unto them according to the Scriptures And seeing the doctrine of God for His owne authoritie being the God of Trueth is to be received for our reverence only which we owe to him we ought to beleeve it Hitherunto tend those words v. 3. and 4. For I delivered unto you that which I received that Christ died for our sins according to the Scriptures and that He was buryed and that He rose againe the third day according to the Scriptures 2. And from this ground of faith he doth conclude vers 12. that there is a resurrection to wit for them that die in the faith of Christ For Christ died not for Himselfe but for our sinnes and rose againe for our justification Rom. 4.25 3. Since by man came death by man also came the resurrection of the dead vers 21 22. For the well-being of the body cannot bee but by the head 4. vers 25. Hee must reigne untill He have put all His enemies under His feete Psal 110.1 Therefore death also shall be subdued Ergo. The bodies of men kept under His power shall rise againe 5. If the bodies of men rise not againe these absurdities and inconueniences must follow That they that are dead in Christ are perished and while they lived here were of all men most miserable Our preaching and your faith is vaine We are false witnesses of God ye are yet in your sin They that are baptized over the dead are baptized in vaine we are need lesly in danger every houre for the preaching and beleefe of this doctrine My contention at Ephesus hereabout was to no purpose The Epicure that lives to eate and drinke is the only happy man But these things are impossible and amongst Christians accounted incredible Therefore there is a resurrection His doctrine in other Epistles is to the same
whether they be elementall vegetable and sensitive and likewise of things that have imagination and reason See hereto Chap. 17. § 4. n. 5. or else because all bodily beings shall have their rest and perfection in him and with him or at least because he uses these things to such workes as are acceptable to God But if there be no resurrection then after the end of this world man in whom and with whom all these things are to receive their perfection not being at all all these things have no end of their being and so either not being at all or else being for no end their creation as concerning their uttermost and true end which is the eternall glory of God should bee in vaine and that expectation or groaning of the creature to bee delivered from the bondage of corruption of which Saint Paul speakes Rom. 8. should also be in vaine and the promise of making all things new Rev. 21.5 Es 65.17 2. Pet. 3.13 should also bee of none effect But all these things are impossible Ergo. It is necessary that there be a resurrection of the body and eternall life 12. Neither is the body nor yet the soule for it selfe but both the one and the other that both together may make one perfect man So the perfection and blessednesse of the whole man is more than that which can come onely to one part But if there bee not a resurrection of the body this greater blessednesse is utterly lost so that although the soule bee happie for ever yet the greater blessednesse of the soule and body together suffers eternall privation So the whole should be onely that one part may bee happie so the hope even of the faithfull should bee in vaine and their eternall happinesse onely in imperfection and so the punishment of the wicked But these things stand neither with the justice of God nor the trueth of His promises Therefore the body shall rise againe 13. And because this is our last hope and uttermost comfort in all our calamities and a speciall bridle to restraine from sinne it is fit that upon all occasions you should exercise your selfe to make this conclusion on whatsoever you thinke or whatsoever you heare out of the holy Scriptures For every promise and every threatning therein brings you to this that a reckoning must be given for all that which you have done in the body For if the body with the sences the servants of the soule either for sinne or righteousnesse should not live againe then the divine justice in reward and punishment should be defective but this is impossible The texts that are plaine you will understand by your selfe as that of Moses in Psal 90.3 Thou turnest man to destruction and sayest Returneye children of men Some are a little further off which yet you may easily bring hither as Esay 38.18 19. The grave cannot praise thee They that goe downe into the pit cannot hope for thy trueth The living the living hee shall Praise thee as I doe this day Therefore the dead shall rise againe For seeing man was made to glorifie God in his body and in his soule and that his end cannot bee frustrate man must live againe that his mercy and justice may be praised both by the good and the bad Iannes and Iambres withstood Moses 2. Tim. 3.8 Therfore Moses Iannes and Iambres must come to judgement For it is a just thing with God to reward you and to punish them that trouble you 2. Thes 1.6.7 And if for your further satisfaction you will reade that which the Fathers have written you may take that which goes under the name of Iustine the Martyr in his questions of the Greekes the oration of Athenagoras concerning the resurrection of the dead Irenaus lib. 5. cap. 4. c. his arguments for the most part taken from Athenagoras Theophilus lib. 1. ad Autolycum Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. cap. 10. Reade also that excellent booke of Tertullian of this argument where you may see what his judgement is concerning the qualities of the bodies being raised and some objections to the contrary answered This Article the Iewes both Cabalists and Talmudists hold so firmely against that heresie of the Sadduces that they say That he can have no part in the world to come which denies the resurrection Lib. Sanhedrin Cap. Halec Neither is there any man that lives and sees the continuall course of nature in the digestion of the food that can deny that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the body of which Pythagoras and after him Plato speakes in Phaed. and most of all Saint Paul 1 Cor. 15.39 § 3. Yet so fearefull is the judgement which follows after the resurrection unto the Atheist that he searches all corners of cavills against it you shall take some of them with their answeres as I find them in Tertullian and Thomas Aquinas contr gent. lib. 4. cap. 80 and 81. Object 1 Object 1. And first it is said 1 Cor. 15.50 That flesh and blood cannot inherit the kingdome of God Answer Till by grace it is made spirituall So not the substance of the flesh is there understood but the present estate thereof with the lusts and wicked desires which if a man doe mortifie by the Spirit he shall live Rom. 8.13 So in Iohn 6.63 The flesh profiteth nothing understand the fleshly-minded man which of himselfe knoweth not the things of God and those things which belong to sanctification and eternall life But concerning the being or substance of the flesh or body of man seeing it was tempered by Gods owne hand fashioned according to His jmage made the seat of the soule so excellent a being by which and with which the soule workes whatsoever it doth seeing in the holy Baptisme the flesh is wash't that the soule may be cleane seeing in the holy Supper the Sacrament of the Body and Blood of Christ is received by the mouth that the soule may be strengthened in God seeing our bodies are the members of Christ the temples of the Holy-Ghost and He dwells in them seeing our bodies are not our owne but Gods 1 Cor. 6. seeing they are the instruments of holinesse in all the workes of mercy in prayers in wholesome counsell almes deeds in indurance of sorrowes in fasting in imprisonment in martyrdome in death it is impossible that God should leave forlorne the workemanship of His owne hands the closet of His owne breath the masterpiece of His cunning the heire of His riches and the Priest of His religion and service to dwell in eternall death that He should not heale the wounds and restore those dead to life which have beene wounded and slaine for His sake And though the flesh in it selfe be weake and through sinne utterly lost yet seeing our Lord came to seeke and to save that which was lost and that He Himselfe hath borne our sinnes it is impossible that either the merit of Christ for us or the mercy and goodnesse of
the father But this Philosophy of the superfluity of the seed hath been hist out in the 17. Chapter The maine doubt is answered by Saint Paul 1 Cor. 15.44 Thy body is sowen a naturall body but it is raised a spirituall body So then though Beares or dogs or Canibals or wormes devoure the flesh yet seeing onely flesh is nourished thereby a materiall body with a materiall a naturall body with a naturall the spirituall body is free from any naturall change For even now the soule dwells not in the body but by those meane spirits which are raised from the bodily parts as I shewed before Therefore though this materiall individuall body shall be raised up yet because it is raised up a in spiritual estate it will be free from naturall corruption because it is fitted to be an eternall habitation for the soule being wholly spirituall and then there will be no want of any member or part when the soule shall be able to fit it selfe of a clothing for all uses out of a spirituall body neither shall it need to seeke any supply out of a forreigne body For as in justice the same soule must returne to the same body that both may suffer or be glorified together So shall both be perfected together according to the perfection of every individuall in their proper parts And though they be scattered in ashes or dust as farre as from East to West yet shall every atome be gathered into that body in which it first received the impression of an humane soule to become a part of a reasonable man The Poet gives you an example of a Gardiner wehling his seeds being mingled together Namque ut quondam olitor qui forte minuta sub uno Diversi generis confusa videbat aceruo Semina mox secum dum singula seligit hoc est Ozymon hoc apium lapathum istud oxalis illud Daucus andrachne ammi apiastrum urtica melanthum Sic tua sed melior sapientia novit acuto Permistos hominum cineres discernere visu I will give you an experiment for your easier understanding Take a knife a punch or other toole of steele well hardned and touch't with a load-stone mingle a quantity of the fylings of iron or steele with so much common dust as that the fylings appeare not yet with the knife or punch made cleane you may separate the fylings according to the first quantity out of the dust And if this be possible to metall by reason of the common spirit how much more to the soule when it is commanded to gather together that dust which once it had enlived by it selfe § 4. Among the heresies against the doctrine of our holy religion that which denies the resurrection was one of the first For beside the Sadduces which denied it as you read Mat. 22. and thought that the soule died with the body all the sects of the Samaritanes except perhaps the Dositheans held that errour with them And although it bee not knowne to mee which of them fell first into the ditch yet seeing both sorts held the bookes and authority of Moses and none of the Prophets beside authenticall and that the Sadduces interpreted Moses according to the letter of the Law and thought that the blessings and cursings therein contained did belong onely to this present life which was the originall of this errour with mee they shall be accounted the blind guides of the blind Among the Christians some twenty sects of Hereticks have beene which denied this Article some upon one ground some upon another The first fountaine of this poysoned doctrine among the Chri tians was Simon the Samaritane whose Scholars held it successively unto Marcus about a 100. yeeres after Simon This Marcus also upheld the same heresie but after him it was by turnes ca l'd up from hell againe Carâ—ocrates out of Platoes Scho e brought in the change of soules from body to body but much worse than hee For Plato thought that the soules of men were sent into the bodies of beasts or of crazed and old men for the punishment of their formâ—r sinnes but Carpocrates taught that they were brought thither for the fulfilling of those lusts which they had not done in their former bodies For being here subiect to the power of the enemie man said hee cannot escape the wrath of these adversaries but by the filthinesse of life and doing such things as please them And therefore the soules that live heere most vertuously and tempeâ—ately are oftenest sent into other bodies Though this doctrine of the devills Chaplaine upheld the immortality of the soâ—le yet no resurrection of the body Valentine and after him the Manichees taught that the soules of men onely were redeemed by Christ but not their bodies and therefore they should rise no more Neither yet should all soules bee saved For there bee said hee three sorts of men spirituall animall and carnall Spirituall which by nature have a most excellent faith and these shall be saved without good workes as Seth Animal which have but a little faith but may bee saved by a supply of their workes as Abel But the carnall as Cain can by no meanes bee saved Marcion concerning the resurrection of the body sided with Valentine And so did Apelles For said hee Christ Himselfe went to Heaven without any body For that body which Hee had taken from Heaven and the elements at the resurrection Hee delivered againe to their proper principles from whence He tooke it The Seleucians also that affirme that Christ left His body in the Sunne as you read before are bound to denie to us any ascent into the heavens above for it cannot be better with us the members than it is with our Head Origens errour against the resurrection is at large refuted by Epiphanius Haer. 64. and if you minde the objections and answeres before you have the sum of that which Origen brought against it and the other answered Hierax denied a resurrection of the body but is disproved by the arguments heere brought as all the other Hereticks which are here mentioned A resurrection of the soule he yeelded unto except of the Infants which died before they had knowledge because none is crowned except he that strives lawfully as you read before in the 28. Chapter where his reason is answered out of Epiphanius Haer. 67. And although you see such monsters of opinions as I have said and if you have leisure may read the refutation in particular in the Authour aforesaid Yet if you take good heed to that which hath beene spoken for and against the trueth you may confesse that the trueth is great and shall prevaile CHAP. XXXIX ⧠And life everlasting § 1. WHile there was no sinne in the world it stood not with the justice of God that any punishment for sinne should bee inflicted therefore death and all diseases as his fore-runners with hunger thirst and all the enemies of life were far from man But after that sinne
to come And although by all the arguments of the two last Chapters and many before the question may receive an easie solution yet to give full satisfaction is this which followes in particular But to brand both the questions and the moâ—ers thereof with their due infamy it must ever be remembred that the errour of the mortality of the soule doth take away the foundation of all religion and common honesty For how can he make due reckoning of honesty that cares onely for himselfe to shift and sharke for a present maintenance in worldly plenty and supposed â—oy and thinkes that all is ended with him in this life Or what reverence can he have of God or His seruice who is not perswaded that there is a God or if that must needs be put yet is he perswaded that with this life ended his soule also comes to nothing And if there be no reward oâ— any virtue or of any religion is it not better to follow the pleasures of sinne with greedinesse 1. But Atheist I answere That if God should so neglect them that honour Him as that He would not reward them neither in this life nor yet in that which is to come then were He unjust if He knew not their devotion then were He not wise But these things are impossible for thee to suppose that God should be either unjust or unwise For perfect justice such as the infinite justice of God is doth ever bring foorth a judgement in which it must appeare that in Him that is infinitely just there was neither ignorance of the service done unto him nor any disability to reward it which because it appeares not in this life certainely it must be manifested hereafter Therefore the soule is immortall 2. Seeing all the world cannot affoord that which may give a full content unto the soule that judges rightly of every thing Seeing we are taught 1 Iohn 2.15 not to love this world neither the things of this world it is manifest that the true happinesse of the soule ought not to be sought here among those things that are inferiour and below the dignity and state of the soule which can be blessed onely in the sight of God as our Lord hath taught us Mat. 5.8 Therefore the elect of God which according to His counsell and command seeke true happinesse in another life shall in another life be sure to find it 1 Iohn 2.17 3. The working of the soule cannot be hindered by the body not onely the spirituall actions of the understanding and motion of the will but even the actions of the soule upon the body as I have somewhere given instance in the beating of the pulse and whatsoever hath motion of it owne nature cannot be hindred to attaine that end whereto nature drives it and the thing it selfe desires to come as the continuance and perfection of it selfe because nature doth not worke in vaine and the soule doth naturally desire true happinesse that is spirituall eternall and beseeming the nature of it selfe Therefore the soule is immortall 4. No substance which is intellectuall is corruptible For corruption in substances comes onely by the separation of the matier and essentiall forme And because beings intellectuall that is such as have power of an active understanding doe not consist of matier but are of themselues pure formes therefore they are not subject to corruption and death properly so called And although the soule beside the power of understanding have also the power of growth and sences as the naturall faculties thereof by which it doth enlive mans body to move to digest to see heare feele c. and that when it goes away from the body these faculties of the soule forsake the body yet they die not in the soule but shall enlive the body in the resurrection as they did before so that the soule is no way mortall 5. Common consent of all Nations both Christians and Barbarians hold and ever have held the immortality of the soule and the soule it selfe beares witnes thereunto which at the sight of grievous sinnes committed findes such terrours and affrightings in it selfe as are sometimes more fearefull than death But if the soules of men did not live after the body what cause had guilty minded men either to feare death or any torments that could follow after it 6. The excellent endowments of the soule the engines and curious artes that are invented the search of the heavens motions and the inuention of trueth in things removed from our sences yea even concerning the truth of God are arguments sufficient of the soules immortality 7. And beside these reasons the infallible authority of the Holy Scriptures ought to wring this confession even from the very Atheist For the soule being breathed into man by an immortall principle by the breath of God Himselfe may not bee supposed to bee corruptible for so how could a thing mortall or corruptible be the image of the immortall God Gen. 1.26 27. yet say I not as the Gnosticks or Priscillianists that the soule is of the same being or substance with God but that being so created by Him and His image it cannot be mortall Mat. 10.28 Feare not them which kill the body but are not able to kill the soule but rather feare Him which is able to destroy both soule and body in hell The parable of the rich glutton and Lazarus in Luk. 16. shew the immortality and state of the soule both of the good and bad Read also 1. Pet. 3.18 19.20 Phil. 1.23 Revel 6.9 That there is not one common Soule of all men §. 2. 1. BY some of the reasons before and by all the authorities brought out of the holy Writ it is manifest that this fantasie of one common soule in all Men was but a dreame of Averroes For if the humane soule be the proper forme of the body and the specifick difference of every subject be by the forme thereof If there be one common soule of all men then the essential difference of men is taken away so that they bee not now this man and that man but all men must be one man as concerning their internall forms the difference of men must be in their heccieties or numerall diversitie of their bodies onely 2. But so the understanding and knowledge of all men should bee one and the same and one man should not bee wise and another foolish but all men wise or foolish alike if there were onely one soule or understanding of all men 3. So also the vice of one man should multiplie it selfe over all men 4. And all men should have equall joy in the end or happines of any one man But these things are not so And as these inconveniences proove the differences of soules while they are in the bodies of men So likewise doe they withstand that confusion which would bee of the soules of men being departed out of their bodies which are not supposed to fall into the Chaos of life and
Scripture the Hereticke Pelagius taught that man of himselfe wiâ—hout any speciall graâ—e of God might fulfill the divine Commandements and if â—he grace of God were at all needfull it was oâ—ely that a man might more eâ—sily through grace doe those things which he was commanded to doe of his owne free will But this grace said he is onely in our free will which our nature hath received of God without any * See what Pelagâ—us meant by this in answ to the Iesuits challeâ— in Ireland â—ag 478. 179. 480 481. c. merit of ours fore oing In this onely God doth helpe us thâ—t by the law and the doctrine wee may know what we ought both to doe and to hope for Aug. Haer. Cap. 88. By occasion of whi h heresie divers unnecessary questions have beene mooved about free will universall gr ce perseverance and the like which are no way availeable to the increase of godlinesse or the comfort of the conscience but rather have overthrowne the faith of â—ome and beene the feuell of Factions both in the Church and Common-wealth But as among the Corinthians when schismes and discontents arose concerning their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Love-feasts before the holy Communion the Apostle brings them to the simplicity of the first institution thereof 1 Cor. 11.21 So by the same Spirit of wisedome hath his Majestâ—e our gracious Soveraigne with the advice of our reverend Fathers the god y and learned Bishops cut off these curious questions with all inconvenience and sâ—andall as might grow thereby See his Majesties declaration before the Artâ— of 62. Read also the Art 9.10.11.17 So that now through the mercy of God by the piety and constant care of his Majesty and by the providence and zeale of our faithfull shepherds there is assured hope that these tares which so lately troâ—bled our neighbour Churches and by the seruants of the enuious man were attempted to be sowne in our beâ—uteous fields shall never spread any roote of bitternesse among us And although these questions thrust in themselues here in this place to be discussed seeing predestination is the eternall foundation of the holy Câ—tholike Church out of which there is â—o salâ—atâ—on and into which none can come but he that is holy It may seeme that t ought to be enquired what holinesse we have of our selues or what strength to come to that holinesse which we ought to have and what streâ—gth to coâ—â—iâ—ue therein But because obedience is better the sacrifi e and bee use reason ranging beyond these bounds which God hath set â—s accounted by Saint Paul Rom. 9.20 a replying agâ—inst God let us leave these quest on s aâ— Saint Paul left that of predestination to the meere mercy and will of God and that absolute Lordship which he hath over His creature as the tempeâ—er of the clay hath power over the same lumpe to mâ—ke one vessell to honour and â—nother to dishonour And seeing mans understanding searching into the thingâ— of God so farre above his reach as the infinite wisedome of God and His seâ—ret will are must needs fall into errour let us be contented to keepe our selues within those limits which God Hâ—mselfe hath set Deut. 29.29 The secret things belong unto the Lord our God but the things that are revealed belong to us and to our children that we may doe them To this purpose Saint Paul writeth concerning this sealed secret 2 Tim. 2.19 The foundation of God standeth sure having this seale The Lord knoweth them that are His and let every one that nameth the Name of Christ depart from iniquity Therefore lest any man should runne beside his owne hopes whilest be enquires too busily into the hopes of other men let us remember that wise and faithfull counsell which is in 4. Esdr 8.55 Aske thou no questions concerning them that perish The reason went before verse 47. for thou commest farre short that thou shouldest be able to love the creature more then He that made it ARTICLE X. ⧠The Communion of Saints CHAP. XXXVI THey that make this clause to bee onely an appendix for explication of the former as if they would say I beleeve the holy Catholike Church to be the Communion or fellowship of Saints come short of the uttermost meaning thereof For beside the two properties of the Church to be Holy and Catholike it is necessary to know what the Priviledges or prerogatives are which belong to that holy congregation that they may know that their seruice is not without reward These prerogatives are 4. 1. This CoÌ„munion of the Saints which is the ground and assurance of the rest For from hence it followes that we may assuredly beleeve that our sins are forgiven and therefore that our bodies shall rise againe and that to everlasting life But this Communion of the Saints is two-fold 1. Among themselves Secondly in the participation of those benefits which are purchased for them by the merit of Christ Yet this Communion among themselves is rather a third property than a priviledge of the holy Church and ariseth from that Communion which we have with Christ For he that loveth Him that begetteth loveth him also that is begotten of Him 1. Ioh. 5.1 2. And because all the faithfull are governed by one Holy Spirit therefore are they ever ready and willing to impart what gifts soever they have received to the common good of all that may be partakers thereof And this not onely in the supply of outward helpes as it appeared Act. 4.32 but much more in like affection one toward another in prayer one for another in supporting each the infirmitie of other as one member of the body is ever helpfull to another in comforting in exhorting and in the Spirit of Meekenes admonishing one another and every one in himselfe giving an example of a vertuous and honest life according to that commandement Mat. 5.16 Let your light so shine before men that they may see your good workes and glorifie your Father which is in heaven And these things proceed from that inward and spirituall Communion which wee have with God the Father and with His Son Iesus Christ as it is said 1. Iohn 1.3 For seeing wâ— know That God so loved the world as that He gave His Son to die for the life of the world wee ought also to love the brethren So likewise the spirituall Communion or participation of those benefits whereof wee are partakers by the merit of Christ stands altogether in this that He our Mediator God and Man having given Himselfe a ransome for uâ— God doth not now looke on us as wee are in our selues corrupted in our sinnes but as wee are washed but as wee are sanctified but as wee are justified in the name of the Lord Iesus and by the Spirit of our God as wee are one body with His Son and He our head is become our righteousnesse our sanctification and redemption So that through Him wee haue not onely these