vnto the end among which none is so little that deserueth not euerlasting death and all of them are so euill and grieuous that they cannot bee expiated or doone away no not by the eternall punishment of any creature The third is That he may restore by his forcible operation power the Image of God in vs. The fourth is That he should make knowen vnto vs the secret wil of God concerning the receiuing of mankind againe into fauor For of this except he were God himselfe should bee ignorant so should not be able to reueale it vnto others Ioh. 1.18 No man hath seene God at anie time the onlie begotten Sonne which is in the bosome of the Father hee hath declared him The fift is That he might giue the holie ghost by whome hee might bestowe on vs mantaine and perfect in vs the benefits purchased by his death to wit remission of sinnes righteousnesse new obedience and life euerlasting For it is not sufficient for our Mediatour to make intercession for vs to be made a sacrifice to open and manifest the decree of God but it is necessarie also that he promise in our behalfe that wee shall embrace the decree concerning our redemption by our mediator and cease at length to offend God through our sinnes which is the other part of the couenant made betweene God and vs and is performed by vs that the couenant may remaine firme and ratified But this by-reason of our corruption could bee promised of no man in our behalfe except hee haue the power also of giuing the holie ghost by whom he might woorke in vs to assent and to be more and more conformed to the Lawe of God But to giue the holy ghost and by him to woorke forcibly in the harts of men faith conuersion and saluation belongeth to god alone whose also is the spirit Ioh. 15.26 Whom I wil send you from the father Obiection The partie offended cannot bee Mediatour Christ as he is God is the partie offended Therefore as hee is God hee cannot bee Mediatour Aunswere The Maior proposition is true if the partie offended be such a one in whom there are not more persons But a most cleare Testimony whereby are taught in few words those three to wit That the Mediatour is both true man and perfectly iust and true God is extant Act. 20.28 when it is said God hath purchased the Church with his blood For he is true man who sheddeth his owne blood He is perfectly iust who sheddeth it for the redemption of others He is true God to whom both the name and properties of true god are giuen which is to be a redeemer both by his merit and also by his efficacy and power and that of the church that is of the elect and chosen 5 Who is and may be that Mediatour OF the person who should be that Mediatour mention hath beene made by the way in the former question but the handling of it dooth chiefly appertaine vnto this The Mediatour was to bee God yet not the father nor the Holy Ghost That Mediatour who must be both very god and very man is not neither can be any other than the naturall sonne of god who also is the sonne of Mary that is Iesus Christ 1. Our Mediatour must be true god But god the father could not be Mediatour because he worketh not by himselfe or immediatly but mediately by the Sonne and the holy Ghost though yet he dooth all things of himselfe neither is hee the messenger or is sent but he sendeth the Mediatour Neither yet could god the holy ghost be Mediator because he was to be sent of the Mediator into the harts of the elect Therefore necessarily the sonne was to be our Mediatour 2. That which a man imparteth to others he must needes haue himselfe first But it belongeth vnto the Mediatour to conferre and bestowe grace and the name of the children of God vpon vs that is to woork that through him we might be adopted of God to bee his sonnes now this the holy Ghost doth not giue for hee is not the Sonne neither had the father it because hee was to adopt vs by his Sonne to bee his Sonnes Therefore the Mediatour himselfe was to haue the right and name of a Sonne and that not by grace onelie but by nature that is hee was to bee a Sonne by nature that hee might make vs the Sonnes of adoption Iohn 8.36 If the Sonne shall make you free yee shall bee free indeede Iohn 1.12 As manie as receiued him to them hee gaue power to bee the Sonnes of GOD. Ephes 1.5 Who hath predestinate vs to bee adopted thorough Iesus Christ vnto himself vers 6. With his grace he hath made vs accepted in his beloued 3. The Sonne alone is that person by which the father openeth his will concerning our redemption giueth his holie spirit maketh vs new creatures Therefore is the sonne called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the price ransome of our redemption and the scripture ioineth the first creation with the second sheweth that we are again to be created by him by whom we were created of God 2 Cor. 5.17 Gal. 6.15 Eph 2.10 Ioh. 13. But this was proper vnto the Mediatour to be a messenger truceman betweene God vs to remake or regenerat vs by his spirit Therefore the sonne must be this Mediatour 4. It belongeth to the Mediatour to send the holy Ghost But the son sendeth the holy Ghost Therefore the sonne is Mediatour The father also indeede sendeth the holy Ghost but mediately by the Sonne the Sonne immediatly 5. It belongeth to the Mediatour to suffer die for vs. But the son is he who taking our flesh vpō him hath suffred in it died Therefore he is the Mediator 6. That the son is the Mediatour is proued by conference of reuelations prophecies in the old testament by the fulfilling of the same in the new 7. The same is proued by the works miracles which Christ wrought Ioh. 5.36 The works that I do beare witnes of me that the father sent me Ioh. 1.38 Beleeue my works 8. This is also apparant by the office of the son His office is to declare the counsail of his father whence he is called the word Ioh. 1.18 The onely begotten son which is in the bosome of the father he hath declared him Hee hath also opened vnto vs the true knowledge of god his secret wil concerning our redemption 9 By testimonies of Scriptures both others this of the Apostle 1. Cor. 1.30 Christ is made of god vnto vs wisedome righteousnes or iustice sanctification redemption Here are put the * That is wisedome is put for the maker of vs wise Iustice for our Iustifier sanctification for our sanctifier redemption for our redeemer abstracts for their concrets Iustification and Sanctification in vs before the fall were one the same thing as in the holie Angels
of Gods presence which knoweledge the Scripture calleth knowledge by the spirite and face to face 16 Faith which is onely historicall breedeth though by an accident despair and the grieuousnes of Gods iudgement 17 Temporary faith breedeth a certaine ioy but not a quiet conscience because it ariseth not from the true cause as also it maketh shew of confession and some shew of good woorkes but that only for a season 18 Faith of miracles doth obtain of God those miracles whereof it is conceiued 19 By faith only applying to euery one the promise of grace we obtaine and receiue righteousnes before God and the participation or communion of Christ with al his benefits 20 As before this faith cannot goe true conuersion and the beginning of true obedience according to all the commaundementes of God so can they not but needes accompanie the same OF THE CREEDE OR SYMBOLE OF THE APOSTLES AFter we haue intreated of FAITH Why the creede is called a symbole it directly followeth now that we speake of the sum of those things which are to bee beleeued which we cal the Symbole of the Apostles or the Apostolick Symbole The especial Questions here are 1 What a Symbole is 2 What are the parts of the Apostolique Symbole 1 WHAT A SYMBOLE IS THis woorde Symbole is deriued from a greeke woorde which signifieth either a common collation of diuerse men to the making of a banquet or a signe token and marcke whereby a man is discerned froÌ„ others Such as is the militarie signe whereby fellowes are desciphered from enimies The Symbole so termed in the Church is a breefe and summarie forme of christian doctrine or a briefe summe or confession of the points of Christian religion or Euangelical doctrine Nowe it is called by the name of Symbole because it is as a token or profession whereby the Church with her members is discerned from all her enimies and from al other sects Some say that this briefe summe of Euangelical doctrine was called a Symbole for that this doctrine was collated as it were and imparted by the Apostles and euery one of them did bestow some part thereof but that cannot be proued But if you wil deriue it thence this reason also nothing absurde may be rendered thereof for that the Articles of faith are the squire and rule whereunto the faith and doctrine of al Orthodox or right beleeuing Christians ought to agree and be conferred This Symbole is called Apostolique 1. Because it conteineth the summe of the Apostolique doctrine which the Catechumens were enforced to hold and professe 2. Because the Apostles deliuered that summe of doctrine to their Scholers and Disciples which the Church afterwardes held as receiued from them This selfesame Symbole is called also Catholick because there is but one faith of al Christians Question Were there not new Symboles made as Athanasius Symbole the Symbole of Nice of Ephesus of Chalcedon Aunswere These are not other from this Apostolique Symbole but certaine words are added as an explication of this by reason of heretiques by whom because of the shortnes thereof this was depraued There is no change either of the matter or of the Doctrine but onely of the forme of declaring it as easily appeareth by comparing them together 2 What are the parts of the Apostolicke Symbole or Creed THe principall parts thereof are three 1 Of the Father and our creation 2 Of the Sonne and our redemption 3 Of the holy ghost and our sanctification that is of the workes of our Creation Redemption and Sanctification How our Creâ—tioÌ„ RedemptioÌ„ Sanctification are ech appropriated to some one person of the Trinitie and yet all three persons haue their ioint working in them Obiection Vnto the father is ascribed the creation of heauen and earth vnto the Sonne the redemption of mankind vnto the holy ghost sanctification Therefore the Sonne and the holy ghost did not create heauen and earth neither did the Father and the holy ghost redeeme mankinde neither do the Father the Sonne sanctifie the faithfull Answere It is a fallacie grounding vpon that which is affirmed but in respect as if it were simply affirmed For the creation is giuen to the Father redemption to the Sonne sanctification to the holy ghost not as they are simply an operation or woork for so should other persons be excluded from it but in respect for the order and manner of woorking which is peculiar and proper to euerie of them in producing and bringing forth the same externall woorke A more open declaration hereof may be this The woorkes of our creation redemption sanctification are the operations of the Godhead outwardly that is externall operations which God worketh on his creatures and they are vndiuided that is common to the three persons which they by common wil and power woork in the creatures by reason of that one and the same essence and nature of the Godhead which they haue For the Scripture attributeth the Creation not onely to the father but to the Sonne also and the holy ghost Ioh. 1.3 Al things were made by it Gen. 1. The spirit of the Lord moued vpon the waters Mat. 1.20 That which is conceaued in her is of the holy Ghost Likewise our redemption is attributed to the father and the holy Ghost Iohn 3. God sent his Sonne into the woorlde that the world might be saued by him Tit. 3. Hee saued vs by the renewing of the holie ghost which he shed on vs abundantly And sanctification both to the father and to the sonne Gal. 4.6 God hath sent the spirit of his sonne into your harts crying Abba Father 1. Thess 5.23 The very god of peace sanctifie you throughout 1. Cor. 1.30 Christ is made sanctification vnto vs. Eph. 5.26 Christ sanctifieth the Church Al the persons therefore create redeem sanctifie Neuerthelesse yet in respect of that order of woorking which is betweene them Creation is ascribed vnto the father Because hee is the fountaine as of the Diuinitie of the Sonne and the holie Ghost so also of those diuine operations which hee woorketh and perfourmeth by the Sonne and the holie Ghost Redemption is ascribed vnto the Sonne because hee is that person which executeth the fathers will concerning the redeeming of mankinde and dooth immediatly perfourme the woorke of our redemption For the Sonne onely was sent into flesh and hath paied the ransome or price for our sinnes not the father nor the spirit To the holy ghost is ascribed sanctification because he doth immediatly sanctifie vs. For the father createth but mediatly by the Sonne and the holy Ghost The Son from the father and the holy Ghost from the father and the sonne The father and the holy ghost redeeme vs but mediatly by the sonne But the son immediatly from the father by the holy ghost The father and the son sanctifie vs but mediatly by the holy ghost but the holy Ghost immediatly from the father and the sonne The workes of the trinitie external
The light shineth in darknes the darcknes comprehendeth it not We interpret it That this word euē frō the beginning hath both by natural light by the voice of heauēlie doctrine shewed god vnto men but those who were not regenerated by his spirit haue not known this light They say That he shined not before hee began to preach Vnto which wee aunswere 1. That so hee should not haue beene the true light that is the author of light the knowledge of God but onlie a minister thereof as was Iohn Baptist but the Euangelist in this respect maketh Iohn Baptist diuerse from CHRIST 2. Hee shoulde not haue beene the illuminatour of all men which yet themselues are faigne to confesse CHRIST himselfe saith of himselfe and S. Iohn heere of him He lighteth euerie man that commeth into the world that is either with natural light or spiritual Hee was in the world Hee was in the woorlde and the woorlde was made by him And the woorlde knewe him not Wee as touching the time hereof saie it was from the beginning of the woorlde vnto his incarnation al which time the Sonne of god hath in the woorlde which was created by him shewed god vnto men but is not knowen of men They conster it of the time if his preaching when hee was not heard but despised and persecuted Vnto which we aunswere 1. that S. Iohn teacheth the plaine contrarie He was saith hee the life and the light of al men And againe He lighteth euerie man that commeth into the woorld Therefore before his preaching and his natiuitie of the Virgine 2. Iohn saith That hee was in the whole world meaning thereby all mankind because he opposeth to this world his owne nation country to which he came 3. He saith That Christ was not knowen of that world which before was made of him Now the new world ar the elect regenerated who after they are created that is regenerated of him know him 4. After that being in the world hee was known of it then lastlie he came vnto his own that is vnto the Iewes beeing borne of them and manifesting himselfe vnto them in the flesh which he tooke but he was no lesse despised of these Jf then he was first despised of the world and afterwards of his owne for this the order of the Prophecie requireth he was despised before his preaching and incarnation because in his flesh hee manifested himselfe to none before the Iews Other places also shew that he existed before his incarnation Pro. 8.30 I was daily his delight reioicing alwaies before him And tooke my solace in the compasse of his earth and my delight is with the children of men 1. Pet. 3.18 He was quickned in the spirit by the which hee also went preached vnto the spirites which were in time passed disobedient that nowe are in prison Hee came vnto his owne Hee came vnto his owne and his owne receiued him not Here John beginneth to speak of his comming into the flesh which hee tooke of the Jewes vnto whom hee was promised and of his ministerie among the Jewes and of their contempt towardes him They confound this part with the former as if it were spoken of the same time But the course of his speech sheweth that his meaning is that Christ was before in the woorlde not knowen and afterwardes came vnto his owne and was not receiued Because although hee was nowe already in the woorlde yet then he came vnto his owne Therefore here is vnderstood a new comming a new manifestation whereby after a singular and newe manner he began to be in his own country and people which was then done when he was borne of Mary and from thence forward But as manie as receiued him to them hee gaue power to bee the sonnes of god The Godhead of the sonne euen to them that beleeue in his name Here is a triple Argument or proofe of his Diuinitie First None can giue the power to be the sonnes of god by his owne power authoritie but god himselfe But Christ not onelie as a minister and messenger but in his owne name and of his owne autoritie giueth this power and right Therefore he is god himselfe Secondly He that maketh other the sonnes of god must needes regenerate them by the spirite of god and make them partakers of the fathers nature This none can doe but god himselfe Therefore Christ is by nature god who is able to worke by the proper spirit of god Thirdly He gaue this power to them that beleeue in his name But faith ought not to rest or depend on any creature but on god onlie Therfore christ is not a made or created but the true eternal god And the Word was made flesh S. Iohn declareth the manner how that Word came vnto his owne namelie The Word was made flesh that hee was made man and that weak mortal like vnto vs in al things except sinne Therefore he saith he was made Flesh and conuersed among men for a season Now he was made man not by anie mutatiō or change but by taking the humane nature vnto his godhead They conster it That this Doctour or teacher was not was made a man weak base Which they wil proue because say they the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greeke word signifieth oftentimes not to be made but to be as John was a man where the same greeke worde is vsed Ans 1. The word signifieth more commonly to be made as All things were made by him The worlde was made by him In both which places as in others also the same greeke woorde is vsed 2. It signifieth in this place also that hee was made The proofes that it dooth so signifie are 1. Because it was shewed before that the Word signifieth a subsistence or person which was from the beginning of the world 2. Because he began to be flesh when he came vnto his owne Now hee teacheth that Christ did before time lighten all men that came into the world and was in the world not known when he came vnto his owne Therefore hee not onely was but was made flesh which before he was not 3. Other places of Scripture which teache the same in other woordes doe not admit any other sentence or meaning Hebrews 2.16 Hee tooke the seede of Abraham Againe vers 14. He tooke part of their flesh and bloud Phil. 2.6 He tooke on him the forme of a seruaunt when as he was before in the forme of God Likewise 2. Cor. 8.9 He being rich for your sakes became poore 1. Tim. 3.16 God is manifested in the flesh 1. Iohn 4.2.3 Iesus Christ is come in the flesh There is one thing therefore in Christ which came in the flesh another thing which was the flesh it selfe wherein that came Replie The place Heb. 2. meaneth his deliuering of vs. Aunswere First the wordes which goe before Secondly the sense sheweth that he speaketh not there
is a consuming fire Fourthly That wee might know that whatsoeuer this sonne speaketh it is the will of God and the truth For whatsouer is borne of flesh which is sinful and not sanctified is flesh falshood and vanitie Obiection But he was borne of a Mother which was a sinner Why then should not Christ haue sinne Aunswere The Holy Ghost doth best know how to seuer sinne from mans nature for sinne is not of the nature of man but came else-whence euen from the Diuel Mary therefore was a sinner but that masse of flesh which was taken out of her substaunce was by the operation of the Holy Ghost at the same instant sanctified when it was taken The third thing which is signified 3 The vniting of his flesh vnto his Godhead in that Christ is saide to bee conceiued by the holie Ghost is the vnion of the humane nature with the Woorde For the fleshe of Christ was together both created or formed and also sanctified and vnited to the Sonne of the holy Ghost immediatelie but of the Father and the Sonne by the spirite It is added furder in the Creede Born of the Virgin that he was borne of the Virgine Mary that is of the Virgins substance and that cheifely for these causes 1 That we might know 1 The seede of Dauid Christ our Mediatour to be the true seede of Dauid that is to be true man and our brother who hath humane flesh made not of nothing neither else-whence but issued from the seede of Dauid Isaack and Abraham of whome also the virgine Mary hir selfe came yea of the selfe same masse of Adam whereof both they and we are 2 That it may certainly appeare vnto vs 2 Messias That this Iesus borne of the Virgine is that Messias promised vnto the Fathers For it was foretolde by the Prophets that the Messias the redeemer of mankind should be born of the stocke of Dauid and that by a miraculous conception birth hauing a Virgin for his Mother Wherefore seeing both that is both the prophecies and the miracles are in this Iesus fulfilled there can bee no doubt but that this is the Messias true Man and true God the reconciler of GOD and man 3 That this Christes birth of a Virgin might be a testimonie that he is pure and without sinne 3 Without sinne sanctified in the wombe of the Virgin by the vertue of the holy Ghost 4 That it might bee a figure of our regeneration 4 A figure of our new birth which is not of blood nor of the will of the flesh nor of the wil of man but of God Iohn 1.13 Wherefore to beleeue in Christ which was conceiued by the Holie Ghost â—â—d borne of the Virgin Mary is to beleeue That this naturaâ— Sonne of God conceiued and borne after this maner is made true man after a marueilous order and the same to bee one Christ hauing two natures vnited by personall vnion one to another which are his diuinity and his humanitie and to beleeue farther that he was holy from his mothers wombe to redeeme sanctifie me and that I for this Sonnes sake so conceiued and born haue the right of the adoption of the Sonnes of God For he cannot be Mediatour betweene God men who is not himselfe man who is not righteous who is not vnited with the Woorde that is true and by nature God man of sufficiencie and abilitie to bestowe his purchased saluation for vs on vs. Next after this article of the conception and Natiuitie of Christ for the better vnderstanding thereof followeth not vnfitly the common place Of the incarnation of the Sonne of God or Of the two natures in Christ THE COMMON PLACE OF THE TWO NATVRES IN CHRIST The Questions here to be obserued 1 Whether there be two natures in the Mediatour 2 Whether they be one or two persons 3 If they be one person what maner of vnion that is of them and how made 4 Why this personall vnion was necessarie to be made 1 WHETHER THERE BE TWO NATVRES IN CHRIST OVR MEDIATOVR Two natures in Christ WHAT there are two natures in Christ this one reason doth shewe by good demonstrance Essentiall properties which are opposite caÌ„not be in the same nor be affirmed of the same thing in respect of the same nature or cause Vigilius lib. 4. One nature dooth not receiue in it selfe a thing contrarie diuerse But in one and the same Christ are are affirmed of him properties diuerse contrarie diuine and humane finite infinite passible impassible and such like Therefore there must needes be diuerse natures in him humane and diuine And that the very diuine nature creatresse of all thinges is in Christ Christ true man and of our kinde and nature hath bin alreadie proued It remaineth that we shew a true humane nature to be in him that such as ours is and perfect consisting of a bodie and a reasonable soule of which as of essentiall parts is made a third substance to wit this particular humanitie which the Word hauing taken once into the vnity of person doth neuer laie awaie againe Which we are to holde against heretickes both oulde and newe whereof some deny Christes fleshe to haue bin formed of the Virgins substance but will haue it brought down from Heauen into the Virgin or begotten in her of the substance of the holy Ghost Others fancie Christ to haue in steede of true fleshe the likenesse semblance and appearancie of a mans bodie Others acknowledge indeede that hee hath a true bodie but not a humane soule the roome whereof is supplied by the Woord vnited vnto the body Against these the like errors the sentence doctrine of the church is confirmed First by plaine places of scripture which testify christ Maries son to haue bin made like vnto vs in al things that is in essence in properties in infirmities sin only excepted Lu. 1.31 Loe thou shalt coÌ„ceiue in thy womb bear a son Seeing then the Virgine conceiued this her sonne in her womb bare it vntil the vsual time of deliuery and was deliuered of it as other weomen vse to bee of their children it followeth that his flesh was not brought from heauen or elsewhere taken which should but passe only through the womb of the Virgin but was formed in the Virgins womb of her seed substance Heb. 2.11 He that sanctifieth and they which are sanctified are al of one wherfore he is not ashamed to cal theÌ„ Bretheren And a litle after For asmuch as the children were partakers of the flesh and blood he also himselfe likewise took part with them Again In al things it became him to be like to his brethren Therfore he hath a humane nature of the same kind wholy with ours Heereof hee is called the fruite of Maries womb Luk. 1.42 the first begotten son of Mary Luk. 2.7 made of a woman Gal. 4.4 The seed of Abraham Gal. 3.16
the verie essence it selfe of the God-head c. Therefore if Gods omnipotencie bee really communicated to Christs humanitie so that this also is by reason of the omnipotency communicated vnto it reallie omnipotent of necessity then by reason of the same omnipotency really communicated Christes humanitie shall bee indeed an essence subsisting of it selfe and by it selfe incorporeall eternall immense creatres of all thinges that is God himselfe blessed for euer and so by consequent the diuine person For an essence intelligent subsisting by it selfe which also is God must needs be the person And these are the fruits of reall communicating of properties in natures The participation of the God-head exaltation and maiestie of the flesh and such like is not a real communicating of the essentiall properties of the God-heade made into the humane nature or an omnipresence omniscience omnipotency that is a God-head of the man-hood For such a communicating should not perfect but destroy the man-hoode and conuert it into the God-head and dissolue the personal vnion of distinct natures but it is First the verie vnion of the humanitie with the Word in such sort as it being created finite doth together with al the essential properties therof subsist not in a created person of the same humane nature but in the increate and eternal person of God the Word by reason of which vnion God the Word but not the God-head is is called trulie man and contrarie man but not the manhood is and is called truly eternall God No dignitie eminence can be imagined greater than this neither doth it agree to anie but to the flesh of Christ onely Secondly Jt is the excellencie of gifts For these christs humanitie receiued without measure that is all whatsoeuer and most great and most perfect that maie fall into a created and finite nature Thirdly The office of the mediator to the perfourming whereof the vnited but yet distinct properties and operations of both natures doe necessarily concur Fourthly The honor and worship which by reason of the Mediatorship agreeth is giueÌ„ to whole christ according to bâ—th natures keeping still as was before saide the difference of properties and operations in natures Now whatsoeuer testimonies some bring either out of the Scriptures or out of the Fathers which were sound in faith thereby to proue that their Eutychian transmutation and a third kind of communicating forged by themselues that is exequation or equalling of natures all those testimonies indeed belong either to the grace of vnion of the natures which is signified by the communicating of properties or to the grace of Christes Headship which compriseth the office and honour of the Mediatour which are affirmed of whole Christ by waie of communicating or to the habituall grace that is the created giftes which Christ receiued without measure which are properly affirmed of the flesh or humanitie These giftes which are also called graces are not properlie effectes of the personal vnion as are the attributes or properties of the natures and office First because they are communicated to the manhoode as well of the Father and the Holie Ghost as of the Word or Sonne For he is said to haue receiued of the Father the spirite without measure that is aboundauntlie likewise to be annointed with the Holy Ghost And if the giftes were effects of the vnion it would follow of necessity that the flesh was vnited not to the Son only but to the Father also and the holy Ghost Secondlie The vnion of the flesh with the Woord was from the verie moment of the conception alwaies most perfect But the consummation and perfection of giftes was not vntil the accomplished time of his resurrection ascension For hee was indeede humble weake and contemned he was indeede ignorant of some things he did indeede encrease in wisedome stature and in fauour not with men onely but also with God himselfe Thirdly The flesh when it was in the state of humility had not immortality or a nature not subiect to sufferings or the like and yet remained it alwaies vnited with the Woorde Wherefore the habitual giftes or graces of the humanitie for which it is also in it selfe reallie wise mighty iust holie follow not the personal vnion in respect of dependency as the effect followeth and dependeth of this cause but onely in respect of order Because namely the humane nature was first to subsist and bee before it were enriched with giftes and it subsisteth vnited to the Woord in the very first moment of the conception But after what maner the humanitie is vnited vnto the Sonne of God hath beene said before For by the special and miraculous working of the holy Ghost in the womb of the virgine of her blood was the flesh of christ formed sanctified and vnited according to subsistence or personally vnto the Wâ—ord 4 Why it was necessarie that the two natures should bee vnited in the person or subsistence of the sonne of God FOR what cause Christ our Mediatour was to bee together both a true and perfect iust man and true that is by nature GOD hath beene declared of vs before in the common place of the Mediatour in the 4 question pag. 237. For the woorke of our redemption could not haue bin compassed and finished by the Mediator without the concurrence of diuers natures operations in the same person For albeit he suffred died in the flesh yet his passion and suffering would not haue that force and efficacy to redeeme iustifie sanctifie vs neither could christ haue applied those benefites vnto vs except he had bin withal true and natural God Of the Incarnation of the Word the confession made by the Fathers of Antioch against Paulus Samosatenus TAKEN OVT OF THE ACTES OF THE FIRST EPHESINE COVNCEL VVEE confesse our Lord Iesus Christ begotten before all worlds of his Father but in the last times borne according to the flesh of the Virgine by the holy Ghost subsisting in one person onely made of the celestiall God-head and humane flesh Whole God and whole man Whole God also with his bodie but not according to his body god Whole man also with his God head but not according to his God head man Againe whole adorable also with his bodie but not according to his bodie adorable Whole adoring also with his Godhead but not according to his godhead adoring Whole increat also with his body but not according to his body increated Whole formed also with his Godhead but not according to his godhead formed Whole consubstantial with god also with his body but not according to his body consubstantiall as neither also according to his Godhead he is coessentiall with men but hee is according to the flesh consubstantiall vnto vs existing also in his Godhead For when wee say hee is according to the spirit consubstantiall with God wee doe not say hee is according to the spirit coessentiall with men And contrarily when wee affirme him to bee according to the
shall deliuer me from the bodie of this death Reu. 22.17 The spirit the Bride say Come Lord Jesu which they say not who are not ready to receiue the Lorde For the wicked tremble and shake at the mention of that iudgement THE THIRD PART OF THE CREED Of the holy Ghost the sanctifier IN this last part of the Apostolike confession are cōteined six articles whereof the first speaketh of the person of the holie Ghost the next of the Church which is gathered confirmed and preserued by the holy Ghost the foure articles following are of the benefites bestowed by the Holy Ghost on the Church and first of the communion of Saints Secondly of remission of sinnes Thirdly of the resurrection of the flesh Lastly of euerlasting life The chiefe Questions of the holy Ghost or holy spirite 1 What the name spirit signifieth 2 Who and what the Holie Ghost or spirite is 3 What is the holy Ghosts office 4 Of whom the holy Ghost is giuen and wherefore 5 To whom he is giuen 6 How he is giuen and receiued 7 How he is reteined and kept 8 Whether he maie be lost and how 9 Wherefore he is necessarie 10 How we may know that he dwelleth in vs. 1 * It is here to be noted that this Questiō serueth more properlie for the latine which vseth this name Spiritus only when as we in English vse as much or more rather the word Ghost than Spirit when wee speake of the third Person WHAT THE NAME SPIRIT SIGNIFIETH THE name spirite is taken sometimes for the cause sometimes for the effect When it is taken for the cause it signifieth a nature incorporeall and liuing of a spirituall essence wielding moouing and stirring some thing So first God essentiallie and personallie is a spirit that is incorporeal without any bodilie dimensions or quantitie inuisible Secondly The Angels also whether good or bad are in this sense spirites Thirdly after the same manner the soules of men are called spirits Gen. 2.7 Hee breathed in his face breath of life that is he sent in a spirit or soule into him When the woorde spirit is taken for an effect it signifieth 1. The aire moued 2. The mouing it selfe and motion of the aire 3. The wind and moouing vapours 4. Spirituall effects or motions good or bad So is it said The spirit of fear And contrary The spirit of Princes that is courage likewise The spirit of fornication 5. New spirit signifieth the giftes of the holy spirit In this doctrine which we haue in hand Spirit signifieth the cause stirring and moouing namely the third person of the God-head which is forcible in the mindes and wils of men And this third person of the God-heade is called a spirit 1. Because he is a spiritual essence or substaunce incorporeall and inuisible 2. Because he is inspired of the Father and the son that is because is the immediate stirrer and moouer of diuine works The Father and the Sonne mooue but by this spirit 3. Because himselfe inspireth and immediatly worketh motions in the harts of the Elect whence he is called Luk. 1.35 The power of the most high 4. Because hee is God equall and the same with the Father and the Son And god is a spirite This third person of the God-head is called Holie 1. Because he in himselfe by himselfe and of his owne nature is Holie 1. Because he is the hallower or sanctifier that is he immediatly halloweth or sanctifieth and maketh holie others The father and the sonne sanctifie by him and therefore mediatelie 2 Who and what the holy ghost is THE holie ghost is the third person of the true and onelie god-head proceeding from the Father and the Sonne and coeternall coequal and consubstantial with the Father and the Son and is sent from both into the harts of the Elect to sanctifie them vnto eternal life Here are we to say the same thinges of the Godhead of the holy Ghost which haue bin spoken before of the Godhead of the son For this definition is also to be prooued and confirmed by the proofes of the same foure partes 1 That the holy Ghost is a person 2 That he is the third person or that he is other distinct from the father and the Sonne 3 That he is true God with the Father and the Sonne or that he is equall to the Father and the Sonne 4 That he is of the same God-head with the Father the Sonne or that he is consubstantiall vnto both FIrst therefore that the holy ghost is a person is prooued 1 By his apparitions Because he hath appeared visible Luk. 3.22 The holy ghost came downe in a bodilie shape like a Doue Act. 2.3 And there appeared vnto them clouen toungs like fire and it that is the fire or the holie ghost sate vpon each of them Seeing then the holy Ghost descended in bodilie shape vpon Christ and sate vpon the Apostles it followeth that he is subsisting For no qualitie or created motion of minds or hearts is able to doe in like manner For an accident doth not only not take vpō it any shape but standeth in neede of some thing else in which it selfe should consist and bee Neither is the aire the place or subiect of holinesse godlinesse loue of God and other spiritual motions but the mindes of men 2. He is proued to be a person because he is called god 1. Cor. 3.16 Know yee not that yee are the temple of god and that the spirite of god dwelleth in you Acts 5.3 Why hath satan filled thine hart that thou shouldest lie vnto the holie Ghost And in the next verse he saith Thou hast not lied vnto men but vnto god See also Isai 40.7.13 Actes 28.25 Ephes 4.4.30 Howesoeuer then the aduersaries of this doctrine gtaunt the holy Ghost to be God yet this cannot bee but he must be a subsistent or person seing God is a being but our godlinesse goodnesse Godly motions and other diuine affections cannot be called God 3. He is a person because he is the author of our Baptisme and we are baptized in his name that is by his commaundement and wil. But wee are not baptized by the commaundement and wil of a deade thing or of a thing not existing neither are wee baptized in the name of the graces or giftes of God 4. Because the properties of a person are attributed vnto him as that hee teacheth that he distributeth giftes euen as he wil that he comforteth confirmeth ruleth raigneth likewise that hee sendeth Apostles that hee speaketh in the Apostles Luke 12.12 The holie Ghost shall teach you in the same houre what yee ought to saie So also he declareth the thinges to come Ioh. 16.13 The spirite of truth wil shewe you the thinges to come Hee giueth prophecies he commaundeth and willeth that the Apostles be separated and lastlie he appointeth teachers in the church All these are thinges proper vnto a person existing intelligent endued with a wil working
are to bee attributed as proper functions vnto the Holie ghost For those also doth the Father and the sonne work by the holie ghost according as it is saide Wise 1.7 The spirite of the Lord filleth all the world Aunswere To the assigning of a work as proper vnto the holie ghost is required not onelie that it be immediatlie done by him but in such wise also as that he be acknowledged and worshipped therein Nowe there doth the holie ghost woorke properlie where he sanctifieth and halloweth for therefore also is he called holy 4 Of whom the holy Ghost is giuen and wherefore HEE is giuen of the Father the Son also by the Son of the Father but not by the Father For the Father giueth the holy ghost frō no other but frō himself as who is of no other but of him-selfe neither worketh from any other but from himselfe The sonne giueth the Holy Ghost from the Father from whom also him-selfe both woorketh and is That hee is giuen of and from the Father these testimonies doe confirme Act. 1.4 Hee commaunded them to waite for the promise of the Father Act. 2.17 J will powre out of my spirit vpon all flesh Iohn 14.16 vers 26. I will praie the Father and hee shall giue you another comforter The Father will send him in my name That the Holy ghost is giuen of the sonne these testimonies doe proue Iohn 15.26 I will sende you from the Father the spirit of truth Iohn 16.7 If I depart I will send him vnto you Acts. 2.33 Since hee by the right hand of God hath bin exalted and hath receiued of his father the promise of the Holy ghost hee hath shedde forth this which yee now see and heare Wherefore the sonne also giueth him but in this order that the sonne sendeth him from the Father whence is gathered a strong argument for proofe of Christes godhead For who giueth the spirite of god and who hath any right or title vnto him but god For the humane nature of Christ so far off is it that it should haue this right and power to send the Holy ghost that contrarilie it selfe was hallowed and sanctified by the Holy ghost Now wee are so to vnderstand this giuing of the goly ghost as that the Father is effectuall and forcible by him and that because the holy Ghost will the Fathers will going before woorke and effectuate this Here is then to be obserued the order of operation which is heere kept in working The Fathers will goeth before the will of the Sonne and the holy Ghost followeth The cause wherefore hee giueth vs the holy ghost is none other but onely of his free Election through the intercession of his sonne Ephes 1.4 Which hath blessed vs with all spirituall blessings in heauenlie thinges in Christ as he hath chosen vs in him before the foundation of the world Iohn 14.16 I will praie the Father and hee shall giue you another comforter The sonne giueth vs him or he is giuen by the sonne because he hath obtained for vs by his merit that he should be giuen vnto vs. 5 Vnto whom the holy Ghost is giuen THE spirit of sanctificaton is giuen to the Elect only Iohn 14.17 The world can not receiue him because it seeth him not neither knoweth him Or the holy Ghost is giuen to the whole Church or assemblie of those that are called both to the Elect and to hypocrits and furder he is not otherwise giuen vnto them than as themselues also be willing and desirous of him and then is augmented and encreased in them if they perseuere To the Elect he is giuen not onelie as concerning the knowledge of gods doctrine but also as concerning regeneration faith and conuersion because besides that he kindleth in them the knowledge of Gods truth and wil he doth further also regenerate them and endowe them with true faith and conuersion But to Hypocrites the holie ghost is giuen only as touching the knowledge of doctrine which is not profitable vnto saluation to them as it is vnto the Elect and chosen For vnto the Elect the holy ghost is so giuen that he worketh and effectuateth in them his gifts to their saluation and themselues also may know and feel by those giftes imparted vnto them the holy Ghost dwelling in them Hence it is apparent how the knowledge of tongues sciences and the like gifts bestowed on the Heathen differ from those which are bestowed on the church For they who amongest the Heathen excelled in the knowledge of tongues and good arts and thinges profitable had indeede the giftes of God but not the holy ghost whom none are saide to haue but they whom he hath sanctified and who acknowledge him to be the author of the giftes receiued We must obserue heere that the holie ghost is giuen either visiblie when he bestoweth his gifts adioyning outward signes and tokens or inuisibly when he bestoweth his giftes without signes or tokens He was giuen visiblie vnto the Apostles and others in the primitiue church Actes 2.3 There appeared vnto them clouen tongues like fire and it sate vpon each of them Actes 10.44 The holie Ghost fel on al them which heard the word And these and other like speeches are so to bee expounded as that the signe taketh the name of the thing it selfe and therefore that is affirmed of the thing which agreeth vnto the signe by which signe the holy Ghost witnesseth his presence and efficacie So also Iohn sawe the holie Ghost descending on Christ in bodilie shape like a Doue Hee sawe then the shape of a Doue vnder which god shewed the presence of his spirite wherefore wee must not thinke that there is local motion in God but his presence operation which hee sheweth and exerciseth in the church For the Holie ghost is spread abroad euery where filleth both heauē earth In which respect hee is said to bee giuen sent powred out when by his effectual and forcible presence he doth create stirre vp and by litle and litle perfect his gifts in the members of the church 6 How the holy ghost is giuen and receiued HEE is giuen after an ordinarie waie by the ministerie of the Woord and by the vse of the Sacramentes and first in manifesting himselfe vnto vs through the studying and meditation of the doctrine of the gospel For when he is known of vs he wil communicate himselfe vnto vs and when hee sheweth himselfe to be knowen of vs he dooth also renue and reforme our hearts So did hee woorke in the Elect by Peters Sermon in the daie of Pentecost Actes 2.37 Likewise hee wrought in Cornelius and the rest there present by the same Peter speaking Actes 10.44 But yet notwithstanding he doth so work by the word and Sacraments as that he is not tied to these meanes For hee conuerted Paul in his iourney Hee furnished Iohn Baptist with his giftes while hee was yet in the wombe Secondly he is giuen by woorking a
was neither to last continually neither did it binde consciences for feare of the wrath of God if these things were not obserued but it dured but for a time for their infirmity who were conuerted from Iudaisme to Christ or were to be conuerted as Paul doth at large teach 1. Cor. 10. To these they ad the examples of the Church whom they say Obiection 4 euen from the Apostles to these verie times to haue beleeued and obserued some thinges not onelie not deliuered in the Scripture Present examples but contrarie to the Scripture They bring forth the selfesame decree of Ierusalem concerning things offered to idols and blood which being made of the Apostles and expresly set downe in the Scripture was yet abolished by the Church But it hath bin already ready said that that constitution was made not that it should last for euer but for a time for a certaine cause euē for the infirmitie of the Church which was gathered from among the Iewes and after that cause ceased that ordinance taketh place no longer Neither yet did it at that time fetter mens consciences as if the worshipping or offending of God did lie in it wherefore the abrogating of it is not contrarie but doth verie well agree with it To these also they recken the obseruing of the Lords Daie We trulie as we doe beleeue this to be an Apostolick tradition perceaue it to be profitable and a farre other maner of one then for the most part they are which they would faine thrust vpon vs vnder the Apostles name so we doe not put anie worship of God to consist in this thing but know it to be left arbitrarie vnto the Church Euen as Coloss 2. it is said Let no man condemne you in respect of a holie daie But they affirme also that some things not written are beleeued which yet to call in question we our selues confesse to be vnlawful as That infantes are to be baptised That Christ descended into Hel That the Sonne of God is cōsubstantial vnto the eternal father But they are too impudent if they take vnto themselues a licence of hatching newe opinions because the Church for to expound the meaning of the Scripture vseth some where wordes which are not extāt in the Scripture But impious are they blasphemous if they saie the doctrine it self which the Church professeth in these wordes is not extant in the Scriptures 5 Obiection The holie Ghost is to teach the Church therfore not the Scripture They say also that the holy Ghost is promised the Church that it may teach those things which ar not deliuered in the Scriptures as Iohn 14. But the cōforter which is the holy Ghost whō the father shal send in my name he shal teach you al things And cap. 16. whē the spirit of truth shal come he shal lead you into al truth But here they maliciously omit that which is added And shal bring all things to your remembrance which I haue told you Again He shal beare witnes of me Again He wil reproue the world of sin of righteousnes of iudgement Again He shal glorify me for he shal receiue of mine shall shew it vnto you For out of these it is manifest that the holy Ghost should speake nothing but that which was writtē in the Gospel Christ himself had before time taught his disciples so far is it that he should bring any thing contrary to thē For neither can he dissent frō Christ nor frō himself So also when they alleadge that of Ier. 31. I will put my Lawe in their inward partes and in their harts will I write it And 2. Cor. 3. Ye are the Epistle of Christ written not with incke but with the spirit of the liuing God not in tables of stone but in fleshie tables of the hart they doe not marke that the spirite cannot speake in mens hearts contrarie vnto these things which he reuealed in the Scripture neither would God write anie other Law in mens harts but that which is alreadie reuealed and written and that therefore the Apostle Paul opposeth not the matter written but the manner of writing in tables and hearts one against another for because that the same was written in both but there with ink and here with the spirit of God It hath lesse colour which they goe about to builde out of that place to the Philippians cap. 3. If you be otherwise minded God shall reueile euen the same vnto you If therefore saie they the Church think anie thing different from the written woorde that proceedeth from the holie Ghost For the Apostle comforteth and cōfirmeth the godly that albeit they did not vnderstād somewhat of that which there hee had written or were of another iudgement in it yet that hereafter they should bee taught it of God and should know those things to bee true which he had written Whenas therefore it is denied that the holy Ghost reuealeth any thing diuers from that which is written the rule maistership of the spirit in the Church is not taken awaie but the same spirit is matched with him selfe that is with the rule of Scripture least those thinges should be thrust vpon vs vnder his name which are not his Further they make their boast that the Church cannot erre 6 Obiection The Church doth not er and that therefore the decrees of the Church are of equall autoritie with the holie Scripture because the Church is ruled by the same spirite by which the Scripture is inspired euen as it is promised Matth. 18. If two of you shall agree in earth vpon any thing whatsoeuer they shal desire it shal be giuen them of my Father which is in heauen For where two or three are gathered in my name there am I in the middest of them And cap. 28. I am with you alway vnto the end of the world So 1. Ioh. 2 Yee haue anointment from him that is holy and yee know all thinges Likewise The anointing which yee receaued of him dwelleth in you and yee neede not that any man teach you But as the same annointing teacheth you of all thinges and it is true and is not lying and as it taught you yee shall abide in him But first of all wee know that it is the true Church onely 1 Aunswere The true Church Mat. 13. Mar. 4. Luk. 8. which erreth not and is ruled by the holy spirite which is gathered in the name of Christ that is which heareth and followeth the voice of the Sonne of God And therefore these things doe nothing appertain to a wicked multitude which openlie maintaineth doctrine contrary to the Gospel though it neuer so much vaunt of the Churches name yea and beareth sway and rule in the Church according to that which is said To him that hath shal bee giuen But from him that hath not euen that which hee seemeth to haue shall bee taken away So did the Pharisees and Sadduces amongst the Israelits er
or internal external common to al three internal appropriated vnto the person Here is to be obserued that the workes of the persons are of two sortes namely Their woorkes inwarde and their woorkes outward The inward or internal workes of the persons are those which the persons haue and exercise one towardes another By these actions or properties are the diuine persons distinguished and described For the father is the first person which hath not his essence and beeing from any other neither begotten nor proceeding but being of himself he begot from euerlasting the sonne from him proceeded the holy Ghost The sonne is the second person of the Godhead begotten from euerlasting of the father This generating or begetting of the Son is the participating of the whole diuine essence wherby the son receiueth from the father the same essence wholely and entirely which the father hath and reteineth For the diuine essence being infinit and indiuisible there cannot some part thereof bee seuered and imparted to another as it commeth to passe in creatures but it must needs bee wholy imparted vnto him vnto whomsoeuer it is imparted The holy ghost is the third person of the deity proceeding from euerlasting from the father and the sonne But begetting proceeding differ For to be begotten or to be born is for another man or another person to bee produced out of the substance of him that begetteth by waie of birth as the sonne is borne of the father Proceeding is a communication of the diuine essence whereby the third person onely of the Godhead receiueth from the father and the sonne as the spirite from him whose spirit it is the same whole essence which the father and the son haue retaine As therefore he that begetteth is one person hee another that is begotten In like maner the holy ghost also is another person from the father the son from whom he from euerlasting ineffably is produced or hath his being by proceeding or issuing yet for al this there is but one and the same diuine essence of these three persons albeit the father as the foūtaine of the deity hath his beeing from no other but from himself the son begotten of the father the holy ghost proceeding from the father and the Sonne 2 The outwarde or external woorkes of the persons are those which are done towards the creatures and on them by them through the wil and power or efficacie of the father the son the holy ghost but yet that order stil of the persons beeing kept as that the father is the fountaine of the operations of the son the holy Ghost doth al things not of any other but of himselfe The Sonne and the holy Ghost doe not work of themselues but by themselues that is the Son worketh the fathers wil going befo e the holy Ghost woorketh the will going before both of the Father the Son Obiect Whose works are diuerse their essence also is diuerse The external works of the Father the Sonne and the holy Ghost are diuerse Therefore their essence also is diuerse Answere vnto the Maior we make by inuerting it thus Nay rather because the persons are infinit there must needes bee but one essence of all Because the inward operation is the communication of the essence and therefore the diuersity of externall woorks doth not import diuersitie of essence THE FIRST PART OF THE CREEDE OF GOD THE FATHER CREATOR I BELEEVE in God the father Almighty Creatour of heauen and earth To beleeue in God is to beleeue 1. That there is a God and hee such a one as hee hath manifested himselfe in his woord and woorkes 2. That he is such a one to me and that whatsoeuer he hath manifested of his nature hee will apply and refer to my safety Obiect In the Creed the father only is said to bee God The word God in the creede is ment essentially to all three persons not personallie to one Therefore the son the holy ghost are not god Ans We deny the antecedent Because the name of god in the creed is put essentially cōpriseth al 3. persons that is it is put for God the father the Son the holy Ghost These 3. therefore The Father the Son the holy Ghost are one subiect by appositiō of the word God as if it should bee saide I beleeue in one God who is the Father the Sonne and the holy Ghost The rest which commeth betweene each of these in the Creede appertaine to the description of each person and this is easily proued First these words I beleeue and the particle in are referred after the same maner and sense to al three persons For it is as well said I beleeue in the Son and I beleeue in the holy ghost as I beleue in the father But we may beleue but in one god Wherefore as we beleeue in the father in that he is God so beleeue wee also in the Sonne and the holy ghost because they are God When then it is said I beleeue in the sonne I beleeue in the holy ghost in both places is necessarily vnderstoode the woord God Furthermore if of these woordes of the first article it followe that the father onely is God then of the same words by the like reason it should followe that the Father onlie is omnipotent and creatour of heauen and earth which the whole Scripture crieth to bee most false But of especiall consideration is this name of God but only once mentioned in the Creede thereby to signifie that the true God is but only one One thing to beleeue God an other thing to beleue in God Wee are moreouer to obserue in this place that it is one thing to beleeue God another thing to beleeue in god For that sheweth a faith of knowledge or historicall this declareth true faith or confidence To beleeue god if wee speake properly is to beleeue there is a GOD and hee such a one according to whatsoeuer is ascribed vnto him as he hath manifested himselfe in his woorde To beleeue in god is to be perswaded that whatsoeuer God is is said to be he is al that and referreth it all to my safety for his sonnes sake that is to resolue that he is such a one towards me What is to beleeue in the father and why God is called a father To beleeue in the Father is to beleeue 1 That hee is the Father of our Lorde Iesus Christ 2 That he is also my father for Christs sake that is that he beareth a fatherly good will towards me as hauing adopted vs by Christ in Christ to be his sonnes God is called a Father First In respect of christ his onlie begotten naturall Sonne Secondly In respect of all creatures as he is Creator preseruer of them all Thirdly In respect of the elect whom beeing adopted in his beloued Sonne he regenerateth Wherefore GOD is our Father in respect both of our
a sonne and a man and yet the manhoode or to be a man is one thing the fatherhoode or to bee a father another but there is not one subsistent which is the father and another subsistent which is a man but one and the same subsistent is both because both manhoode and fatherhoode is in him manhood absolutely fatherhood respectiuely as in regard of his Sonne Of the worde essence also it is furder to be noted that God or the Deitie or diuine essence is not in respect of the persons the same which the matter in respect of the effect because God is vnchaungeable neither is compounded of matter and forme Therefore we cannot say wel Three persons are or consist of one essence Neither is it as the whole in respect of the parts because God is indiuisible Wherefore it is not well saide that the person is a part of the essence or the essence consisteth of three persons for euery person is the whole diuine essence one and the same Neither is it as the general to the speciall because the persons are not specials but indiuiduals Neither is it simplie as the special to the indiuiduals because the diuine essence it selfe is indiuiduall or one in number and the persons are not another or a diuerse or a separated thing from the essence but euery person is that essence Therefore it is well said God or the Diuine essence is the father is the sonne is the holy ghost Likewise The three persons are one God or in one God Againe they are one and the same essence nature diuinity wisedome c. They are of one or the same essence nature diuinitie c. Yet it cannot bee saide well they are of one God Wherefore the diuine essence is in respect of the persons as a thing after a rare and singular maner communicated in respect of those things vnto which it is common For neither is there the like example of community in any created things For a generall is a certain thing common to manie specials a general and special to manie indiuiduals but yet so that they are affirmed of those manie plurallie not singularlie as that the father and the sonne or this father and sonne are two liuing creatures two men But wee maie not speake after this sort of God and the diuine persons as to saie the father and the sonne are two Gods two spirites two omnipotentes c. Because there is but one GOD one spirite one omnipotent c. Wherefore that affirmation the father is God the Son is God the holy Ghost is God is a true affirmation affirming that which is more common of a thing which is more restrict that is affirming the essence of the indiuidual which hath in some sort an analogy and proportion only with the speciall affirmed of his indiuiduall but is not at al the same nor of the same kind 6 Whether these names are to be vsed in the Church THese names are to be vsed and reteined in the church Obiection But these names namely Essence person and Trinitie are not in the Scripture therefore they ought not to be vsed and reteined in the Church Answere These names which are not in the Scripture neither the words themselues nor the sense of them are not to be vsed but both the names them selues of essence and person are found in the Scripture and the thing also or the doctrine it selfe concerning them The name Essence is expressed by the name of Iehoua which is frequent in the Scripture Likewise by the name of Beeing which often also offereth it selfe in the Scripture Exod. 3.14 I am that I am Reuel 1.8 Which is and which was and which is to come The woorde Person is expressed by the greeke woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. which woord is there interpreted Person The ingraued forme of his person The name of Trinitie is signified 1. Iohn 5.7 There are three which beare recorde in heauen the father the woorde and the holie ghost and these three are one And this for the names themselues Now for the thing As often as is mentioned one Iehoua so often is mentioned one essence As often as the Father the Sonne and the holie ghost is called Iehoua so often the three persons of the Diuinitie are expressed that is three subsisting three vnderstanding c. And this aunswere yeeldeth the first cause why these woordes ought to bee reteined in the Church because namelie they are extant in the holie Scripture either in woordes or in sense and meaning The Second cause is because they are fit to expound the phrase and speech of the Scripture vnto the vnlearned And furder if no woordes were to bee vsed but such as are extant in the Scriptures all interpretation shoulde bee taken away For interpretation requireth that the words of Scripture bee expounded to the vnlearned by such words as being more vsual in other languages or matters doctrines are more easie for them to vnderstand paueth and maketh plaine away vnto them for the vnderstanding of the speech and phrase of Scripture The third cause is that the sleights and sophismes of heretiques which for the most part they goe about to cloake and couer with the woords of holie Scripture are more easily espied and taken heede of if the same things bee expounded in diuerse woordes and those especiallie short perspicuous and significant So the sectaries and followers of Seruetus do confesse that the Father the Sonne and the holy ghost are one God but not one in essence but by propagation that is that they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same in substance but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like in substance Likewise they graunt the Sonne to be true God but they deny him to bee the same in substance with his father But therefore is it that heretiques will none of the Churches phrase speech because they dislike the thing it selfe For if there were a consent an according in the thinges we shoulde easily come to an agreement about the woordes 7 How many persons there be of the Diuinity or God-head IN one diuine essence are subsisting three persons Three persons are one God and one God is three persons and those truely distinct one from another by their properties namely the Father the Sonne and the holy Ghost each of which three persons notwithstanding are one and the same God eternal infinit most perfect in himselfe And these persons are consubstantiall and coeternal without any confounding of their properties and respects as also without anie disparagement or inequalitie betweene them And that there are three persons each of which are that one true God creatour of all thinges is prooued first by testimonies of Scripture which are taken partly out of the olde Testament and partly out of the newe The old Testament yeeldeth vs many testimonies Gen. 1.2 The spirite of God mooued vpon the waters Then God said let there be light Exod. 3.2 The Lorde is
saide to haue appeared vnto Moses in a flame of fire out of the middest of a bushe Steuen Acts. 7.30 calleth him the Angell of the Lorde which is Christ the Sonne of God euen that Angell of the great counsaill Isay 61.1 The spirite of the Lorde God is vpon me therefore hath he annointed mee he that sent me to preach good tidinges vnto the poore to binde vp the broken hearted Heere the spirite is discerned both from him that annointeth and from him that is annointed Hee is discerned also by his giftes because he saith Vpon me that is dwelling in me sanctifieng me Therefore these be three diuerse persons subsisting But yet there are both mo and more cleare testimonies in the newe Testament Mat. 28.19 Teach all nations baptising them in the name of the father and the Sonne and the holy Ghost Iohn 14.26 The comforter which is the holy Ghost whom the father will send in my name Ioh. 15.26 When the Comforter shal come whom I wil send vnto you from the Father euen the spirite of trueth which proceedeth of the Father 2. Cor. 13.13 The grace of our Lord Iesus Christ and the loue of God and the communion of the holie Ghost be with you al. In this saying of the Apostle inuocation is ioyned with an application distinction of the 3 persons By grace he meaneth the benefites of Christ by Loue the acceptation whereby GOD for his Sonnes sake doth receiue vs into fauor by the communion of the holie ghost his gifts which are common vnto the godly 1. Iohn 5.7 There are three in heauen which beare record Tit. 3 5 God saued vs by the washing of the new birth and the renewing of the holie ghost which he shed on vs aboundantlie through Iesus Christ our Sauiour Heere hee maketh three authors of our saluation Ephes 2.18 Through him we haue an entrance vnto the father by one spirite Gal. 4.6 God hath sent forth the spirit of his sonne into your harts Therefore it is one spirit which the father the Sonne sendeth Secondly The same is proued by those places of Scripture which giue vnto these three the Father the Sonne and the holie Ghost the name of Iehoua and true God In like manner those places wherein those thinges which are spoken of Iehoua in the old Testament are in the newe referred expressely and most plainly to the Sonne and the holy Ghost Thirdlie those places which attribute the same whole diuine essence to the three and shew that the Sonne is the proper Sonne of the father most truly begotten of him and that the holy ghost is the spirit of the father and the Sonne and that so proper and peculiar as that he is and proceedeth of God which is the father and the sonne The sonne therefore and the holie Ghost haue the same and that whole essence of the Deity which the Father hath The Sonne hath it communicated of the father by beeing borne of him and the holy Ghost of the father and the sonne by proceeding from them Fourthly those places which giue vnto the three the same attributes or properties and perfections of the diuine nature namely eternity immensity omnipotency c. Fiftly those places which attribute to the three the same effects or works proper vnto the Deitie namely creation preseruation and gouernment of the world as also miracles and the saluation of the Church Sixtlie those places which yeeld to the three equall honour and worshippe and such as agreeth to the true god alone By this consent therefore of the olde and newe Testament it is confirmed that one GOD is three persons truely distinct and those three persons are one God By this also we vnderstand that it is truly said that the father is other from the sonne and the holie ghost and the holie Ghost other from both but not truly that the father is another thing from the sonne the sonne another thing and the holy ghost another thing For to be another thing betokeneth a diuersitie of essence to be other a diuerse manner of existing or a distinction of person Nowe the three distinct persons haue not a diuerse Deity but one and the same in number 8 How the three persons of the godhead are distinguished THese persons are distinguished two waies The three persons distinguished by their inwarde workes mutuallie directed towardes one another by their inward woorkes and by their outward woorkes Their inwarde works are those which the persons haue and exercise one towardes another By these then they are distinguished in that the father is and existeth of himselfe not from another Hee begot the Sonne inspired the holy Ghost by communicating his essence vnto them after an vnspeakable manner The sonne hath his beeing from the father beggotten of him from euerlasting that is he hath the same essence with the father but communicated vnto him from the father The holie ghost proceedeth from euerlasting from the father and the Sonne that is hath the same essence but communicated vnto him from the father and the Sonne Obiection That which is not vnderstoode cannot be discerned or distinguished the manner of the begetting and generating of the Sonne and of the proceeding of the holie ghost is not vnderstoode Therefore they cannot bee discerned or distinguished Aunswere Those things cannot be discerned which are not at all vnderstoode neither in respect of the proper causes thereof nor in respect of the effects But that the son is begotten of the father and the holy ghost proceedeth from the father and the sonne we know out of the holy Scriptures We vnderstand also in some sort what this is namely the sonne to be begotten of the father For to bee borne or to be begotten is to be produced out of his essence who begetteth to haue his essence communicated vnto him of him who begetteth Albeit the maner whereby the eternal father communicated his essence the same whole and entire vnto his son we conceiue not The like also is to be vnderstood concerning the proceeding of the holy ghost Here is to be obserued also that it is truly said The son is begotten The holie ghost proceedeth Likewise The diuine person is produced begotten proceedeth of the essence of the father or of the father and the son But not truly The diuine essence is produred or begotten or proceedeth Yet truly it is said The diuine essence is giuen communicated to another receiued of another The reason hereof is for that to bee giuen communicated receiued The person not the essence of the Sonne is begotten stretcheth further than to bee produced begotten or to proceede For not whatsoeuer is giuen communicated receiued is also begotten Further that is said to bee begotten not which is communicated to the thing begotten but that vnto which the substaunce of him that begetteth is communicated So the essence of GOD the father is not begotten or produced from another and yet the selfe same essence of it selfe subsisting is giuen and
goodnesse dooth he preserue administer and rule the woorlde created 6 Euerie positiue thing and all good is from God 6 Autor of all good as the first cause and chiefe good But not only substaunces but all their motions and actions are a certaine positiue thing good Therefore all motions also haue God their first cause and are done by his wil. 7 Hee that will the ende or consequent of anie euent 7 God maker and disposer of the meanes which bring to euerie end will also the meane or euent which goeth before But GOD will the ends of all things which are doone Therefore he will also all precedent euentes either simply and absolutely or in some sort and respect 8 God is the first cause of al things 8 He the first cause Therefore all thinges depend on him 9 An vnchangeable prescience or foreknowledge dependeth of an vnchaungeable cause 9 His vnchangeable foreknowledge of all thinges God foreknoweth all thinges vnchangeablie from euerlasting Therefore this his foreknowledge must depend of an vnchaungeable cause But there is no vnchangeable cause beside the wil of God Therefore al things depend and are gouerned of the wil of God 2 WHAT THE PROVIDENCE OF GOD IS THe prouidence of god is the eternal most free vnchaungeable The definition of Gods prouidence most iust wise and good counsail of god whereby he worketh al good thinges and permitteth also euil thinges to bee doone and directeth al things both euill and good to his glorie and the safety of his chosen The explication of the parts of the definition seuerally 1 Counsel 1 By the name of counsell is comprehended An vnderstanding or prescience and foreknowledge of things to come or to be done of the causes for which they are or are not to be doone Likewise a will effecting or woorking a thing for certaine causes and that in due time and order Prouidence therefore is the prescience and forcible wil of God Psal 33.11 The counsel of the Lord standeth for euer Isaie 46.10 My counsel shall stand Prescience is a knowledge whereby God knew from euerlasting not so much what himselfe was or is to doe as what not himselfe but others would and wil doe as sinnes And this prescience belongeth to vnderstanding Prouidence Predestination though they agree in this that both are of those things only which god himselfe purposed to do yet they differ because prouidence extendeth to al things and to al the works of god but predestination is extended properly to those creatures only which are endued with reason Predestination is the most wise eternall vnchangeable decree of God whereby he deputed destined euery man before he was created to his certaine vse and end God predestinated no man to commit sinne though he foreknew sinne before 2 Eternal 2 That this counsel is eternal cannot bee denied because seeing neither the ignorance of any thing nor encrease of knowledge nor change of wil falleth into God it is certain that he knew and decreed al things from euerlasting Pro. 8.22 The Lord hath possessed me in the beginning of his way Isa 46.10 Which declare the last things from the beginning from old the things that were not done Ephes 1.4 Hee hath chosen vs in Christ before the foundation of the woorlde 1. Corint 2.7 Wee speake the wisedome of God which hee had determined before the world 3 Most free 3 Most free that is a decree which was made from euerlasting of all thinges and euentes as it pleased him of his greate wisedome and goodnesse when hee had perfect power otherwise to haue directed his counsell or else to haue omitted it or to haue done thinges otherwise than hee decreed to doe them by his counsel Psal 115.3 Hee doth whatsoeuer he wil. Ier. 18.6 As the clay is in the potters hand so are you in mine hand 4 Vnchangeable Because neither error of counsell 4 Vnchangeable nor any change or mutation falleth into god but what he hath once decreed from euerlasting that as beeing most good and right doth he bring to passe 1. Sam. 15.29 The strength of Israel wil not lie nor repent Mal. 3.6 I am the Lorde I chaunge not 5 Most wise This is shewed both by the woonderfull course of things and euents in the world 5 Most wise and by the scripture it self Iob. 12.13 With him is wisedom and strength he hath counsel and vnderstanding 6 Most Iust Because the wil of God is the onely fountaine and the chiefe rule of all iustice manifested and declared in the Lawe Whatsoeuer therefore GOD will 6 Most Iust or hath decreed or doth woork it is simply and in it selfe iust whether we know or not knowe the manner how it is iust 2. Chro. 19.7 There is no iniquitie with the Lord our God neither respect of persons Dan. 9.14 7 Whereby god worketh This is added that wee maie knowe the counsel of God not to be idle 7 Effectual in working but effectual and forcible in working For god not only once created things bestowed on them a vertue and force whereby to work but also doth preserue and moue by his presence and continual working al things at his pleasure No creature whether great or smal can either be or moue or do or suffer anie thing except God effectually preserue moue and gouern it Act. 17. In him we liue and moue haue our being And God worketh al things by his sole and eternal wil without any labour or motion For to wil in him is both to be able and to do and contrary his power and action is his very eternal and vnchangeable wil. For in god the wil is not disioined from his efficacy and woorking as it commeth to passe in creatures The working or operation of God is two-fold General The general and special working of God whereby hee susteineth and gouerneth al things especially mankind special wherby he beginneth the saluatiō of his chosē in this life and perfecteth it in the life to come 1. Tim. 4.14 God is the sauior of al men specially of those that beleeue Ro. 8.14 As many as are led by the spirit of god they are the sons of god An other diuisiō there is of gods working wherby it is diuided into immediate The Immediate working of God and mediate working Immediate working is when beside or contrarie to the meanes and order setled by him in nature he woorketh what he will as in all miracles which are described and declared to this end that we might learne that God dooth woorke most freely either by meanes or without them For that all those miracles are not wrought without diuine power both experience teacheth vs in asmuch as they cannot bee wrought by the power of any creature and the Scripture witnesseth as Psalm 136.4 Which onely dooth great woonders Exod. 8.19 This is the finger of God Gods Mediate working Mediate woorking is when God by creatures
common to all three persons yet the order and manner of woorking is different and appropriate to eache But the Ransome the Sonne onely hath paied Secondly The Sonne is called the onelie Sauiour in respect of the creature to whom hee is opposed and from whom hee is discerned that is from the woorke of saluation not the Father and the holy Ghost but the creatures onely are excluded For no creature deliuereth from sinne and death So 1. Corinth 2.16 it is saide The thinges of god knoweth no man but the Spirite of god But it followeth not hereof that the Father and the Sonne knowe not themselues For the Spirite in that place is compared with the creature not with the Father and the Sonne Replie But there haue beene manie Sauiours of the people and some of them also called by the same name as Iosua Therefore not CHRIST onelie is Sauiour Aunswere Other were termed Sauiours but in a most diuers respect First Because they carried a type of this IESVS as our true onelie and designed Sauiour by GOD. Nowe albeit the Patents of Iosua when they gaue him this name coulde not so much as suspect that by him shoulde come the deliuerie of the people of Israell yet was it decreed with GOD from euerlasting that hee as also others shoulde bee a type of the onelie Mediatour and Sauiour Wherefore by his secrete and vnknowen prouidence hee so mooued and ruled his Parentes willes that they shoulde call him Iosua Secondlie GOD by them bestowed onelie corporall and temporall benefites vpon the Israelites But by this Iesus he saueth all the chosen dispersed through the whole world from all euils both of bodie and soule from sinne and death euerlasting Thirdly Christ is the author of all good things both temporal and eternall and these he by his owne efficacie bestoweth on whom he will They were onelie instruments and ministers by whom Christ gaue safety and benefites temporal to the people 2 Iesus is the perfect sauiour 2 Moreouer that this Iesus is the perfect Sauiour and doth most perfectlie deliuer vs from all euils these places testifie Col. 2.9 In him dwelleth all the fulnes of the godhead bodilie And verse 10. Yee are compleat in him that is Christ is that one and perfect God the fountaine of all knowledge and good therefore he is sufficient for your saluation he who hath Christ cannot bee ignoraunt or want any of those thinges which are necessarie to eternal blessednes neither hath any need to aske them elsewhere 1. Iohn 1.7 The bloud of Iesus Christ clenseth vs from all sin Hebr. 7.25 Christ is able perfectlie to saue them that come vnto God by him seeing he euer liueth to make intercession for them Against the Papists merits and intercessions of saintes Hereof in the 3â— question of the Catechisme is inferred a notable consequence against the Papists who couple their owne woorkes and the intercessions of Saintes with Christes merite and intercession namely that they indeede spoile and robbe Iesus of this glorie whereby hee is the perfect and onelie Sauiour Which is also true of them who seeke for but the least iot of saluation or felicitie in themselues or other thinges without Christ The collection is this He is the perfect and onelie Sauiour who bestoweth saluation neither iointlie with others nor in part onelie but full intire and whole But this Iesus the sonne of Marie is that Sauiour which is the onelie and perfect Sauiour whereof demonstration hath beene made a little before Wherefore hee bestoweth saluation neither iointlie with others neither part thereof onlie but he alone performes the whole and by a consequent they who ioine moe intercessours with Iesus or craue and expect anie part of saluation elsewhere doe indeede denie the onelie Sauiour Iesus Obiection To pray for others is to make intercession God will that one should pray for another as the Saintes for Saintes Therefore he will that one make intercession for another And by a consequent the glorie of Christ is not impeached if the intercessions of Saints be adioined vnto his intercession Answere There is an ambiguitie both in the woorde Praier and in the word Intercession God wil that one pray and make intercession for an other But this they must doe not standing on the worthines of their owne intercession and merites but on the worthines of the intercession and merites of the onely Mediatour Christ Christ maketh intercession for vs because he prayeth will and obtaineth and effectuateth it himselfe that for his owne sacrifice and prayers wee may bee receiued of God the father into fauour and bee reformed according to his image Christ therefore maketh intercession for vs by the vigour and vertue of his owne proper worthines and merite for his own worthines be is heard and obtaineth what be desireth After this sort doe not the Saints make intercession one for another Wherefore seeing the Papists faigne that the Saintes doe by their owne merites and praiers obtaine for others grace and certain good thinges at Gods handes they manifestly derogate from the glorie of Christ and denie him to bee the onelie Sauiour 2 From what euils he saueth vs. HE deliuereth vs from all euils of all both crime Christ saueth vs from all euils both of crime and paine and paine most fullie and perfectly Math 1.21 He shal saue his people from their sinnes 1. Iohn 1.7 The bloud of Iesus Christ clenseth vs from all sinne that is that it may not bee imputed vnto vs and that it may not raigne in vs but bee abolished and so wee at length leaue off to sinne Wherefore also hee deliuereth vs from all paine and punishment For the cause being taken away which is sinne the effect is taken away which is punishment Rom. 8.1 Now then there is no condemnation to them that are in Christ Iesus Iohn 10.28 I giue vnto them eternall life The saluation then which this our Sauiour Iesus Christ bringeth vs is righteousnes and life euerlasting Dan 9 24. Seuentie weeks are determined to finish the wickednes and to seale vp the sinnes and to reconcile the iniquitie and to bring in euerlasting righteousnes 1. Cor. 1.30 He is made vnto vs wisedome righteousnes sanctification and redemption 3 How he saueth HE saueth vs after two sorts First by his merite that is yeelding a sufficient punishment or satisfaction for our sinnes Christ saueth vs â— By his merit whereby hee hath merited for vs remission of sinnes reconciliation with God the holy Ghost saluation and life euerlasting Vnto this beare many places of holy Scripture witnesse in plentifull sort 1. Iohn 2.2 If anie man sinne wee haue an Aduocate with the Father Iesus Christ the iust And hee is the reconciliation for our sinnes and not for ours onelie but also for the sinnes of the whole woorld Rom. 3.25 Whom God hath set forth to be a reconciliation through faith in his bloud to declare his righteousnesse by the forgiuenesse of sinnes Rom 5
19. By the obedience of one manie shall bee made righteous Isay 53.5 Hee was wounded for our transgressions hee was broken for our iniquities the chastisement of our peace was vpon him and with his stripes wee are healed All wee like sheepe haue gone astraie we haue turned euerie one to his owne waie and The Lord hath laide vpon him the iniquitie of vs all 2. Cor. 5.21 Hee hath made him to be sinne for vs which knewe no sinne that we should be made the righteousnesse of God in him Gal. 3.13 Christ hath redeemed vs from the curse of the lawe when he was made a curse for vs that the blessing of Abraham might come on the Gentiles through Christ Iesus that wee might receiue the promise of the spirite through faith Gal. 4 4. God sent forth his sonne made of a woman and made vnder the lawe that is made an execration or curse Gal. 3.13 For we are deliuered not from the obedience but from the curse of the lawe that hee might redeeme them which were vnder the lawe that we might receiue the adoption of the sonnes Heb. 9.14 How much more shall the bloud of christ which through the eternall spirite offered himselfe without spot to god purge your conscience from dead woorkes to serue the liuing god Heb. 10.10 By the which will we are sanctified euen by the offering of the bodie of Iesus christ once offered By these and verie many the like places of Scripture it is manifest that for Christes merite wee are not onely freed from punishment the remission of our sinnes being obtained but are also reputed righteous before GOD adopted of him to bee his sonnes blessed endewed with the holy GHOST sanctified and made heires of euerlasting life Nowe this so great force and power fully and perfectly to deliuer vs Why Christs death was of such force as fully and perfectly to saue vs. and further to bestowe most perfectly saluation on vs the death and punishment of Christ which is a most perfect merite hath first by the worthinesse of the person because hee that suffered it is God Acts. 20.28 God hath purchased the church with his owne bloud Hebrewes 9.14 which through the eternall spirite offered himselfe Hereof therefore is it that the obedience of the Sonne in punishment or satisfaction surpasseth the righteousnes and punishment or satisfaction of all the Angels and is a sufficient price and merite for so many and so great blessinges Againe it hath this force by the greetiousnesse of the punishment because hee susteined the torments and feeling of GODS wrath for all the sinnes of the whole woorlde Hee descended into hell For hee suffered so great torments thâ—t euen those who are euerlastingly damned cannot sustaine so great and so sufficient afflictions and tormentes and therefore cannot satisfie the wrath and iustice of God Obiection The sufficient punishment for sinne must needes bee eternall But the punishment of CHRIST for our sinnes was not eternall Therefore was it not sufficient neither dooth it merite Aunswere The Maior hath not a sufficient enumeration either it must bee eternall as the reprobates punishment or equiualent to eternall as was the punishment of Christ for the causes euen now specified Secondly Christ saueth vs by his efficacie power 2 Christ saueth vs by his efficacie and powerful working operation whereby hee effectually applieth vnto vs his merited deserued benefits that is 1. He iustifieth vs by imputing vnto vs that satisfaction which he performed vnto the law for our sins 2. He giueth vs by the ministerie of his word the holy ghost by whom he worketh in vs both faith whereby we appling Christs merite vnto our selues maie be assured of our iustification in the sight of god through the force thereof also conuersion or the desire loue of new obedieÌ„ce and so by his word spirit he gathereth his Church 3. He confirmeth this his collected gathered Church defendeth and preserueth it in this life against the force of Diuels and the world and against all the corporal and spiritual assaultes of all enimies euen to the end so that not one of those which are conuerted perisheth 4. And at length their bodies being raised from the dead he fullie deliuereth his church aduanced vnto euerlasting life and glorie from all sinne and euill The efficacie therefore whereby the sonne saueth vs compriseth the whole benefit of our redemption which hee bestowed on vs by faith through the vertue and woorking of his spirite For what benefites he merited by his death hee dooth not retaine them vnto him-selfe but beestoweth them on vs. For saluation and life euerlasting which him selfe had before hee purchased not for him-selfe but for vs as beeing our Mediatour The gift of the holy Ghost is part of our saluation Hereby wee may vnderstand that the giuing of the holie Ghost is a part of our saluation or deliuerie by Christ Iesus our Mediatour For the holy Ghost is hee by whom Christ effectually performeth this which hee beeing our intercessour with his Father hath promised his Father in our behalfe that is hee teacheth vs by illuminating our mindes with the knowledge of GOD and his diuine will and regenerateth or sanctifieth and guideth and establisheth vs that we may begin the studie of holines persist and profit therein vntil sinne be fully abolished in vs and sinne being abolished death must also needs be abolished which that hee might together with death destroy Christ was sent of his Father into the woorlde Of this efficacie or effectuall operation speake these places Colos 1.14 In the Sonne wee haue redemption through his bloud the forgiuenesse of sinnes Isai 53.11 By his knowledge shall my righteous seruaunt iustifie manie Iohn 1.9 That was the true light which lighteth euerie man that commeth into the world that is hee is the author and fountaine of all light both naturall in all Angels and men and spirituall in his elect and chosen Iohn 5.21 As the Father raiseth vp the dead and quickeneth them so the Sonne quickeneth whom hee will Iohn 15.26 I will send vnto you from the Father the spirite of truth Matthew 3.11 Hee that commeth after me will baptize you with the holie Ghost and with fire Ephes 4.8 When hee ascended vp on high hee gaue giftes vnto men Hee ascended that hee might fill all thinges Luc. 10.22 No man knoweth who the Father is saue the Sonne and hee to whom the Sonne will reueile him Iohn 1.18 No man hath seene GOD at anie time the onelie begotten Sonne which is in the bosome of the Father hee hath declared him Matthew 28 2. I am with you alway vntill the ende of the woorld Iohn 14.18 I will not leaue you comfortles Iohn 10.28 My sheepe shall neuer perish neither shall anie plucke them out of mine hand 1. Iohn 3.8 For this purpose appâ—â—â—ed the Sonne of God that hee might loose the woorkes of the Diuel Iohn 16.54 I will raise him vp at the last
and of saluation and euerlasting life 4 At length also assuming taking vnto him humane nature to teach as by his voice the will of god concerning vs and towards vs and to confirm this doctrine by Miracles 5 Not only to giue oracles and prophecies to open the will of god by prophets and to teach expound it himselfe present in humane nature but also to ordaine institute the ministery of the woord and sacraments that is to call and send Prophets Apostles and other ministers of the Church and to furnish them with giftes necessarie to this ministerie Iohn 20.21 As the Father hath sent mee so send I you Ephes 4.11 He Christ hath giuen some Apostles and some Prophetes some Doctours Luk. 21.15 I will giue you a mouth and wisedome where-against all your aduersaries shall not be able to speake nor resist So 1. Pet. 1.10 The spirit of Christ is saied to haue spoken by the prophetes 6. To giue the holy Ghost Mat. 3.11 Hee will baptise you with the holy Ghost and with fire 7. To be through his owne and others ministerie effectuall in the hartes of the hearers that is by his spirit to lighten our mindes that wee may vnderstand those thinges which hee teacheth vs of God and his will either by his own voice or by the voice of others Luk. 24 45. Then opened hee their vnderstanding that they might vnderstand the scriptures 8. To effectuate also that which by the efficacie of his spirit he speaketh in our heartes that is to moue our will that wee may yeeld our assent and obedience to those thinges which by his teaching wee learne and knowe Eph. 5.25 Christ gaue himselfe for the Church that he might sanctifie it and clense it by the washing of water through the worde And these thinges Christ did doth performe euen from the beginning of the church to the end of the world and that by his own authority and power and for this very cause is hee called the Word Mat. 11.27 No man knoweth the Father but the Sonne and he to whom the sonne wil reueile him Ioh. 5 21. As the Father so the Sonne quickneth whom he will By these things which haue beene now spoken is also vnderstood what difference there is betweene Christ other Prophets both of the old and newe testament why he is the chiefe prophet doctor The difference eminency consisteth in his nature office 1 Christ is the verie sonne of God god and lord of all doth immediatly vtter the woord of the Father is the embassador and mediator sent of the father Other prophets are only men his seruants called sent by him 2 Christ is autor reueiler of the doctrine therefore the Prince of all Prophets Others are s gnifiers of that which they haue receiued from Christ For whatsoeuer knoweledge and Propheticall spirite is in them all that they haue from Christ reueiling and giuing it to them Therefore is the spirit of christ said to haue spoken in the prophets Neither hath he opened only to the prophets the doctrine which he teacheth but also to all the godly Ioh. 1.16 Of his fulnes haue we all receiued that is al the Elect euen froÌ„ the beginning of the world vnto the end Ioh. 1.18 No man hath seen god at any time the only begotten sonne which is in the bosome of the father he hath declared him 3 His Prophetical wisedome is infinit and perfect therefore in al gifts he excelleth others 4 This Prophet christ appointeth the ministery sendeth ordaineth Prophets and Apostles he giueth the holie Ghost gifts necessarie for the prophets Apostles al ministers of the word to the perfourming of their duty Ioh. 16.14 He shall receiue of mine shall shew it vnto you He will lead you into al trueth 5 Christ himselfe is not onlie autor of the doctrine erectour maintainer of the external Ministery but also by his own other Prophets voice outward ministerie he preacheth effectuallie to men inwardlie through the vertue and working of the holy ghost Others are onely the instrumentes of Christ and that arbitrarie and at his disposition and direction 6 The Doctrine of christ which beeing made man hee vttered by his owne and his Apostles mouthes is much more cleare ful than the doctrine of Moses the Prophets of the old Testament Christ therefore hath authoritie of himselfe others from him if Christ speake wee must beleeue him for himselfe others because Christ speaketh in them These things are expresly prooued by these places of holy writ Hebr. 1.1 At sundrie times and in diuerse manners god spake in the old time to our Fathers by the Prophets Jn these last daies he hath spoken vnto vs by his Sonne And cap. 3.3 This man is counted woorthie of more glorie than Moses in as much as hee which hath builded the house hath more honour than the house Ioh. 16.14 The spirit of truth which I will send you shall receiue of mine and shal shew it vnto you Mat. 17.5 This is my beloued sonne in whom I am well pleased Heare him Luc. 10.16 Hee that heareth you heareth mee and hee that despiseth you despiseth mee and him that sent mee 3 WHAT CHRISTS PRIESTHOOD IS A priest in general A Priest in generall is a person ordeined by god to offer for himselfe and others oblations sacrifices to pray for others and to instruct Vnder praier is comprehended blessing which is to wish them good from God A typical priest There is one Priest which is signifieng or typical another signified The typicall Priest was a person appointed by God 1. to offer typical Sacrifices 2. to make intercession for himselfe and others 3. to declare to the people the doctrine of the Law and the promise of the Messias and true Sacrifice which was to come Such were al the Priestes of the old Testament For these three properties which we haue reckned were common to the High-Priest with other inferiour Priestes The High priest But some thinges the High-Priest had proper peculiar to himselfe 1. That he alone entered into the Tabernacle called the Holiest of al or Sanctuarie that but once euerie â—eare not without blood which he offered for himselfe and the people burning incense there and making intercession for the people 2. That his rayment was more gorgious 3. That he was set ouer the rest 4. That he onlie was consulted of questions or matters doubtful waightie and obscure whether appertaining to religion or to the common-wealth and did returne the aunsweres of God for the Princes and the people 5. and therefore did gouerne and order some counsels and offices of the state and kingdom did see that al things were lawfully administred The inferiours were all the other priests of the old Testament whose office it was to sacrifice to praie to teach the doctrine of the Lawe and the promise of the Messias to come
and to make intercession for themselues and others Wherefore though all the Leuitical priestes were a type of Christ yet the most notable type was the High-Priest for that he in mo thinges represented Christ our very true celestial perpetual high-Priest Obiection But it was the Prophets office to teach The difference between the Priestes and prophetes in the old Testament Therefore the Priestes differed nothing from the Prophetes Answere Both of them both the Prophets and the Priestes did teach the people and it might so fal out also that the same was both a Priest and a Prophet as it is reade of Ieremie But this was not perpetual but accidentarie Because 1. the Priestes were ordained out of one certaine tribe namelie the Leuiticall but God raised vp Prophetes out of anie tribe 2. There is a great difference found betwixt them as touching their function of teaching For the Prophets were called extraordinarilie and and immediately by God himselfe and so receiued from him the doctrine which they were to declare vnto men 3. They were so guided by the special motion of the holie ghost that they coulde not er in that doctrine which they vttered vnto men in the name of god But the Priestes as Priests 1. were ordinarie ministers of the oulde Church 2. were appointed by men 3. were tied to the doctrine of Moses and the Prophetes which they learned not from GOD immediatelie but mediatelie by men 4. They might erre in doctrine and counsels and did erre often when they departed from the rule of the Prophetes Wherefore as touching their function of teaching the Prophetes differed from the Priestes of the oulde Testament after the same sort as in the new Testament the Apostles from other ministers and teachers of the Church The signified and true and onelie High-Priest Christ the true and prefigured high priest Christs Intercession is the Sonne of GOD immediatelie ordained by GOD the Father himselfe and annointed by the holie GHOST to reueile vnto vs the secret will of GOD his counsell towardes vs by assuming humane nature to offer himselfe a Sacrifice propitiatorie for the sinnes of all man-kinde to obtaine for vs by his intercession vnto the Father remission of sinnes and eternall life and lastlie to applie effectuallie his Sacrifice vnto vs both by imputing it and also by illightening and moouing the elect by his woorde and spirit to receiue it with a true faith hauing this testimonie that he is certainly heard of his heauenly father for all those for whom he maketh intercession and withall hauing power to collect and gather his Church Wherefore there are foure principall parts of Christes Priesthoode First To teach men both outwardly by his voice and the voice of his ministers and inwardly by the efficacy of his spirite Secondly To offer himselfe a sacrifice and ransome full-sufficient and acceptable vnto GOD for the sinnes of the woorlde Christs Intercession Thirdly To make continuallie intercession for vs vnto the father For this intercession is proper vnto the Sonne First not onelie beecause himselfe liuing on earth in the time of his flesh was made a suppliant and a Sacrifice for vs vnto his Father Secondly but also because he earnestly and desirously wil according to both natures that the Father for his sacrifice once accomplished on the Crosse remit vnto vs our sins and restore vnto vs righteousnesse and life Thirdly that the Father looking vpon the sacrifice and wil of his onely beloued Sonne receiueth all beleeuers into his grace and fauour Wherefore the Sonne in respect both of his merite will to saue vs of his fathers continual beholding looking thereon hath from euerlasting made intercession and also doth nowe and for euer in heauen appearing before his Father make intercession for all the elect chosen To praie for the people is a thing common to all priestes but to make intercession both in heauen and earth vnto the Father for vs that our sinnes may bee pardoned vs is onlie belonging to this high and onelie Priest Fourthly to apply his sacrifice vnto all those for whom hee praieth Christs applying of his merit vnto vs. And hee applieth it First when hee procureth by praier the Father to impute it vnto vs that is to receiue vs for it into fauour and for it to loue vs Secondly when himselfe also for the same his sacrifice sake dooth receiue vs into fauor Iohn 17.19 Father for their sakes sanctifie I my selfe Thirdly hee endueth vs with true faith whereby wee also may apply his satisfaction vnto our selues that is maie bee assured and thinke that it is our righteousnesse whereby wee may stande in the presence of the Lorde Heereby also it is cleare in what other Priestes differ from Christ 1 These teâ—ch onlie by their outward voice â—n difference â—eâ—â—een Christ and â—ther Priests and not by the inwarde woorking also of the holie Ghost 2. They doe not make continual intercession neither do they alwaies obtaine what they aske 3. These applie their benefits vnto no man 4. They offer not them-selues a Sacrifice for the sinnes of others For all these thinges can bee and are perfourmed by CHRIST alone WHAT IS CHRISTES KINGDOME A King is a person ordained by God A King in generall to gouerne in a people and beare rule alone according to honest Lawes and to haue power to reward the good and punish the bad to defend his subieâ—tes against their enimies hauing no superiour gouernuor aboue him The King of Kings CHRIST Christ a King is a person immediatelie ordeined of GOD to gather and rule by his woorde and spirite his church purchased by his blood and to defend her beeing subiect vnto him and seruing him against all her enimies both corporall and spirituall and to rewarde her with eternall rewards but to cast her enimies into euerlasting paines and torments Wherefore CHRISTES royall office is First Christs Kingdome to rule by his woorde and spirite his Church gathered out of all nations from the beginning of the woorlde For that it may go â—ell with vs vnder this King it is not enough if hee outwardly teach vs what hee wâ—uld haue vs his subiectes to perfourme vnlesse also by his spirit he moue our heartes and cause vs to bee obedient to his commaundements Secondly To defend and preserue this his Church in this life against al both inward and outward domesticall and forraine foes which also he dooth perfourme while not onlie by his power-ful hand hee is euer present with vs but furnisheth vs also with those weapons wherewith our selues also may constantlie and happilie enter the combat against our most mighty foes and vtterly vanquish and discomfit them This sacred haâ—nesse and war-like furniture is described Ephese 6.13 Thirdly To make his church partaker of the blessings of his kingdome and to adorne her raised vp from dead with euerlasting glorie blisse Fourthly To ouercome rule his enimies by his
would haue the same to be the person of the father and the son the holy ghost which in respect of diuers functions actions is now called the Father nowe the Son now the holy ghost And therefore were they called Patripassians also against Seruetus who coâ—foundeth the sonne and the holie ghost The third is whether he bee equal vnto the father The fourth is whether he be consubstantiall that is of one and the same substance and essence with the father Those two namelie equal and consubstantiall are trulie and iustly maintained against Arius Eunomius Macedonius c. and the Tritheits of our time who make either the father alone to be eternall and the sonne to haue beene created of the father before other things or make the sonne also coeternall with the father but inferior vnto the father Wherfore by these mens opinion the father and the sonne are two essences and two spirits by a consequent two gods according to Arius neither eternall nor coequall according to the Tritheites coeternal indeede but vnequall A double way of gathering Testimonies of scripture Moreouer there is a double maner of gathering arguments out of the scriptures whereby the diuinitie of the sonne and the holy Ghost as also other things questioned in diuinitie are confirmed One is when the testimonies of scripture are gathered according to the order of the bookes of the Bible The other when as certain orders or sorts of arguments or proofes are set vnto which the Testimonies of scripture thereto belonging are referred Both waies are good and both verie often necessarie for a Diuine when hee priuately considereth examineth or discusseth controuersies and disputes of Diuinitie and searcheth what is true in them The first way is more laborious and repeating of the same things the latter is more short and compendious and more fit and appliable both for teaching and also that the groundes of the pointes and opinions of Christian religion may the more easily bee conceaued of the minde and more firmely sticke and abide in the memorie for whatsoeuer neede or vse thereof to come THE FIRST CONCLVSION The sonne of God is a subsistent in the flesh borne of the Virgin and before the flesh THE orders or sortes of Argumentes which confirme this Conclusion are eight in number To the first belong those testimonies which expresly teache and distinguish two natures in Christ as that the humane nature was taken by the diuine nature The argument is framed thus He that assumed the flesh is other from the flesh and a subsistent euen before the flesh The word tooke flesh Again That which commeth into the flesh is other from the flesh into which it commeth but the sonne of God or the Word is euen the verie same who assumed and tooke the fleshe and came in it Iohn 1.14 Heb. 2.14.16.1 Iohn 4.2 Therefore the sonne of necessitie is another nature from the flesh taken and a subsistent euen before the flesh borne of the Virgin For that which is the sonne and putteth on and carrieth flesh it must needes be that the same is a person and was subsisting before the flesh was taken Hither also beelong all those testimonies which oppose in Christ his diuine nature to his humane nature or flesh and distinguish that from this as Rom. 1.3 His sonne made of the seede of Dauid according to the flesh Rom. 9.5 Of the fathers concerning the flesh Christ came Therefore there is another thing in Christ besides his fleshe according to which he is not of the fathers nor of the seede of Dauid Phil. 2.6 Who being in the forme of God tooke on him the forme of a seruaunt Wherefore the forme of God in Christ is one thing namely his diuinitie most perfect and the forme of a seruaunt another thing euen his humanitie weake base and seruile Mat. 22.44 Christ is called the sonne and Lord of Dauid Therefore there be diuers natures in him Iohn 2.19 Destroie this temple and in three daies I will raise it vp againe Wherefore there is one thing in Christ which is destroyed euen his bodie and another thing likewise which raiseth vp his destroyed bodie which is the Word who Ioh. 1. is called the onelie begotten sonne 1 Obiection The Word in Iohn dooth not signifie anie person which was subsisting before the fleshe borne of the Virgin but onelie that visible Preacher or teacher Iesus who was made flesh That Iohn meaneth by the Word a person subsisting before the flesh that is was a man weak miserable and abiect Ans This is a notorious manifest impudent corrupting of this place For it is easie for any man to shewe out of the very narration of Iohn that the Word signifieth an hypostasis or person which was existing before Iesus borne of the Virgin For the Word 1. was in the beginning that is was now before existing when thinges were created 2. And that Word was God 3. By whom all thinges were made 4. Who is the author of all life and light Therefore he is a person existing before all thinges 5. Which lighteth euerie man that commeth into the world that is all if not with spirituall yet with naturall light therefore he is their illuminatour who were before the flesh which was born of the Virgin 6. Who being in the world and not knowen 7. Yet came vnto his owne 8. being made flesh that is The word was made flesh by taking flesh not by any conuersion into flesh assuming and taking humane nature of the Virgin Mary For that these woordes the Word was made flesh haue this meaning namely that he who now from the beginning was in the woorlde was made fleshe that is man which before hee was not not by any chaunging or mutation of himselfe but by assuming and taking humane nature other places of Scripture doe demonstrate Heb. 2.14.16 Hee was partaker of the flesh he tooke the seede of Abraham 1. Tim. 3.16 God was manifested in the flesh The Woord therefore assumed and tooke flesh but was not conuerted into flesh that is the diuine nature was distinct from the flesh taken and assumpted Moreouer that Christ man was such a teacher The word was a Teacher from the beginning of the world who not onely in the time of his fleshe but also before that was borne euen from the beginning of the world preached the will of his father vnto men and quickened them both this very narration of Iohn and other very many places doe plainly shew He was the life and the true light which lighteth euerie man Iohn 1. No man hath seene God at anie time the onelie begotten sonne which is in the bosome of the Father he hath declared him Iohn 6.51 I am the liuing bread which came downe from heauen and giueth life vnto the woorld 1. Pet. 3.19 Christ went by the spirite in the daies of Noe and preached vnto the spirits that are in prison which were in time passed disobedient
he obtaineth by his power efficacie vpon beleeuers to make the wil of god known vnto meÌ„ to institute a ministerie to collect gather preserue the church that wholy Mat. 11.27 No maÌ„ hath known the father but the son he to whoÌ„ the son wil reueil him Therfore neither did Adam knowe god but by the sonne by a consequeÌ„t the son existed at that time Hither are referred the testimonies not only which speake of Christs merit to come but of his efficacie also and power Eph. 1.22 Hee hath made all things subiect vnder his feete and hath appointed him ouer al things to be the head to the Church Eph. 2.20 Ye are built vpon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chiefe corner-stone Christ therefore is the the foundation head vpholder gouernor of the Church therefore also he was before the Church was John 14.6 J am the waie the truth and the life Ioh. 10.28 J giue vnto them eternal life Ioh. 1.4 Jn it was life the life was the light of men And a little after That was the true light which lighteth euerie man that commeth into the world Eph. 2.18 Through him we both haue an entrance vnto the father by one spirit Eph. 4.11 He gaue some to be Apostles some Prophets and some Euangelists some Pastors teachers 1. Pet. 1.11 The spirit of Christ is said to haue been in the Prophets foretelling the suffrings that shoulde come vnto Christ Hebr. 3.5.6 Moses verily was faithfull in all his house as a seruaunt for a witnes of the thinges which shoulde bee spoken after But christ is as the sonne ouer his owne house Iohn 17.2 As thou hast giuen him power ouer all fleshe that hee shoulde giue eternall life to all them that thou hast giuen him Therefore it is Christ who from the beginning of the woorlde did reueile the will of God vnto men appoint and ordaine a ministerie collect gouerne and saue his Church whereof he is the builder which seeing it is apparent that he hath done from the beginning of the Churches birth it is not to be doubted of that he hath alwaies beene subsisting Ioh. 6.39 This is the fathers will that of all which hee hath giuen me I shoulde loose nothing Wherefore hee saueth his Church and therefore hath alwaies beene because the Church hath alwaies beene saued and preserued To the seuenth classe are those places referred in which both the name and propertie of Iehoua are attributed vnto the Angel who appeared in the old Testament vnto the Fathers and was the leader of the people whom to haue bin the Sonne of God Christ both the Church hath alwaies confessed and the scripture doth witnesse it The Prophet Malachie hath a notable testimonie cap. 3.1 Behold I will send my messenger and he shall prepare the way before me and the Lord whom yee seeke shall speedily come to his Temple euen the messenger of the couenaunt whom yee desire This speaketh Christ himself by the Prophet which is also confirmed by this Argument Whose way is prepared he is Christ but he that promiseth is he whose way is prepared Therefore he that promiseth is Christ The Maior is manifest for not the Father but Christ was looked for and he followed Iohn Baptist The Minor is prooued out of the text it selfe Beholde I will send my messenger and hee shall prepare the way before me Wherfore Christ was before he tooke fleshe because hee sent his messenger and was also before he tooke flesh very God For hee calleth it his Temple to which he saieth hee will come But none hath a Temple builded in worship of him but god therefore it is blasphemous to say that Christ was not before he tooke fleshe Neither doth that hinder because he speaketh in the third person The Lord will come to his Temple For he sufficiently sheweth who that Lord is namely not the Father but the sonne I the Lord who send Iohn befâ—re mee and who am the messenger of the couenant And further it may be that the prophet doth not continue in making Christ speake but representeth the Father himselfe speaking of sending the sonne Psal 45.6 and Heb. 1.8 Vnto the sonne hee saith O God thy throne is for euer and euer Heb. 3. Christ Iesus is the Apostle and high Priest the builder heire and Lord of his Church Heb. 13.8 Iesus Christ yesterday and to day the same is also for euer The Argument therefore is this The messenger or Angel sent of olde vnto the Church was a subsistent or person That messenger is the sonne of God Christ Therefore the sonne of God was before Iesus was borne of the Virgin truely existing did worke and was ruler ouer his church The Minor is proued First because to bee God and to be sent of God for to teach collect gouerne and saue the church that is to bee the Mediatour are thinges proper vnto the sonne of God Christ not to the Father or the holy Ghost But these properties of the sonne are attributed to this messenger or Angel as author and effectour Exo. 3. and 4. Gen. 32.28.30 Gen. 48.15.16 Secondly the Apostle Paul 1. Cor. 10. teacheth Christ to haue beene present with the people of Israell in the desert and to haue beene tempted and prouoked by them Therefore the Messenger or Angel GOD and CHRIST are one and the same person In the eight Classe The diuine Nature in Christ both was before the flesh and is the sonne of God are conteined those testimonies of Scripture which affirme Christ Jesus to be by nature god and the sonne of god The Argument is this Christs Diuinitie existed before Jesus borne of the Virgin Christs Diuinitie is the sonne of god Therefore the sonne of god existed before Jesus was borne The Maior of this Argument is confirmed by the reasons alreadie alleadged For first God is manifested in the flesh which hee tooke Secondly Christ is the proper or naturall sonne of god and not man onelie Thirdly Christ is the woorde Fourthly Christ is that wisedome subsisting Fiftly CHRIST is the Mediatour Sixtly CHRIST is that Messenger or Angell sent of olde to his Church And to these reasons commeth the seuenth That in Christ is not anie created god-head but that eternall Deitie which alone is true god For vnto Christ not onelie the name but all the properties also and perfections of the true god are euerie where ascribed in scripture as omnipotencie infinite wisedome omniscience or all knowledge immensitie the creation and gouernaunce of thinges the saluation of the Church the woorking of miracles Romans 9.5.1 Timothie 3.16 Isai 9.6 Ieremie 23.6 and elsewhere And the attributing and giuing vnto him of the properties of the true God yeeldeth vs a more firme proofe of his Diuinitie than dooth the attributing of the name of the true God or of the Lord. For the names of God may after a sort be expounded metaphoricallie but the Diuine propertie
attributed vnto Christ can not bee wrested to any other meaning If therefore wee fence and gard our selues with such testimonies the aduersaries of this Doctrine cannot consist or stand but will they nill they they shall bee forced to confesse that Christ was before hee tooke fleshe And if hee were before hee tooke fleshe hee was either the Creator or a creature But he was no creature both because he created all thinges and because also hee is called creator Wherefore seeing the true GOD hath beene from euerlasting his Godhead also which is true God must needes be subsisting from euerlasting The Minor is likewise confirmed by the former Argument 1. The nature which tooke flesh is GOD and the Sonne of GOD. For neither the Father nor the Holy Ghost tooke flesh Therefore the Sonne otherwise the Sonne of God is not by nature GOD. 2. The humane nature in Christ is not the naturall sonne of GOD. Therefore the Diuine nature must bee that sonne 3. The Diuine nature in Christ is the Worde 4. Jt is Wisedome 5. According to it Christ is Mediatour 6. The Deitie of Christ is the Angel and messenger of the Lord sent of olde vnto the Church Therefore the Deitie of Christ is the sonne of God THE SECOND CONCLVSION The sonne of God Christ is a person reallie distinct from the Father and the holie Ghost THat the Worde or sonne of GOD is diuers and distinct from the Father and the Holie Ghost not in office onelie but also in subsistence and Person is prooued by foure Arguments No one person can be both Father and sonne in respect of him selfe 1 None is the same person with him whose sonne hee is or with him who proceedeth or floweth from him Otherwise the same thing in one respect shoulde bee relatiue and correlatiue But the Word is the sonne of the Father and from the Word the Holy Ghost proceedeth and is giuen therefore the Word is neither the Father nor the Holy Ghost 2 Christ himselfe expresselie calleth himselfe another from the Father and the Holie Ghost Iohn 5.32 Christ another from his Father There is another that beareth witnesse of mee namely the Father in the same Chapter vers 37. And John 7.16 My Doctrine is not mine but his that sent me Iohn 14.16 J wil pray the Father and hee shall giue you another comforter 3 The scripture dooth plainelie affirme that the Father Three persons expressed in scripture the sonne and the holie Ghost are three 1. Iohn 5.7 There are three which beare witnesse in heauen the Father the Word and the Spirite and these three are one Gen. 1.26 Let vs make man in our image Iob. 10.30 I and my father are one hee dooth not say am but are Iohn 14.26 The comforter which is the Holie Ghost whom the Father will send in my name hee shall teach you all thinges Ioh. 15.26 When the comforter shall come whom I will send vnto you from the father euen the spirite of truth which proceedeth of the Father hee shall testifie of mee Matthew 28.19 Teach all Nations baptizing them in the name of the Father the sonne and the Holie Ghost 4 The attributes or properties of the Persons namely The properties of the persons are distinct and diuers sending reueiling and their offices are diuers The Argument is this Whose properties are distinct they are in them-selues distinct But the properties of the Father the sonne and the Holie Ghost are distinct therefore the sonne is neither the father nor the Holie Ghost The Minor is prooued because the sonne onely and not the father or the Holie Ghost was begotten of the Father conceiued by the Holie Ghost made flesh sent into flesh manifested in the flesh made Mediatour baptized did suffer and died The Father of himselfe woorketh by the Sonne The Sonne not of him-selfe but of the Father by the Holy Ghost the Holy Ghost of the father and of the sonne Matthew 11.27 No man knoweth the sonne but the father neither knoweth anie man the father but the sonne These words cannot be expounded after this sort No man knoweth me but I and no man knoweth me but I. Iohn 10.15 As the father knoweth me so knowe I the Father The sense of these words cannot be this As I knowe mee so I knowe mee The sonne of GOD therefore Christ is another from the father and the holy Ghost THE THIRD CONCLVSION The Word is equall with the Father THat the Word or the sonne of God Christ is no made god or inferiour to the father but by nature true eternal God and equall vnto the father in Godhead and in all essential perfections of the Godhead is confirmed first by testimonies of scripture 1. Iohn 5.20 We are in him that is true that is in his sonne Iesus Christ This same is verie God and eternall life Iohn 16.15 All thinges that the father hath are mine Colos 2.9 In him dwelleth all the fulnes of the god-head bodilie Iohn 5.26 As the father hath life in himselfe so hath he also giuen vnto the sonne to haue life in himselfe Phil. 2.6 Who being in the forme of god thought it no robberie to be equall with god Iohn 5.19 Whatsoeuer thinges the Father doth the same thinges doth the sonne also that all men shoulde honour the sonne as they honour the father But the father is to bee honoured as God Therefore Christ is God equall in honour with the father Christ hath the whole Godhead entirely cōmunicated 2 He that hath the whole Essence of the godhead is necessarilie equall with the father But the sonne of god hath the whole Essence of the godhead communicated vnto him For this because it is infinite is indiuisible Therefore the whole must needes be communicated vnto whomsoeuer it is communicated Therefore the Word or the sonne of god is equall in all thinges with the eternall father in the god-head The minor is prooued Generation or begetting is a communicating of the Essence the Word was generated or begotten of the Essence of the eternall father because he is his sonne proper naturall and onelie begotten Therefore the whole Deitie was communicated vnto the Word 3 The Scripture giueth the same proprieties and perfections of Diuine nature vnto the Sonne which it dooth vnto the Father Hee hath the same properties of the godhead as namelie eternitie omnipotencie immensitie omniscience the searching of the hearts and reines 4 The same woorkes are attributed to the father Hee worketh the same diuine workes and to the sonne as that he is creatour preseruer gouernour of all thinges that he susteineth all thinges by his powerfull woorde Heb. 1.3 that hee is the authour and woorker of miracles Lastly that hee is the giuer of the holie ghost and that he saueth his Church that is hee ordaineth and maintaineth his ministerie and by it through the vertue of the holie ghost is effectuall and forcible in moouing the heartes of men These diuine woorkes
attributed vnto the sonne differ so from the diuine properties which are attributed vnto him as the effectes from their causes so that then his properties woorke them 5 The equalitie of honour and woorshippe Hee hath equal honour giuen him dependeth of the equalitie of Essence properties and woorkes Isai 42.8 I will not giue my glorie to anie other But the Scripture giueth equall honour and woorshippe to the Father and the Sonne therefore they are truelie equall in God-head and in all the perfections thereof The Minor is confirmed first by Testimonies Psalm 97. Heb. 16. Let all the Angels of god woorshippe him Iohn 5.23 That all shoulde honour the sonne as they honour the father Reue. 5.13 c. Secondly Hee is called God absolutelie and simplie as is the Father Psalm 45.7 and Hebrews 1.8 Acts. 20.28 1. Timothy 3.16 Thirdly the Epithets or titles of Diuine honour which are euerie where in the scriptures attributed vnto the sonne As God blessed for euer The great god and Sauiour The Lord himselfe from heauen The Lord of glorie The Lord of Lords and King of Kings Power and eternall kingdome Sitting at the right hand of the Father The Bride-groome husband head of the Church god of the temple which are all the elect Trust and Beliefe in him Inuocation for hee is woorshipped of the Church as GOD and Bride groome of the Church at all times and in all places Thankesgiuing for his Diuine benefites Furthermore albeit the name of GOD especially beeing put absolutely and without restraint dooth euidently prooue the sonnes equalitie with the Father as it hath beene saide yet seeing that signifieth moe thinges and is also applied to others who are not by nature God wee are diligently to collect and haue in a readines those Testimonies in which thinges proper to the true God only are attributed to the sonne which agree to none else who are called Gods and whereby God himselfe discerneth himselfe and will haue him selfe discerned from other creatures and forged Gods For vnto whom the essential properties of any nature or essēce doe truely and reallie agree vnto him the essence it selfe must needes bee giuen The sonne hath all thinges from the Father not by grace but by nature 1. Obiection He that hath all things of another is inferiour to him of whom hee hath them The sonne hath all thinges of the Father Therefore hee is inferiour vnto the Father Aunswere The Maior holdeth and is true of such a one as hath any thing by the grace and fauour of the giuer for hee might not haue it and therefore is by nature inferiour but it is false of him who hath al those thinges by his owne nature which hee himselfe hath of whom hee receiueth them For seeing he can not not haue them it can not be that he should bee inferiour or should haue lesse than hee of whom hee receiueth them But the sonne hath all thinges of the Father which the Father hath and that by nature and absolute necessitie that is in such sort as that the Father can not but communicate vnto him all thinges which him selfe hath belonging to his diuine nature and maiestie Therefore hee is equall vnto the Father in all thinges The sonne doth all thinges with the consent of the Father in like manner as the Father doth 1. Obiection Hee that doth whatsoeuer he doth by the will of another interposed and going before is inferiour vnto him The sonne will and doth all thinges by the will of his Father going before Therefore he is not equal vnto the Father in vertue dignitie and essence Aunswere The sonne doth all thinges his Fathers will going before not in time and nature but in order of persons so that hee will or doth nothing which the Father also will not and doth and whatsoeuer the Father will and doth the same also the sonne will and dooth likewise that is with equall aucthoritie and power Wherefore the societie order of the diuine operations doth not take away but doth most of al settle establish the equalitie of the Father and the sonne as also of the holy Ghost THE FOVRTH CONCLVSION The word is con-substantial with the Father THE woordes con-substantiall and like-substantiall differ For * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like-substantiall signifieth mo persons and like essences as three men are like-substantial For they are both three persons and three essences of like nature that is agree in humane nature But * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 con-substantial signifieth one essence mo persons In the god-head is not like-substantial because there are not three gods but con-substantial because there are three persons of one and the same diuine essence For there is but one Iehoua that is one diuine essence which is the same is wholy in euery of the three persons therefore euery of thē are that one God besides which essence whatsoeuer is it is a creature not God The Latine church turneth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 con-substantial taking substance for essence It is therefore the same that coessentiall that is of one and the same essence Furthermore these three thinges beeing declared and set downe namely that the Sonne is subsisting or a person that he is distinct frō the Father that he is equall with the Father the fourth is easilie gotten and obtained against the newe Arrians to wit that he is con-substantial with the Father which is also in like manner to be vnderstood concerning the holy Ghost For either this must be granted or of necessity there are made three gods which they though in words they deny it yet in very deede affirme when they frame and faine three essences and spirits The Arguments which shew The Father the Son to be of one the same essence are these 1. Iehoua is but one essence The English translations reteine not the worde it selfe IEHOVA but vse the Lord in steed thereof which is the signification of IEHOVA and therfore in effectuall one or one god Deut. 6.4 But the eternal Father and the Sonne coeternal with the father are that Iehoua Therfore these two are one essence and one God The Minor is proued first by those places of Scripture which cal the sonne Iehoua Ier. 23.6 This is the name whereby they shal cal him Iehoua or the Lord our righteousnes Isai 25.6 The expected God and Sauiour is called Iehoua But Messias is the expected god Sauior Therefore Messias is that Iehoua whereof the Prophet speaketh Za. 2.8 The deliuerer of the Church sent from Iehoua which is the Messias onely is called Iehoua Mal. 3.1 He is called Jehoua whose fore-runner was Iohn Baptist. But Iohn Baptist was the fore-runner of the Messias or the Sonne of God Christ Hee therefore is called Iehoua Hither belong al the places in which are giuen to the Angell or messenger of Iehoua both the name of Iehoua the diuine properties and honours But that Angell was the Sonne of
God not the Father Therefore the Sonne is Iehoua Againe the Minor is also heereof manifest for that what thinges in the oulde Testament are spoken of Iehoua those in the Newe are referred vnto Christ as Psal 68.18 and Ephes 4.8 Hee that ascended on high and gaue giftes is Iehoua and the same is Christ As Psal 95.9 1. Cor. 10.9 Iehoua was tempted in the desert and the same is Christ Psal 97.7 Heb. 1.6 Likewise Psalm 102 and Heb. 1.10 He that is to be woorshipped and is creatour of things is Iehoua and the same is Christ Isai 8.14 and 28.16 Luk. 2.34 The stone of offence Isa 41.4 and Reu. 1.17 and 21.6 The first and the last is Iehoua and the same is Christ Lastly the same is proued by those testimonies which attribute things that are proper vnto Iehoua vnto Christ also as autor and effectour or worker of them 2 The true God is but one The Sonne is the true God equall with the eternal Father in Godhead properties woorks honor as hath bin before declared Therefore the Sonne is that one and the same god or that self-same diuine essence which is God 3 Whose essence is distinct their spirit is not one in essence which proceedeth of both and is proper vnto both but is either of a diuerse essence or compound whether hee be of a part or of the whole essence of them of whome hee proceedeth But one the same is the spirite of the Father the sonne proceeding of both proper vnto both by him both worke effectually Gal. 4.6 God hath sent the spirite of his Sonne into our harts Therefore the father and the son are one essence and the same god Otherwise each essence should haue his proper spirit and diuers 4 Vnto whome the eternall Father communicateth the same essence which himselfe hath that whole he is of the same essence with him Vnto the eternall sonne the eternall father communicateth his essence the same and whole Therefore the Sonne is of the same essence with the father The Minor is prooued because Christ is the onelie begotten and proper Sonne of the Father begotten therefore of the essence of the Father But the diuine essence or God-head by reason of the immensitie and great simplenesse thereof can neither bee multiplied nor diuided Therefore the Father communicateth the same and that whole vnto the Sonne Wherefore as in respect that it is the whole essence of the God-head which is communicated vnto him of the Father hee is coequal with the Father so in respect that it is the same which the father hath and reteineth he is coessential and consubstantial with the father Nowe it shall bee expedient to set downe the generall heades of those reasons wherewith the heretiques both oulde and newe oppugne this opinion and doctrine that there is both an equal and one and the same God-head of the Father and the Sonne and also of the holie Ghost and to adioine those rules whereby aunswere maie bee easilie and soundlie made vnto their obiections 1 The heriticks build on most false principles groūds such as is this If the father begot one Sonne of his substaunce hee coulde also haue begotten more For aunswere this rule is to bee helde Wee are to iudge of God according to his owne woorde not according to hereticall braines and hee is to bee acknowledged such as hee reueileth him-selfe in his woorde as beeing the eternall Father with the onelie begotten Sonne and the holie GHOST For GOD hath so reueiled himselfe that he begotte the Sonne and that one Sonne onelie Therefore we ought to rest here and not to imagine false conceits of our owne 2 They reason out of naturall principles or groundes which are such as are true in thinges created and finite but false in GOD who is an essence infinite as Three cannot bee one Three persons reallie distinct cannot bee one essence That which begetteth and that which is begotten are not one and the same essence Likewise Hee that communicateth his whole essence to another dooth not himselfe remaine the same which he was To this wee aunswere by another rule Those principles which are true of a finite nature are foolishlie and impiouslie translated to the infinite essence of GOD. And argumentes of this sort are refuted not by a simple deniall of them but by distinguishing betweene natures capeable and vncapeable of those principles whereon they ground 3 Of the properties of the humane nature in Christ they inferre the inequalitie and diuersitie of his godhead As Christ suffered died and so forth Therefore he is not God The rule whereby we aunswere to this is Those thinges which are proper to the humane nature are not to bee drawen to the diuine nature For Christ died not as God but as man 4 They confound the office of the Mediatour with the nature or person that is they go from the office to the nature As Christ is sent of the Father therefore he is inferiour to the Father The rule to answere this is The inequalitie of office doth not infer inequalitie of nature or persons Or as Cyrill saith The sending and obedience take not away the equalitie of power or essence So the father is said to be greater than the Sonne not in nature or god-head but in manifestation For not the Father but the Sonne was made base and miserable in the humane nature assumpted Where therefore Christ saith that his Father is greater than hee it is meant in respect of his humane nature and in respect of his office of the Mediatourshippe 5 They exclude and shut out the Sonne the Holie Ghost from those thinges which are attributed vnto the Father as the fountaine of all diuine operations As The Sonne saith that his woorkes are the woorkes of the Father Therefore hee is not author of them neither dooth hee those woorkes by his own power but onely is the instrument whereby God the Father dooth them The rule and aunswere hereto is those thinges which are ascribed vnto the Father as fountaine are not remoued from the Sonne or the holie Gost to whome they are communicated that they may haue them their own and proper For the Sonne worketh * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise and in like manner Vnto whom the father likewise did giue to haue life in himselfe Ioh. 5.26 6 They detract those thinges from the Sonne and the Holie Ghost whereby the Diuinitie in the person of the Father is discerned from creatures or false Gods To which this rule answereth As often as in Scripture one person of the God-head is opposed to creatures or false Gods and is discerned from them the other persons are not excluded from the Godhead but onely those thinges are excluded against which the comparison is made Or the Diuine properties operations and honour are so attributed to one of the persons as that notwithstanding they are not taken away from the other persons of the god-head but onely from creatures
Againe A superlatiue or exclusiue speech vsed of one person dooth not exclude the other person of the god-head but creatures and faigned gods vnto whom the true god either in one or in mo persons is opposed The Father is greater than all that is than all creatures not than the Sonne or the holie Ghost I giue eternall life vnto them that is no creature dooth giue it For both the Father also and the holy Ghost doe quicken and giue life The father onelie knoweth the daie of iudgement that is no creature and so forth 7 They wrest the phrase of Scripture to another sense as The Sonne shal deliuer vp the kingdome vnto the Father 1. Cor. 15.24 The rule for aunswere to this is Of the phrase of Scripture we must iudge according to the whole Scripture that is by marking circumstances of the text alleadged and by conference of other places with it The Sonne shall deliuer the kingdome vnto the Father not by laying it downe but by manifesting it or chaunging the forme thereof For the Father also raigneth now neither shall the Sonne euer cease to raign Likewise he shall deliuer it by subiecting all thinges vnder him So the Father also deliuereth the kingdome vnto the Sonne neither yet doth he forgoe it Other Rules whereby the obiections of the Arrians are dissolued 1 NOthing hindereth why they who are equall in nature may not be in degree of office vnequall 2 That which the father hath giuen vnto the Sonne that he should euer haue it he will neuer demand of him againe but that which was but for a certaine time giuen committed vnto him the same he must needes depart from and resigne 3 That consequence dooth not holde in reason which is brought from a thing that is respectiue to a thing that is absolute 4 â—hat is said of the person in the concrete which is proper only to one nature but no otherwise than in respect of that nature vnto which it is proper 6 There is a double wisedome one existing in the creatures which is the order of thinges in nature wiselie disposed and the doctrine or knowledge aswell of nature and the Lawe as also of the Gospell Another wisedome is subsisting in God which when it is opposed vnto the creatures is the verie diuine minde or eternall decree as touching this order of thinges in the Father the Sonne and the holie Ghost that is it signifieth the three persons but when it is distinguished from God then is it taken for the Sonne of God the second person onely The former wisedome existing in the creatures is created the other subsisting in god is vncreate 7 God absolutelie named in the scripture is neuer meant but of verie God himselfe 8 Whereas the sonne and the holie ghost are of the Father and the Father worketh by the sonne and the holie ghost neither was humbled as the sonne the scripture doth oftentimes especially in Christs speaches vnderstand by the name of the father the sonne also and the holy ghost 9 When god is considered absolutelie or by himselfe or is opposed to the creatures the three persons are comprehended but when he is opposed to his sonne the first person of the godhead is vnderstood which is the Father 10 The name of God beeing put simply or absolutely is essentially taken that is for the godhead it selfe and compriseth all three persons but when the propertie of any person is ioyned therwith it is taken personallie 11 The Scripture distinguisheth the persons when it opposeth or compareth them among themselues or expresseth their personal properties whereby it restraineth the name of God common to them all to one certaine person it meaneth them al together when it opposeth the true God to creatures or false gods or considereth him absolutely according to his owne nature 12 That which began at some certaine time to be manifested may not thence be concluded neuer to haue beene before 13 The sonne is woont to refer that to the Father which yet he hath common with the Father not making any mention of himselfe when he speaketh in the Mediatours person 14 The sonne is said to see learne heare and woorke as from the Father in respect of both natures yet not without a difference still remaining For vnto his humane vnderstanding the will of God is made knowen by reuelation But his godhead dooth by it selfe of his owne nature know and behold from euerlasting most perfectly the Fathers will 15 The externall operations of the three persons if they were distinct they should make verily distinct essences because one woorking another ceasing there would be diuerse essences but the internall operations because they are the communicating of one the same whole essence make not a diuersitie but an vnity of essence 16 When God is called the Father of Christ the faithfull it doth not hereof folow that he is after the same manner their father and his 17 The Father was neuer without the sonne nor the father the sonne without their spirit in asmuch as the godhead can neither be augmented nor lessened nor changed The principal arguments against the Diuinity of the Sonne and the holy Ghost together with the Aunswere vnto them 1 ONE essence is not three persons for one to be three doth imply a contradiction God is one essence Therefore there cannot be three persons of the godhead Aunswere The Maior is true of an essence created finite that can not beeing one be the same and whole substance of three or bee three but it is false of the infinite most simple and indiuiduall essence of the Godhead For this as it existeth one and whole together in many nay in infinit places and thinges so may it be remaining one the same and whole essence of moe yea and moreouer it is necessarie so to be seeing the generation of the Sonne and the proceeding of the holy ghost is the communicating of the essence of the Father 2 Whose operations are distinct their essences also must needes be distinct The internall operations of the father the son and holy ghost are distinct Therefore they haue also distinct essences Answere The Maior of this reason is true of persons hauing a finite essence but being vnderstood of the diuine persons it is false if it be ment of those internal operatioÌ„s whereof the Minor speaketh Wherefore inuerting the Maior we return it back vpon the aduersaries themselues For whereas the internal operations namely the generatioÌ„ of the son the proceeding of the holy ghost are the coÌ„municating of the fathers essence whole the same in number it must needs be that there is not a diuerse or distinct but one diuine essence of al three persons 3 That which hath a beginning is not eternal But the son and the holy ghost haue their beginning or originall from the father therefore they are not eternal Aunswere That is not eternall which hath a beginning of essence or nature and time But
Iehoua is one in number of essence not of persons 12 Where are three and one there are foure But in God are three one to wit three persons and one essence Therefore there are foure in God Answere The Maior is to be distinguished Where are three and one reallie distinct there are foure But these three in God are not another thing distinct in the thing it selfe from the essence but each is that one essence the same and whole and they differ from their essence onely in their manner of subsisting or being The manner of existing is not a diuers substance from the existence being or essence 13 Christ according to that nature according to which in scripture he is called Son is the Son of god But according to his humane nature onely hee is called Sonne Therefore according to that onely and not according to his diuine also hee is the sonne of god and so by a consequent the sonne is not verie god Aunswere The minor is false For Christ is called the onely begotten and proper sonne of the Father and equal with the Father Iohn 3.16 Iohn 5.18 Rom. 8.32 The father hath created all thinges by the sonne The sonne from the verie beginning worketh all things likewise which the Father doth Iohn 5.17.19 The sonne reueiled the Fathers wil of receiuing mankinde into fauour vnto the Church before his flesh was borne Iohn 1.18 The sonne was sent into the worlde descended from heauen and tooke flesh Heb. 2.16 Iohn 3.13.17 But the Word which is God is the onely begotten and proper sonne of God and tooke flesh Iohn 1.14 And not the humane but the diuine nature of Christ is creatres and worketh with equal autoritie and power with the Father and descended from heauen Therefore God or the Godhead or diuine nature of Christ is both called in the scripture and is the sonne and by a consequent the sonne is that one true and verie God I BELEEVE IN CHRIST OVR LORD THree diuerse speeches are heere to bee obserued 1. To beleeue that Christ is Lord. To beleeue this is not sufficient for we beleeue also that the diuel is Lord but not of al nor ours as wee doe beleeue Christ to bee Lorde of vs all 2. To beleeue that Christ is Lord and that of al and also ours Neither is it enough to beleeue this For the Diuels beleeue also that Christ is their Lord as he hath ful right and autority not only ouer all other thinges but ouer them also to determin of them whatsoeuer pleaseth him 3. To beleeue in Christ our Lorde that is so to beleeue Christ to bee our Lorde that in him wee place our trust and confidence and bee thoroughly perswaded that by him wee are wholy freed and deliuered from all euill and are defended and safegarded against all our enemies and this is it which we especiallie ought to beleeue Whenas therefore we saie that wee beleeue in our Lorde we beleeue 1. That the Sonne of GOD Christ is Lorde of all creatures 2. But especiallie of his Church which beeing purchased with his owne bloode hee guideth defendeth and preserueth by his spirit 3. And that I am also one of his subiectes whom beeing redeemed from the power of the Diuell he mightilie preserueth ruleth maketh obedient vnto him and at length enricheth with eternal glorie that is I beleeue that hitherto I haue bin by and for Christ preserued and shal hereafter be preserued of him thorough al eternitie lastly that he vseth wil vse his dominion power which hee hath as ouer all other creatures so ouer me vnto my saluation and his owne glory But for the better vnderstanding of this that hath bin spoken wee are to obserue these two things 1 In what sense Christ is called Lord. 2 For what causes he is our Lord. 1 IN WHAT SENSE HE IS CALLED LORD TO bee a Lord is to haue right and power granted by Lawe either diuine or humane ouer some thing or person as to vse and enioie it and to dispose thereof at thy owne will and pleasure Christ therefore is our Lord First because he hath care of vs that is ruleth preserueth and keepeth vs as his owne to eternall life and glorie as beeing bought with his precious bloode Iohn 17.12 None of them is lost whom thou gauest me Ioh. 10.28 None shal plucke them out of my hand Secondlie because wee are bound to serue him both in bodie and soule that hee maie bee glorified by vs. 1. Cor. 6 20. Yee are bought with a price therefore glorifie God in your bodie and in your spirite for they are Gods Hereof also wee maie vnderstande that the woorde Lorde in the Creede is not a name of the diuine essence but of his office and is referred to both natures of Christ like as the names of Priest King and Prophet Christ then is our Lorde not onely in respect of his Diuinitie which created vs but also in respect of his humanity which redeemed vs. For the humane nature of Christ is the price of our redemption his diuine nature dooth giue and offer that price vnto the Father and dooth by the vertue of his spirite effectuallie applie it vnto vs sanctifie rule saue and defend vs against our enemies and dooth al these thinges the humane nature beeing priuie thereunto and most earnestlie willing it Yea further as hee is man also hee hath power not only ouer men but also ouer all creatures and therfore ouer the Angels themselues For the names of the office benefits dignity of christ are affirmed of his whole person to speak simply properly by communicating but not by confounding the properties of both natures 2 For what causes he is our Lord. CHRIST is Lord. 1. By right of creation gouernment Christ our Lord 1 By right of creation Of this rule and dominion it is said Al things that the father hath are mine Ioh. 16.15 For by him in him are al things created and by his mighty word that is by his forcible pleasure and wil or prouidence they are susteined and gouerned and whatsoeuer good is in al the creatures that wholy proceedeth from him And this is a most generall dominiō which extendeth it self vnto al creatures euen vnto diuels wicked men albeit not altogether after the same maner to vs to al the wicked diuels For. 1. he created vs to eternal life but them to destruction 2. The dominiō which christ hath ouer the wicked diuels cōsisteth in the right of requiring cōmanding of exercising his power bridling his enimies that is hee hath right power ouer the diuels and the wicked to doe with them what him listeth so that without his wil and pleasure they cannot so much as moue themselues And he permitteth them by bereauing and destituting them of the grace of his spirit to run headlong into sin and eternal destruction Hee hath also ouer vs right and power to do with vs what him listeth
and liuing 5. Because hee is plainlie distinguished from the giftes and graces of God 1. Corinth 12.11 All these things worketh the selfesame spirite distributing to euery man seuerallie as he wil And againe 1. Corint 12.4 There are diuersities of giftes but the same spirit Wherefore the giftes differ much from the spirite it selfe Obiection The gift of God is not a person The holie Ghost is called the gift of God Actes 2.38 Therefore he is not a person Aunswere The Maior is false For the sonne beeing giuen is the gift of God and yet is a person The holie Ghost is called the gift of god because hee is sent from the Father and the sonne John 15.26 J will send the comforter vnto you from the Father Or we maie aunswere Hee is called a gift in respect that hee was sent and dwelleth in the hearts of the saintes to whom hee is giuen and is such a gift as woorketh by his vertue and power the rest of the giftes and graces Now that to proceede signifieth to exist or be from both I prooue Because Paul calleth him the spirite of god which is of god and in god Of god Because the spirit floweth from the Father and the Sonne In God therefore he is somewhat of God himselfe Other spirites are not in God that is in the substaunce of God And what is in God that is the very essence of God Secondly That the holy ghost is other that is distinct from the Father and the Sonne wee prooue against those who say hee is the subsistent of the Father Which wee prooue 1. From his verie appellation in that hee is called the spirite For none is his owne spirite As none is his owne Father and none his owne Sonne Therefore hee is other from both Obiection That which is common to al the persons ought not to be distinguished and seuered The name spirite is common to all three persons Therefore it ought not to bee distinguished Aunswere This whole reason wee graunt If it bee vnderstoode of the essence of the persons and not of their order of beeing and woorcking For as hee that breatheth and the breath it selfe differ so hee that enspireth and the spirite are different Hee that proceedeth is one and hee another from whom hee proceedeth The thirde person of the godheade is one and the first or second another But the Holy ghost is saide to bee the thirde person of the Godhead and this not in that respect as if there were in God any first or last in time but in respect of the order or manner of beeing Because the Holy Ghost hath his essence from the Father and the Son from both which hee proceeded from euerlasting as also hee is the spirite of both In like manner the Son is called the second person because he is of the Father The Father the first person because he is of none 2. The holie ghost is in expresse woordes called another Iohn 14.16 J will praie the Father and he shal giue you another comforter 1. Iohn 5.7 There are three which beare record in heauen the Father the Word and the Holie Ghost and these three are one 3. He is sent of the Father and the Son Therefore he is another from both For none is sent of himselfe One maie come of his owne wil or of himselfe But none can be sent of himselfe John 15.26 I will send him vnto you from the Father Iohn 14.26 The Father sendeth him in my name 4. The holie Ghost hath distinct attributes or properties personal from them The holy Ghost onely proceeded from the Father and the Sonne He alone appeared in the shape of a Doue in the likenesse of fire not the Father or the son Christ also is said to haue beene conceiued not by the Father or the Sonne but by the holie Ghost that is by the immediate vertue and efficacie of the holy Ghost Wherefore he is another from the Father and the Sonne which is diligently to be obserued For the aduersaries heereof being conuicted of the person of the holy Ghost grant that he is a subsistent but of the Father Obiection The vertue and power of the Father is the Father himselfe the holie ghost is called the vertue and power of the Father therefore the holie ghost is the Father himselfe Aunswere This reason is Sophistical because vertue is not taken for the same in the Maior for which it is taken in the Minor For in the Maior it is taken for the power of the Father in the Minor for the person by whome the Father sheweth forth his power Thirdly That the holie Ghost is equall with the Father and the Sonne these argumentes doe proue 1. The essence of the Father and the Sonne is communicated vnto him because hee proceedeth from both and is the spirite of both But there is nothing in God which is not his essence Seeing then that is indiuisible it must needes be whole and the same communicated vnto him which is in the Father and the Sonne As the spirite of man which is in man is of the essence of man so the spirit of God which is in God is of the essence of God By this it appeareth What is the proceeding of the holy ghost namely the communicating of the diuine essence whereby the third person of the god-heade alone receiueth the same and whole or entire essence from the Father and the Sonne as from him whose spirite hee is And that the holy ghost proceedeth from the Sonne also is proued by certaine reasons First Because hee is called the Sonnes spirite Roman 8.9 If anie man hath not the spirite of Christ the same is not his Galat. 4.6 He hath sent forth the spirite of his Sonne into your heartes The spirite of his Sonne that is not giuen vnto the Sonne of the Father but existing and proceeding as of the Fathers so of the Sonnes substaunce seeing the Sonne is equall and consubstantiall with the Father Secondly because the Sonne together with the Father giueth him Iohn 15.26 And Iohn 20.22 Receiue the holie ghost Thirdly Because the holy ghost receiueth the wisedome of the sonne which hee reueileth vnto vs. Iohn 16.14 Hee shal receiue of mine and shall shew it vnto you But seeing the holy Ghost is true God consubstantiall with the Father and the Sonne he cannot receiue any thing but of him of whose substance he is Wherfore he proceedeth of the substance of the Son because he receiueth that of him which is the sonnes 2 The holy ghostes equalitie with the Father and the Son is proued by those diuine attributes properties which are attributed and communicated vnto the holy ghost as eternitie because hee created heauen and earth and because God was neuer without his spirit Likewise omnipotency and omnisciencie that is the knowing of al things 1. Corin. 2.10 The spirite searcheth al thinges yea the deepe thinges of god Likewise immensitie or vnmeasurablenesse as who dwelleth whole entirely in al the Elect.
3 The same diuine woorkes which are attributed to the Father and the Sonne are also attributed to the holy ghost and in those both the general and vniuersal workes and also those miraculous workes which consist in instituting and informing the Church So in Iob. 33.4 creatiō is attributed vnto him The spirit of god hath made me the breath of the Almighty hath giuen me life Other woorkes are attributed to him also in other places especially that he quickneth regenerateth illuminateth and worketh miracles 4 Equall the same honor is giuen to the holie ghost which is giuen both to the Father and the Sonne To no creature but to God alone is to be giuen diuine honour that is honour proper to God onely But this is giuen to the holy Ghost Therefore he is god equal with the Father and the Son 1. John 5.7 There are three which beare witnesse in Heauen The Father the Woord and the holie Ghost and these three are one The holy Ghost therefore is the same true God with the father and the Sonne Mat. 28.19 Go and teach all nations baptising them in the name of the Father and the Sonne the holy ghost By this testimony we are taught First That we are baptised also into the name faith woorship and religion of the holy ghost Secondly That the holy Ghost is author also of baptisme and the ministerie In like sott also wee beleeue in him That sinne which is committed against him is not remitted We are his temple 5 Those things which are spoken in the old testament of God or Jehouah are applied in the newe testament to the holie ghost Obiection Hee that is sent is not equall with him that sendeth The holy Ghost is sent and the Father and the Sonne send him Therefore the holy Ghost is not equall with the Father and the Sonne Answere We deny the maior For hee that is sent may bee equall with him that sendeth For Christ also being sent of the Father yet is hee equall with the Father This sending dooth not betoken any seruile subiection Obiection 2. Hee that receiueth of another is not equall with him who giueth The holie ghost receiueth of the Father and the Sonne Therefore he is not equall with both Answere The Maior is true of one that receiueth of another but a part and not the whole but the holy Ghost receiueth the same and whole essence of the father and the Sonne Againe it is true of him that receiueth in time or successiuely but the holy Ghost receiued before all time Thirdly to the Minor we say That he receiued as touching the ordeining and sending of him to vs to teach vs immediatly But this sending establisheth and confirmeth his equalitie because it is a diuine woork and the ordeining of him to teach vs immediately doth not lessen but strengthen his equality Fourthly and lastly That the holy ghost is one and the same true god with the Father and the Sonne is prooued by these reasons 1 Because he is the Fathers and the Sonnes spirit But the diuine essence cannot be multiplied as neither can an other bee created nor the same diuided Therefore the selfesame and that whole must needes bee communicated to the holy Ghost which is the essence of the Father and the Sonne From both which the holy ghost proceedeth as the spirit of God in God and of God 2 There is but one true God The holy ghost is true God Therefore the holy ghost is that one and the same true God with the Father and the Sonne consubstantiall with both 3 There is but one Iehouah that is one diuine Essence or Being one essentially who alone is of none but himselfe communicateth his beeing to al thinges and preserueth it in them The holy Ghost is Iehouah Therefore he is the same with the Father the Son God consubstantial with both Obiect He that is of another is not consubstantiall with him or is not the same with him of or from whom he is The holy Ghost is of the Father and the Sonne Therefore hee is not the same with them or consubstantiall Answere 1 The Maior is true in creatures but not in God 2 There is an ambiguity in this terme To be of another Hee that is of another and hath not the same or whole essence is not consubstantiall But the holy ghost hath the same and whole essence and therefore it followeth only that he is not the same person Therefore by inuerting the argument we aunswere That hee who is of the Father and from the Father is consubstantial with him as likewise with the Son of and from whom he also is 3 What is the office of the holie Ghost THE office of the holy ghost is sanctification Jn this one name of sanctification are comprehended all his benefites Whereof wee may put these as the generall heads 1 To teach and illuminate Hereof he is called the teacher of trueth Likewise the spirit of wisedom gladnesse faith feare boldnesse Ioh. 14.26 The holy ghost whom the Father wil send in my name he shall teach you al things bring al things to your remēbrance which I haue told you Ioh. 16.13 The spirit of trueth will lead you into all trueth And hee taught the Apostles at Whitsontide when they were rawe before of Christs death and his kingdome Hee powred into them the miraculous knowledge of tongues and fulfilled the testimonie and record of Ioel. 2 To regenerate that is to worke faith conuersion in the hearts of the chosen Ioh. 3.5 Except a man bee borne of water of the spirit he cannot enter into the kingdome of God Matth. 3.11 J baptise you with water to amendment of life but he that commeth after me he wil baptise you with the holy ghost and with fire This Baptisme which is wrought of Christ by the holy Ghost is the very regeneration or renewing it selfe the same which was signified by the outward baptisme of Iohn and of other ministers 3 To conioin vs with Christ and God to make vs partakers of all Christs benefits 1. Cor. 6.11 But yee are washed but yee are sanctified but yee are iustified in the name of the Lord Jesus and by the spirit of our God 1. Cor. 12.3.4 No man can say that Jesus is the Lord but by the Holy Ghost There are diuersities of gifts but the same spirit And verse 13. By one spirite are wee all baptised into one spirit 1. Cor. 6.19 Know yee not that your bodie is the temple of the Holy Ghost which is in you whom yee haue of god So then the spirit of Christ is in vs. Therefore wee are vnited to him by his spirit 4. To rule and gouerne Rom. 8.14 As many as are led by the spirit of god they are the sonnes of god Act. 2.4 And they began to speake with other tongs as the spirit gaue them vtterance To bee ruled and guided by the Holy ghost is to bee instructed with wisedome and counsell
in the actions of our life and vocation to be inclined to follow those thinges which are right and good and to perfourme the duties of loue and charity towardes god and our neighbour 5. To comfort Hee comforteth the Apostles amidst their afflictions The Apostles who were first flying awaie for feare of the Iewes now beeing erected by the comfort and solace of the holy ghost come forth into open place and reioyce when they are to suffer for the confession of the gospell Iohn 14.16 He wil giue you another comforter 6. To confirme He maketh the Apostles couragious and bold who were before timerous and wrapped and entangled with manie doubtes These thinges wee maie plainely see if wee compare that Sermon which Peter made at Whitsontide with their speech who went to Emaus who saie Luk 24.21 Wee trusted that it had beene he that should haue deliuered Israel The holy ghost then is the spirit of comfort and ioy Iohn 16.22 Your ioie shal no man take from you These are the chiefe and principall partes of the holy ghostes office vnto which maie bee referred all the giftes of the holie ghost as well those which are properlie bestowed on the godlie as also those which are common to them with the reprobate All those giftes we may briefly comprise in this diuision The giftes of the holie ghost either are common to the godly and vngodly or proper to the godly onely Those which are common to the godly and vngodly are giuen either to certaine men and at certain times or at al times and to all the members of the Church Those which are giuen at certaine times and to certaine men are these The gift of miracles of tongues prophecies the faith of miracles and these were necessarie for the Apostles the primitiue Church when the gospell was first to bee dispersed Those which are giuen at all times and to all the members of the church are these the giftes of tongues and of knoweledge and the gift of interpretation These are alwaies necessarie for the church and belong to the maintainaunce and preseruation of the Ministerie and are now also giuen to euery member of the church according to the measure of Christes gift as the calling and vocation of euery member needeth The giftes of the holy ghost proper vnto the godlie are iustifieng faith praier loue and other giftes profitable to saluation Obiection Many out of the church haue hadde tongues and sciences the tongues therefore and sciences are not the giftes of the holy ghost Aunswere The tongues and sciences out of the church are also the giftes of the holy ghost but by a general working of god which is without the true knowledge of him But in the church the tongues and sciences are the giftes of the holy ghost ioined with the true knowledge of god Moreouer al those giftes as wee saide are fitlie referred to those sixe principal partes before numbered of the holie ghosts office as the knowledge of tongues and of sciences to his function of teaching and that miraculous and extraordinarie gift of tongues partly to his function of ruling for the holy ghost did rule and gouerne their tongues partly to his function of teaching and confirming So also the gift of Prophecie and interpretation belongeth to his office of teaching For hee teacheth both by illightening the mindes within by his vertue and by instructing them without by the word The institution ordinance of the Sacramentes appertaineth to his office of teaching but chiefly to his office of confirming Faith and conuersion belong to his office of regenerating and conioyning vs with Christ That hee is the spirite of praier instructing vs how to praie belongeth to his office of ruling gouerning In like sort the rest of the gifts maie bee referred to certaine partes of the Holy Ghostes office Furthermore the holy ghost in respect of this his office hath diuerse titles of commendation in the Scripture For hereof hee is called 1. The spirite of adoption because hee assureth vs of the fatherly good wil of god towards vs and is a witnesse vnto vs of that free goodnesse mercy wherewith the father embraceth vs in his onely begotten sonne Therefore Rom. 8.15 By this spirit we crie Abba Father 2. He is called the earnest and seale of our inheritance because hee assureth vs our saluation 2. Cor. 1.21 It is god which stablisheth vs with you in Christ and hath annointed vs who hath also sealed vs hath giuē the earnest of the spirit in our hearts Eph. 1.13.14 In which gospell also after that yee beleeued yee were sealed with the holy spirite of promise which is the earnest of our inheritance 3. Hee is called Life because he quickneth vs or as the Apostle saith The spirite of Life who mortifieth the oulde man and quickneth the new Rom. 8.2 The Law of the spirite of life which is in Christ Jesus hath freed mee from the Lawe of sin and of death 4. He is called Water whereby he refresheth vs being almost dead in sinne and maketh vs fruitful that we may bring foorth fruit 5. Hee is called Fire because hee dooth daily burne vp and consume concupiscences and vices in vs and kindleth our heartes with the loue of God and our neighbour 6. He is called the Fountaine because all celestiall riches doe flow vnto vs from him 7. Hee is called the Spirite of praier 8. The Oile of gladnesse Heb. 1.9 Wherefore god euen thy God hath annointed thee with the Oile of gladnesse 9. He is called the Comforter because he worketh faith in vs and purifieth our consciences and so comforteth vs that we exult and reioice in afflictions 10. He is called Intercessour because Roman 8.26 The spirite maketh request or Intercession for vs with sighes which cannot bee expressed 11. Hee is called lastly the Spirite of truth of wisedom of ioie of gladnes of the fear of God of boldnesse and the like Obiection It was said before that the holy ghost is the earnest of our inheritance But Saul Judas had the holy ghost neither yet obteined they the inheritance but were reprobate Therefore the holy ghost is not the earnest of our inheritance Answere Saul and Iudas had the holy ghost as concerning some gifts of the holie ghost But they had not the spirit of adoption Reply But it is the same spirit It is the same spirit indeed but doth not worke the same thinges in all For he woorketh adoption and conuersion in the Elect only Obiect 2. Those parts of the spirits office before specified are not proper to the holie ghost but belong also to the Father and the sonne Therefore they are not well assigned to the Holy ghost as proper Aunsw They belong also to the father and the sonne but mediatlie by the holie ghost But vnto the holy ghost they belong immediately Reply But after the same maner also it seemeth that the preseruation of thinges the inuention of arts and sciences and the like
desire of him in the Elect. For hee is giuen to them that desire him Luk. 11.13 Hence is drawen a forcible argument to prooue the God-head of the holy ghost For to worke effectuallie by the ministerie is proper to God onely 1. Cor. 3.7 Neither is he that planteth anie thing neither he that watereth but God that giueth the encrease Matth. 3.11 J baptize you with water to amendment of life but hee that commeth after mee will baptize you with the holie ghost and with fire Rom. 1.16 The gospel is the power of god because the holie ghost is forcible in working by it whereupon also the gospell is called the ministration of the spirite 2. Corint 3.8 Now the holy ghost is receiued by faith Eph. 1.13 Wherin also after that yee beleeued yee were sealed with the holy spirit of promise The world cannot receiue the spirit of truth because it neither seeth him nor knoweth him Obiection But faith is the gift and fruite of the holie ghost Ephes 2.8 By grace are yee saued through faith and that not of your selues it is the gift of god 1. Corinth 12.3 No man can saie that Jesus is the Lorde but by the holie ghost Aunswere 1. The woorking of the spirite is in order of nature before faith but in time both are together because the first beginning of faith is the receiuing of the holy ghost 2. Faith beeing once begun the holy ghost is more and more receiued who woorketh afterwardes other thinges in vs by faith As it is saide Galat. 5.6 Faith worketh by loue Actes 15.9 By faith mens heartes are purified 7 How the holy ghost is reteined THE holie ghost is receiued and kept 1. By meditation in the doctrine of the gospell and by studying to profit therein Psalm 1.2 He that doth meditate in the Law of the lord daâ—â— and night shall bee like a tree planted by the riuers of waters that wil bring foorth her fâ—uite in one season Coloss 3.16 Let the woorde of Christ dwel in you plenteouslie in all wisedome teaching and admonishing your selues 2. Hee is kept by encrease and continuaunce of repentaunce and amendment of life that is by a desire of bewaring to offend against our conscience Matth. 13.12 Vnto him that hath shal be giuen Reuelat. 22.11 He that is righteous let him be righteous still Ephes 4.30 Grieue not the holie spirit of god by whom yee are sealed vnto the daie of redemption Hither maie bee referred a desire of auoiding euill companie and sinne For hee that wil auoide sinne must auoide al occasion of sinning 3. Hee is reteined by dailie and earnest praieâ— and inuocation Luk 11.13 Howe much more shall your heauenlie Father giue the holy ghost to them that desire him The same wee maie see in that panoplie or complet harnesse which the Apostle describeth Ephes 6.14 Likewise it is confirmed by the example of Dauid who praieth Psalm 51.11 That god wil not take his holy spirit from him 4. He is reteined by applieng gods giftes to their right vse that is to his glorie and to the safetie of our neighbour Luke 22 32. And when thou art conuerted confirme thy Bretheren Matth. 25.29 Vnto euerie man that hath it shall bee giuen and from him that hath not euen that he hath shal be taken away 8 Whether and how the holy Ghost may be lost HEE may be lost of Hypocrits and reprobates Of the Elect he is neuer wholy lost but onely as touching manie giftes because they alwaies reteine some giftes Neither is hee finally lost of the Elect because at length they returne to repentance But of the reprobate he is altogether or wholy lost and finally so that they neuer receiue him Obiection But the holy ghost departed from Saul Therefore he may also depart from the Elect. Aunswere Hee departed from Saul but not the spirit of regeneration for he neuer had him Reply Yea but the regenerating spirite also departeth because Dauid praieth Psal 51.12 Restore to me the ioy of thy saluation Answ He is lost oftentimes as concerning some giftes of regeneration but not wholy For it cannot possibly bee that the Godly should reteine no remnants seeing they doe not sin to death A man saith Bernard neuer abideth in the same state either he goeth backward or forward For this difference is to be obserued held for the assoiling of that question How namely the perseuerance of the Elect may be notwithstanding certaine albeit they leese the holy Ghost which is because they are neuer wholly and finally destitute of the holy Ghost Now the holy Ghost may be lost fower waies and those contrarie to those other meanes whereby he is reteined 1 By neglecting the Woord and Doctrine For Paul willeth Timothie to stirre vp the gift of God which was in him also teacheth him how that may be doone 1. Tim. 4.15 By giuing attendance to his reading to exhortation and doctrine 2 He is lost by carnall securitie and by giuing ouer our selues to commit wickednesse against our conscience 3 By neglect of praier 4 By abusing the giftes of the holie Ghost as when they are not imploied to his glorie to the safety of our neighbor Luk. 8.18 Vnto him that hath shal be giuen from him that hath not euen that he hath shall be taken awaie 9 Wherefore the holy Ghost is necessarie HOW necessarie and needefull the Holy Ghost is and for what causes doth clearely appeare by these places of Scripture Ioh. 3.5 Except that a man be borne of water and of the spirit he cannot enter into the kingdome of Heauen 1. Cor. 15.50 Flesh bloud cannot inherit the kingdome of God 2. Cor. 3.5 Wee are not sufficient of our selues to thinke anie thing as of our selues but our sufficiencie is of God Hence we may thus conclude without whom we cannot thinke much lesse doe ought that is good and without whom we can neither be regenerated nor know God neither attain vnto the inhetaunce of the celestiall kingdome without him we cannot be saued But without the holy Ghost these things cannot be done by reason of the corruption blindnes of our nature Therefore without the holy Ghost it cannot be that we should be saued so it followeth that he is altogether necessarie for vs vnto saluation 10 How we may know that the holy Ghost dwelleth in vs. WEE know that wee haue him by the effectes or by his benefits and blessings in vs as by the true knowledge of God by regeneration faith and the inchoation or beginning of new obedience or by a readinesse and willingnesse to obay God Rom. 5.1 Beeing iustified by faith wee haue peace towards God The loue of god is shed in our harts Againe we know it by the testimony and witnesse which hee beareth vnto our spirit that we are the Sonnes of god Moreouer most certaine testimonies and tokens of the holy Ghost dwelling in vs are Comfort in the midst of death ioy in afflictions a purpose to perseuere in
7. Christ is a perfect Sauiour because he hath saued and reconciled to god whole man Therefore our corrupt bodie also shall be raised by Christ and rise againe 8. Christ is not of lesse force to saue than Adam to leese Nay Christ hath restored vnto vs al that which Adam lost destroied by sinning yea and far more and greater things by his merit Adam had lost from vs among other gifts the eternall life also of our bodies Therefore Christ hath restored it vnto vs and consequently we shall certainely rise againe 9. God is the God of whole man This reason Christ also vseth against the Sadduces Mat. 22.31 Haue yee not read what is spoken vnto you of God saying I am the God of Abraham and the God of Jsaac and the god of Jacob God is not the god of the dead but of the liuing And so God is the God of whole man not of a part onely For if he were God of a part that is of the soule onely he were not perfectly and fullie our God 10. He published his lawe vnto man after the fall Therefore hee will haue man once keepe it But that is not done in this life Therefore it shall be done in the life to come and therefore men shall rise againe 11. The wages of sinne is death Therefore sinne being abolished death shal be abolished and so death being abolished we shall rise againe vnto euerlasting life To this end also our bodies were made that in them as temples the holy Ghost might dwell for euer 4 For what end the Resurrection shall be THE last end of the Resurrection is gods glorie The endes of the resurrection 1 Gods glorie For to this end shall the Resurrection be that God may manifest and together fullie and perfectly exercise both his mercy towards the faithful and his iustice toward the reprobate and so may declare the vnutterable certainty of his promises The next and subordinate end to the former is the saluation and the glorie of the Elect and of the contrarie 2 The saluation and glorie of the elect and the damnation of the reprobate the damnation and punishment of the reprobate For the Elect or Saints of god shall rise to euerlasting life Reuel 3.21 To him will J graunt to sit with me in my throne Reuel 7.13 They shall be araied in long white robes Dan. 12.3 They shall shine as the Sunne But the wicked shall rise to be drawen to euerlasting paines and torments Mat. 25.41 Depart from me yee cursed into euerlasting fire which is prepared for the Diuel and his Angels and a little after And these shall goe into euerlasting paine and the righteous into life eternall Obiection Christs Resurrection is the cause of our Resurrection and also the benefite of Christs Resurrection is our Resurrection But this cause and this benefite belongeth not to vnbeleeuers and Jnfidels Therefore they shall not rise Aunswere This whole reason is graunted namely that the wicked shall not rise because of Christs Resurrection but hence it foloweth not that they shall not rise because they shal rise in respect of another cause which is that they may be punished There is but one end indeede of our Resurrection in respect of God which is his glorie but the manner of comming to this end is diuers 5 By whom the Resurrection shall be The Resurrectiō by Christ THE Resurrection shall be by Christ for by the force and vertue of Christ our Sauiour we shall rise Joh. 6.44 J will raise him vp in the last day Which speech of Christ is to bee vnderstood of the bodie For hee doth not raise vp the souls because they die not Now Christ man shall raise vs though by the vertue of his Godhead Joh. 5.28 The houre shall come in the which all that are in the graues shall heare the voice of the Sonne of man Act. 17.31 God hath appointed a day in the which he will iudge the world in righteousnes by that man whom he hath appointed whereof he hath giuen assurance vnto all men in that he hath raised him from the dead And hence ariseth vnto vs great consolation and comfort Because he is true man who shall raise vs he will not neglect his owne flesh and members but wil raise them euen vs will he raise to eternal life for which cause he tooke our flesh and redeemed vs. Obiection But the father is saide to raise vs yea to raise Christ himselfe Rom. 8.11 Hee that raised vp Christ from the dead shall also quicken your mortall bodies because that his spirite dwelleth in you Therefore wee shall not bee raised by Christ nor by the power of Christ Answere The Father shall raise vs by his Sonne mediately But the Sonne shall immediately raise vs with his spirit as being our only Redeemer Phil. 3.20 We looke for our Sauiour from heauen euen the Lord Jesus Christ who shall change our vile bodie that it may be fashioned like vnto his glorious bodie according to the working whereby he is able euen to subdue all thinges vnto himselfe But the spirite shall immediately raise vs by himselfe 6 How the Resurrection shall be At the resurrection 1. The dead shall bee raised 1 THE dead shall bee raised with a shoute and with the voice of the Archangell with the trumpet of god and shal be presented before the high and most iust iudge Iesus Christ The resurrection therefore shall bee in glorious manner and openlie not fearefullie nor in secret and shall bee far other than that which was wrought in some men at the resurrection of Christ For it shall bee done all beholding it yea with the exceeding ioy of al the godly with the exceeding feare and trembling of the wicked 2. They who then shall remaine aliue 2 The liuing shall bee changed shall bee in a moment of time changed and bee made of mortall immortall Read Cap. 15 of the former to the Corinthians and Cap. 4. of the former to the Thessalonians 7 When the Resurrection shall be THE Resurrection shall be in the end of the world In the last day Joh. 6.40 J will raise him vp at the last day This question is to bee helde and proposed of vs that our faith bee not troubled while wee are forced to expect and tarry or that we may not imagine to our selues any certain time when we thinke these things wil happen and so beginne to doubt and thinke our selues to be deluded when those thinges fall not so out nor come to passe at the time appointed by vs. This question maketh for the increase of hope and faith in vs. 8 What bodies shall rise THese selfe same bodies shall rise The same bodies shall rise Iob. 19 26. Eph. 6.8 2. Cor. 5.10 and not others created of christ as the Anabaptists will haue it For Iob saith Jn this flesh shall J see my Lord. And the Apostle saith Euery man shall receiue in his bodie according to
death is The euerlasting death of the wicked and is so called not because the reprobate by once dyeng shall fulfill it but because they shall die perpetuallie and shall feele perpetuall tormentes 2 Who giueth euerlasting life Euerlasting life the worke of all three Persons GOD alone giueth eternall life the Father giueth it by the son the holy ghost Of the Father it is said Ioh. 5.21 As the Father raiseth vp the dead and quickneth them so the son quickneth whom he will In which place the same is affirmed of the son also as in like maner in these folowing Ioh. 14. In him was life Isai 9.6 The Father of eternitie Iohn 10.28 I giue vnto them eternall life that is not by merit onely but also by power and working Of the Holy Ghost likewise it is saide Iohn 3.5 Except a man bee borne of water and the spirit hee can not enter into the kingdome of God Rom. 8.11 Hee that raised vp Christ from the dead shall also quicken your mortall bodies by his spirit dwelling in you And this testimonie is to bee obserued for the confirmation of the Godhead of both Obiection But the ministers also giue life according to that of Paul 1. Cor. 4.15 In Christ Iesus J haue begotten you through the Gospel Aunswere Christ and the holy Ghost giue life by their owne power the ministers are onely instruments by whom Christ worketh through thâ— vertue of his spirite Replie But Christ giueth life by a communicated power Therefore not by his proper power Answere He giueth it by a power communicated but communicated from euerlasting as he was begotten from euerlasting Ioh. 5.26 As the Father hath life in himselfe so likewise hath he giuen to the Sonne to haue life in himselfe 3 To whom euerlasting life is giuen EVerlasting life is giuen to all the Elect All the Elect they alone are partakers of euerlasting life and to them onely Joh. 10.28 I giue vnto them eternal life that is to my sheepe who are his elect and chosen Iohn 17.9 I pray for them I pray not for the world but for them which thou hast giuen me for they are thine and verse 12. Those that thou gauest me haue I kept and none of them is lost but the childe of perdition Againe faith and repentaunce are proper vnto the Elect only but these are part of eternal life Therefore eternal life belongeth to the Elect onely Rom. 11.7 The Elect haue obtained it and the rest haue beene hardened Wee must obserue in this place whereas the question is To whom euerlasting life is giuen that it is better to answere That eternal life is giuen to the Elect than to say it is giuen vnto the conuerted * As they are elected so theâ— are but chosen to eternall life as they are conuerted so they are in part admitted vnto it and begin to bâ— put in possession of it For conuersion and faith are the beginning of eternal life And to say Eternal life is giuen to the conuerted were all one as if you woulde say life is giuen to the liuing 4 For what cause euerlasting life is giuen THE impellent or motiue cause of euerlasting life giuen vnto vs is the alone free mercy of God For a good thing doth communicate it selfe and make others partakers of it and his loue towardes mankinde God of his â—ree mercy giueth vs for Christs sake euerlasting life that wee might praise and magnifie the same his mercy for euer And he will that euerlasting life bee giuen vs and himselfe giueth the same vnto vs for the alone intercession and merit of Christ imputed vnto vs by the comming and interposing whereof gods mercy is more illustrated and manifested than without it But no work of man either foreseene in vs or present is the cause of this eternall life whereunto notwithstanding wee are brought by many meanes Before the beginning of eternal life our woorkes merit eternall death after the beginning thereof all our woorkes are effectes thereof and nothing is cause of it selfe The final cause or end for which eternal life is giuen vs is that the mercy of God might be acknowledged and magnified of vs. Eph. 1.6 To the praise of the glorie of his grace wherewith hee hath made vs accepted in his beloued For the same cause God giueth vs eternall life for which hee chose vs. 5 When euerlasting life is giuen Euerlasting life is beguâ— here by conuersion IN this life is giuen the beginning of eternal life and that necessarily For vnto whom life euerlasting is not begunne to be giuen here that is who beginneth not here to feele a part of eternal life to wit faith and conuersion vnto him life euerlasting shal neuer be giuen after this life 2. Corinth 5.2 Therefore we sigh desiring to be clothed with our house which is from heauen Because that if we be clothed we shal not bee found naked It is consuÌ„mated in the worlde to come by glorification The consummation of euerlasting life is after this life for vnto whom euerlasting life is begunne to bee giuen here to them shal it be giuen finished compleate and consummated And of this consuÌ„mation ther are two degrees one when the soule is presently carried into heauen because by the death of the bodie we are freed from all infirmitie the other degree is greater higher and more glorious when in the resurrection of the bodies the soules shall againe be vnited to their bodies because after the resurrection we shal be made glorious and shall see God euen as hee is Iohn 5.24 He that heareth my word and beleeueth in him that sent mee hath euerlasting life and shall not come into condemnation but hath passed from death to life 1. Iohn 3.2 Nowe are wee the Sonnes of GOD but yet it dooth not appeare what wee shall bee and wee knowe that when hee shal appeare we shal bee like him for we shal see him as he is 6 How euerlasting life is giuen vnto vs. EVerlasting life is giuen vnto vs by the holy Ghost God giueth vâ— euerlasting â—iâ—â— by the outwâ— ministerie 〈◊〉 thâ—â—warde miâ— of the spirit and the holy Ghost giueth it vs in this life by the ministerie of the word by the worde he worketh in vs the knowledge of God and his wil This knowledge hath following it a study and desire more and more to know God and to liue according to the prescript of his will It is giuen heere vnto infants so that they haue an inclination to repentaunce and faith But the consummation and accomplishment of euerlasting life shal be giuen vs after this life immediately Now that it is heere giuen vs mediately by the woorde is prooued by plaine testimonies of Scripture John 6.68 Whither shall wee goe say the Disciples Thou hast the words of life 1. Corint 4.15 Jn Christ Jesus J haue begotten you through the gospel Rom. 116. The gospell is the power of
signifie Christ which hereafter shoulde bee exhibited the newe Christ who alreadie was exhibited is apparant by the interpretation deliuered of them in holy writ whereof wee spake in the definition Now they differ in clearenes because in the newe Testament the ceremonies are purer signifiyng things complete and perfect In the old were moe rites shadowing thinges to come all the circumstances whereof were not as yet declared The confirmation of the 15. conclusion What the Ministers doe in Gods name in the administration of the sacraments also that God by the sacramentes signifieth that is teacheth offereth promiseth vs the communion of Christ was declared in the second confirmation Hereof followeth the next which is that the holie ghost dooth mooue our heartes by them to beleeue For seeing the sacraments are a visible promise they haue the same authoritie of confirming faith in vs which the promise it selfe hath which was made vnto vs. Of this followeth the third For that which serueth for the kindling or raising of faith in vs the same also serueth for the receiuing of the cōmunion of Christ his benefits And because we attaine vnto this by faith Therefore it is said The bread is the communion of the bodie of Christ Baptisme doth saue vs. Neither yet doth the holy Ghost alwaies confirme and establish faith by them as the examples of Simon Magus and of infinite others doe shewe That the vse of them hurteth without faith hath beene prooued in the second Conclusion The confirmation of the 16. conclusion The sacraments without the word going before doe neither teach nor confirme our faith because the meaning and signification of them is not vnderstood except it be declared by the woorde neither can the signe confirme anie thing except the thing bee first promised An example hereof are the Iewes who obserued and nowe doe obserue the ceremonies but adioine thereto the not vnderstoode promise of the grace and benefites of Christ Without the Word those who are of vnderstanding are not saued either by doctrine as by ordinarie means or by an internal and extraordinarie knowledge Joh. 3.18 Hee that beleeueth not in the sonne is alreadie condemned Rom. 3.17 Faith commeth by hearing and hearing by the woorde of god But they may bee saued without the sacramentes because although by some necessitie they bee depriued of these yet they may beleeue as the theefe did on the Crosse Or if they be infants according to the condition of their age they are sanctified as Iohn in the wombe and many infants also in the wombe who died before the day of circumcision The Woord also is to bee preached vnto the wicked because it is appointed to conuert them But the sacraments are to bee administred vnto them who are acknowledged for members of the church because they are instituted for the vse of the church onely Act. 8.37 Thou maiest be baptized if thou beleeuest The confirmation of the eighteenth conclusion The confirmation thereof is manifest by the Passeouer and other sacrifices as also by the sabboth which all were commaunded by God that the godly might celebrate and worship God and shew themselues gratefull vnto him and might withall take the signes and tokens of those benefits of God which they receiued by the Messias So Baptisme is a confession of christianity and a signe whereby Christ testifieth that wee are washed by his bloode The supper of the Lord is a thankesgiuing for the death of Christ and an aduertisement that we are quickened reuiued by his death are made his members shall remaine continue with him for euer OF BAPTISME THE principall questions are 1 What Baptisme is 2 What are the ends of Baptisme or for what it was instituted 3 What is the sense and meaning of the words of the institution thereof 4 What are the formes and kindes of speaking of Baptisme 5 Who are to be baptized 6 The lawful and right vse of Baptisme 7 In place whereof Baptisme did succeede 8 Howe Baptisme agreeth with circumcision and in what is differeth from it WHAT BAPTISME IS BAptisme is an externall washing instituted by the sonne of God with the pronouncing of these words I baptize thee in the name of the Father and the Sonne and the holy Ghost to bee a testimonie that he who is so washed or dipped is reconciled through Christ by faith and is sanctified by the spirite vnto eternall life Goe saith Christ and teach all nations baptizing them in the name of the Father and the son the holy ghost It may also be fitly defined on this wise Baptisme is a ceremony instituted by Christ in the new testament whereby wee are washed with water in the name of the Father the sonne and the holy ghost to signify that we are receiued into fauor for the bloode of Christ shed for vs and are regenerated by his spirite and also to bind vs that hereafter we endeuour in our actions and deedes truly to testifie newnesse of life We are said to be receiued into fauour for the blood of Christ shed for vs to wit on the crosse that is for christs whole humiliation applied vnto vs by faith Baptism no bare signe onely Obiection Baptisme is said to be an external washing of water therefore baptisme is a bare signe onelie Aunswere This is a fallacy of diuisiō diuiding those things which are to be ioined Because when wee say that Baptisme is an externall signe we ioine with the signe the thing signified Moreouer there is no particle added which excludeth the thing And Baptisme is in it owne nature a bare signe but the promise commeth thereto and is ioined with this signe The differences betweene Baptisme and the washings of the olde Testament 2 Obiection There were washinges also in the oulde testament Baptisme is a washing Baptisme therefore is a sacrament of the old testament Aunswere The washings in the oulde testament were not a signe of the receiuing into the church as is Baptisme They signified Christ to come They did bind the Iewes only Baptisme extendeth and belongeth to al nations or to the whole church They were also instituted to wash away a ceremoniall vncleannesse Baptisme to wash away a morall vncleannesse and hence is it that Baptisme is called in the scripture a lauour or washing to wit in respect of that washing of the morall vncleannesse that is in respect of that inward or spiritual washing wherby we are washed or cleansed from our sinnes Nowe this washing is of two sortes The washing of Baptisme is of two sorts 1 The washing of bloud 2 The washing of the spirite 1. The washing of blood when we are washed by the bloode of Christ which is the remission of sinnes for the bloudshed of christ 2. The washing of the spirit when we are washed by Christs spirite which is our renewing by the holy Ghost that is the chaunging of euill inclinations into good which is wrought by the vertue of the holy Ghost in our
yet wil I not faint in hope for Israel but wil looke when yet once againe God himselfe shal smite on rockes and water shal flowe out of them that his people in this time of drought maie drinke Euen so O God for thy promise sake and for thy troth of ould plighted in thy beloued Sonne vnto thy chosen open the rock of stone againe let againe the waters the liuing waters of thy word flow out and let the sauing riuers of thy Gospell runne and stop not through al drie places of our Land that men and Angels may see the felicity of thy Chosen and reioice in the gladnes of thy people and giue thanks and praise and glory and honour with thine inheritance vnto thy blessed name for euer A CATECHISM OF CHRISTIAN RELIGION 1 What is thy onely comfort in life and death THat both in soule body a 1. Cor 6.19 1. Thes 5.10 whether I liue or die b Rom. 14 8. I am not mine own but belong c 1. Cor. 3.23 wholy vnto my most faithful Lord Sauiour Iesus Christ who by his precious blood most fullie satisfying d 1. Pet. 1.18 1 Iohn 1.7 2.2 for all my sinnes hath deliueâ—ed e 1. Iohn 38. Heb. 2.14.15 mee from all the power of the diuell and so reserueth f Iohn 6.39 me that without the will of my heaâ—enly Father not so much as a haire may fal g Mat. 10.30 Luke 21.18 from â—y head yea all thinges must h Rom. 8.28 serue for my safeâ—y Wherefore by his Spirit also he assureth i 2 Cor. 1.22 5.5 Eph. 1.14 mee â—f euerlasting life and maketh k Rom. 8.24 me ready and preâ—ared that henceforth I may liue to him 2 How many thinges are necessarie for thee to know that thou enioying this comfort maist liue die happilie Three l Luk. 24.47 1. Cor. 6.11 Rom. 8.16 Tit. 33.4.5.6.7 8. The first what is the greatnes m Iohn 9.41 Rom. 3. of my sin misery The second how I am deliuered n Iohn 17.3 from all sinne and miserie The third what thankes I owe o Ephes 5.10 1. Pet. 2.9 3.10.11.12 Rom. 6.11.12.13 Mat. 5.16 2. Tim. 2.15 vnto God for this deliuerie There is a three-fold order or there are three partes of the studie of diuinitie THE first is a Catecheticall institution or briefe summe of Christian doctrine which is called a Catechisme and is a briefe explication of the generall pointes of the same doctrine This part is necessarie For both the learned and vnlearned ought to know the foundation of religion The second a handling of common places or coÌ„mon places which contein a larger explication of euery point and of hard quaestions together with their subdiuisions reasons and argumentes The third a diligent meditation of the scripture or holy writte This is the highest degree for which we learne all the rest to wit that we may come furnished to the reading vnderstanding and propounding of the holy Scripture Those former partes are taken out of the Scripture and againe common places do lead vs vnto the Scripture which is as it were a rule by which they are directed What a Catechisme is A CATECHISME is a briefe doctrine framed for youth the ruder sort conteining in it the summe of the doctrine of the Law Gospel or of Christian religion which being deliuered is required againe at the handes of the auditors It is so called of a Greek woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to resound or to returne a voice back again Eccho-like because that children did by mouth make rehearsall of those thinges which were asked them and which they had hard Catechumeni in the primitiue church were those who learned the Catechisme that is to say such as were now of the Church and were instructed in christian Doctrine Neophyti or Nouices were those who were but new come vnto the Church so called from twoo Greeke woords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signify a new plant Of the Catechumenes there were twoo sortes 1 Those who first being of some yeares whether of the Iewes or of the Gentils afterward came vnto Christ but were not as yet baptised These were first instructed in the Catechisme and afterwards baptised and admitted to the Lords supper 2. Those who were borne in the Church That is the Children of Christians These eftsoones after their birth as being members of the Church were baptised and after they were growen a little elder they were instructed and confirmed by laying on of handes and so dimissed out of the companie of the Catechumenes so that it was lawfull for them thence-forward to draw neer vnto the Lordes Supper This Catechising doctrine hath euer been in the Church For in the olde Testament God himselfe in briefe-wise deliuered the doctrine of the Lawe Gospell the Decalog the promises as when hee saith Walke before me Gen. 17.1 Gen. 22.18 and be thou perfect Likewise In thy seed shal al nations of the earth be blessed Now these things God would that Abraham and his posteritie should teach their Children and their whole familie and therefore this doctrine was framed fit for the capacity of Children and the ruder sort In the old Testament furthermore there were also sacrifices praiers other things in which the youth were instructed In the new Testament in the Apostles time there was likewise a Catechising doctrine as the author of the Epistle to the Hebrewes reporteth Therefore leauing the doctrine of the beginning of Christ Heb. 6.1 let vs be led forward vnto perfection not laying againe the foundation of repentance that is the beginning of Christian doctrine which comprehendeth repentance and faith These first beginnings or principles of Christian doctrine are called in the same place the doctrine of baptismes because they that were of some yeares before they came to christ were first instructed before they were baptised It is called also the doctrin of laying on of hands because the Catechisme was required at their handes that they should be able to answere in it on whom hands were laid that is to say of the children of Christians who were baptised in their infancy The parts of these rudimentes of Christian doctrine which they cal Catechisme are the Lawe and the Gospel or as it is said in the place afore named vnto the Hebrews repentance and faith in Christ Semblably the fathers also write Briefe summes of doctrine certain remnants of which we see as yet in Popery Now it behoueth that the youth be by and by instructed in this doctrine and doe knowe the foundation 1. Because of the commandement of God â—eut 6.7 Thou shalt tell them vnto thy children 2. Because we are so corrupted that except we be timely informed of the wil of God hardly or neuer we learne to do things acceptable vnto God and scarsely suffer ourselues with much adoe to be
the couenant that the bookes of the Prophets and apostles are called the old and new Testament For it is wel known that here by the name of Testament is meant the couenant If then the couenant which is between God and the faithfull bee described in these bookes it must needes bee that in them is declared what God promiseth and what hee doth vnto vs to wit his fauour remission of sinnes his holy spirit righteousnes and life euerlasting and preseruation of his Church in this life by and for his sonne our mediatour as also what he requireth of vs that is to say faith by the which we receaue his benefits and a life framed according to his commandementes by which wee declare our thankfulnes And these are the thinges which are taught in the Law and Gospell 5 Neither is the meaning of the holy Ghost otherwise From the Subiect correlatiue of the couenaÌ„t when in a woorde he sayeth that Christ is taught in the whole Scripture and that hee alone is to be sought there For Paul truely as also the rest of the Apostles did not propose a maimed but a whole doctrine vnto the churches euen as himselfe witnesseth Act. 20. That hee kept nothing backe but shewed all the counsell of God concerning the Ephesians And yet the selfe-same Apostle 1 Cor. 2. saith That hee knew nothing but Iesus Christ and him crucifyed And Cap. 3. That the foundation of the doctrine of the Church is Christ alone And that this foundation is common to the Prophets together with the Apostles Wherefore the Doctrine concerning Christ is the summe and scope of the Scripture and the foundation laid by the Prophets and Apostles on which whosoeuer rely not they are not stones of the Temple of God that is members of Christes Church OF THE SECOND QVESTION SINCE that we do vnderstand what is the Doctrine of the Church Wherefore true religion is to be discerned from others coÌ„teined in the books of the Prophets and Apostles to wit the sound and vncorrupt voice of the Law of God and the Gospell concerning Christ easie it is necessarie for vs to discerne it from al other religions 1 Because of the commandement of God 1 Cause The commandement of God 1. Iohn 5.39 1. Cor. 10. 1 Cor 6.17 Apoc 18.4 Eâ—aâ— 52.11 â— Iohn 10. 2. â—â—me The glory of God 2. Cor. 6.15 which ought to suffice vs whether we know the cause or no. Flie Idols Depart from her my people Be not yoked with Infidels Be yee holy Touch no vncleane thing yee that beare the vessels of the Lord. Hee that bringeth not this doctrine bid him not God speede 2 For the glorie of God who as hee will not haue him-self coupled with idols and diuels So also hee will haue his truth seuered from lies and his houshold to bee separated from the enemies of the Church that is from the children of Satan It were contumelious so to thinke of God as that he would haue such Children as persecute him There is no agreement betweene Christ and Belial â— Our saluation 3 For our owne saluation and that in two respects 1. That the Church may be known that is may be beheld vnto the which the faithful may ioyne them-selues Whereas if thou canst not discern the true Church from the false thou shalt â—ot know vnto which to ioyne thy selfe and what maner of woorship thou oughtest to follow For God will that all which are to he saued be gathered vnto the Church according as it is said Out of the Church there is no saluation 2. In regard of our comfort that euery one may know of what kingdome they are and whether they be of those vnto whom God promiseth saluation This canst thou not know except thou canst discerne the true Church from false churches 4 The doctrine of other sectes 4. The confirmation and the difference is necessarie to be knowen that our faith and comfort may bee the surer when as we see that to be in our Church which â—is wanting in others likewise when as wee perceiue what is the cause why they who make profession of our doctrine he saued but all other sectes together with their sectaries be damned 5 Least wee being deceaued should embrace the doctrine of some other sect for true Religion 5. The eschuing of danger Act. 4 Iohn 10. For there is no saluation in any other neither among men is there giuen any other name vnâ—der heauen whereby wee must bee saued Therefore is it said He that is the sheepheard of the sheepe him doe the sheep follow because they know his voice and they wil not follow a stranger but they flee from him for they know not the voice of strangers It is necessarie therefore that the sheep know how to discerne the voice of the sheepherd from the voice of wolues according vnto the rule 1. Iohn 4 Beleeue not euerie spirit For Sathan is wont to transforme himselfe into an Angel of light and the most part of Heretikes doe imitate the woords of true teachers whereas their opinions are most different And wee oftentimes see that the ruder sort when as they perceaue some similitude in some either rites or opinions are easily lead to beleeue that the aduersaries of the Church do professe either the same religion with vs or not so bad as wee make it or since that they haue some thing common with vs that it is not much material whether they let passe some thinges or ad some others Wherefore least some shewe of likenes may beguile any man it is profitable that the manifest and vniuersal differences of the true and false religions may be laid open to the sight 6 Least we be partakers of the punishments which are to 6. Punishment come on such men Apoc. 18.4 Goe out of her that ye be not partakers in her sinnes and that ye receaue not of her plagues 7 That the wicked may bee left vnexcuseable 7 That the wicked may bee left vnexcuseable For albeit an acknowledging of God is neither sufficient to saluation nor true without the doctrine of the Church yet so much of God is manifested vnto al men as is sufficient to take away al excuse from them for their impiety For neither vnto these very things which may truely bee gathered concerning God by the light of nature and frame of the world do they giue their assent neither go they forward to seeke a more full knowledge of God vnto the which those thinges are as it were spurs to pricke them forward but either they doe quite and clean reiect them or they draw them vnto an other meaning and stitch their own inuentions vnto them besides and against the testimonie of the whole nature of things and their owne consciences So that they are ignorant indeed of God but that of stubbornes and of purpose And this is the very cause why at length they are oppressed with desperation because they are
inward senses are adioined to the vnderstanding and the affections to the will The image of God in man The description of the image of God is a vertue knowing aright the nature will and workes of God and a will freelie obeying God and a correspondence of all the inclinations desires actions with the will of God and in a word a spiritual and vnchangeable puritie of the soule and the whole man perfect blessednes ioy resting in God and the dignitie of man and maiestie whereby hee excelleth and ruleth other creatures Or The image of God in man is 1. The soule it selfe together with the faculties thereof endewed with reason and will 2. In the soule wisedome and knowledge of God his will and workes euen such as god requireth of vs. 3. A conformity with the lawe of god or holinesse and righteousnesse vnder which wee comprehende the heart and all affections 4. Felicitie without miserie and corruption perfect blessednesse ioie aboundance of all good thinges and glorie wherewith the nature of man was adorned 5. The rule and dominion of man ouer the creatures as fishes foules and other liuing creatures In all these thinges the creature after some sort resembleth his creator yet can he by no meanes be equalled vnto his Creator For in God all thinges are immense and without measure and euen his essence infinite Ephes 4.24 The Apostle Paul putteth Righteousnesse and holinesse as the chiefe partes of this image which yet doe not exclude but presuppose wisedome and knowledge For no man can worship God vnknowen But neither doth Paul exclude perfect blessednes glorie for this according to the order of Gods iustice is necessarily coupled with perfect holinesse or conformitie with God Whereupon it foloweth that where true righteousnesse and holinesse is there is the absence of all euils whether of crime and offence or of paine and punishment Righteousnesse and holinesse in this text of the Apostle may be taken for one and the same or distinguished So that Righteousnesse may be meant of the actions and Holinesse of the qualities Righteousnesie that is a conformitie and congruitie of the will and heart with the minde iudging aright that is according to the word of God 1. Cor. 15.47 The first man was of the earth earthlie the second man the Lord from heauen As the earthlie was such are they that are earthlie and as is the heauenlie such are they also that are heauenlie And as wee haue borne the image of the earthlie so shall wee beare the Image of the heauenlie The Apostle doth not here take away the image of the heauenlie man from Adam when he as yet stoode but compareth his nature estate aswell before as after his fall with that heauenlie glorie into which wee are restored by Christ that is not onely the nature of man corrupted through sin by death but the degree of the image of God in mans nature before the fall before glorification with that which foloweth his glorification 2 How far forth the image of god was lost and how farre it remaineth The remnants of the image of god THe image of god in man was not wholy lost but for the greatest part For there remaineth in all as well the vnregenerate as regenerate 1. The incorporeall substance of the soule together with the power thereof likewise libertie in his will which whatsoeuer it will it will freely 2. Manie motions as of those things which we know by sense as are naturall principles some motions also of god his will and workes 3. Some prints of vertues and an ablenes concerning outwarde Discipline and behauiour 4. The fruition of manie good thinges 5. The Dominion also ouer the creatures is not wholy lost He is able to rule many and to vse them Why God preserueth these remnants in vs. These remnants are therefore preserued of god 1. That they might be a testimonie of the bountie of god towards those who were vnworthie of it 2. That god might vse them to the restoring of his image in man 3. That he may leaue the reprobate without excuse Now the image of god remaineth not 1. What is lost of the image of God in vs. In respect of the true sauing sufficient knowledge of god his will 2. The integritie perfectiō of the knowledge of gods workes a dexterity of discerning the truth 3. Rightnes cōformitie of al inlinations desires and actions in our will hart and outward parts by the losse whereof ensue actuall sinnes and merite eternal damnation 4. Whole and perfect dominion ouer the creatures For those beastes which feared man before now assault him his enemies are hurtfull vnto him and doe not obey him The fieldes bring forth thornes and thistles 5. The right and interest of vsing these creatures was lost because hee graunted it to vs his children not to his enimies 6. Life euerlasting was lost and in place thereof is come death both temporal and eternal with calamities of all sortes that is we lost the felicity and happines both of this life and of the life to come Obiection The Heathen haue many great vertues and atchieue great workes Therefore it is not true that the image of god is lost in them Answere All these workes are not pleasing to god because they proceed not from the true knowledge of god neither are wrought to that end that all the glorie may redound to god Those their vertues are onely of outward behauiour discipline but not from the hart thereby to obey god whom they flie and to whose glorie they can doe nothing 3. How the Image of god is repaired in vs. THe repairing of it is wrought by god alone The repairing of the image of god in vs is the work of all three persons who gaue it vnto men For in whose power it is to giue life in his also it is to restore it being lost The maner of restoring it is this 1. The Father restoreth it by his Son 2. The Son by the holy Ghost immediately regenerating vs. We are changed into the same image 1. Cor. 3.18 from glorie to glorie as by the spirite of the Lord. 3. The holy ghost restoreth it by the word the gospel is the power of god vnto saluation 4. This is so done by god Rom. 1.16 as that in this life it is onely begunne in the chosen and then is confirmed and augmented vnto the end of their life is made perfect in the end of this life as cōcerning the Soule but as concerning the whole man at the resurrectiō of the bodies Wherefore it is to be obserued who is the author what the order and maner of this repairing How the Image of God is in Christ and how in vs. Christ both essentiallie the image of the father according to his Diuinitie and according to his humanitie a created image of God though in far more excellencie than Saints and Angels NOw if it
onely from an outwarde cause beside or against the nature of that which is mooued Nowe such an impulsion falleth not into the will but God moueth it leading and bringing it on as it were by obiects to choose that which he will For the facultie or abilitie and power of the will cannot be brought into act that is to shewe and expresse it selfe without an obiect and We are liue and mooue in God Acts. 17. But to bee mooued of no other cause but of himselfe onelie Necessity taketh not away liberty of will in vs. this is exceeding and infinite perfection and libertie agreeing to God alone which the creature cannot desire much-lesse arrogate and challenge vnto it selfe without notorious blasphemie Further it maie easilie be shewed that the necessitie or immutabilitie which ariseth not from constraint but from the nature of the will or from the commotion of it stirred by other causes to choose or refuse an obiect thought of by the mind doth not at al withstand or hinder the libertie of will First because this necessitie doth not take awaie This necessitie proceedeth froÌ„ Gods woorking in vs which rather preserueth thiâ— libertie Absolute necessity doth not take awaie in God greater libertie muchlesse can a lesse absolute necessity take away a lesse liberty in vs. but effectuateth and preserueth the iudgement of the minde free or voluntarie assent of the will in asmuch as god doth cause woorke in men both the notions and election of obiects Secondly Because God albeit hee is by nature that is by exceeding and absolute necessitie good and hath begotten his sonne and had his holie spirite from all eternitie yet will he not by a constrained but most free-will be liue be blessed and good haue his sonne and holie spirite and will all his purposes and works to be good and iust although it be impossible that hee shoulde will anie thing contrarie to these which hee hath already determined If then this absolute necessitie of willing things in God doth not take awaie euen the greatest libertie there is no doubt but that necessitie which is but onelie conditionall that is according to the decree and gouernment of god doth not take awaie that libertie which agreeth vnto the creatures that is iudgement and election free and voluntarie Thirdly Angels saints in heauen haue greater liberty of will and yet greater necessity The holie Angels and blessed men in the celestiall life euen by our aduersaries owne confession are endued with greater libertie of will than we are in this life But they necessarily wil those things onelie which are right and iust and hate and abhorre all thinges whatsoeuer are euill and vniust because they are made such of god and so established by him and are so illuminated and guided by the holy ghost that they cannot otherwise will or work neither by this necessitie of willing those thinges which are good and pleasing to god is the liberty of will taken away or diminished in them but rather is encreased and confirmed as who with al willingnesse choose and doe those thinges onely which are iust Fourthly It is shewed by many testimonies of scripture Many paces of Scripture coÌ„firm the necessity of those actions the liberty of which yet both we and our adueâ—â—ries acknowledge that the wils voluntary actions of good and wicked men which our aduersaries mantaine to be and to haue beene free and we also according to the right meaning of this worde Libertie do willinglie confesse are so guided by the secret and vnchangeable purpose of god that they neither can nor could either doe or be otherwise Wherefore either so many manifest places of scripture must be denied or openly corrupted or it must be graunted that one and the same action of the will is free contingent in respect of the will and necessary in respect of Gods gouernment Contingent effects leese not their contingencie by reason of any necessitie imported by Gods decree The same is to be saide of the effectes of the will which are in respect therof contingent that is free and might as well not bee doone as be done Fiftly it is declared by manie places of scripture that all contigent effectes doe retaine their contingencie which they haue from the nature of their causes although they bee done by the vnchaungeable determination of the purpose or prouidence of God But all voluntarie effectes or motions are contingent in respect of the will which by nature was like able to haue doone the plaine contrarie vnto them They therefore retaine their contingencie that is their libertie for this is the contingencie of the actions of the will although they be so determined of by gods wil that there can be no other The reason of the Maior in this argument is for that GOD so mooueth the second causes and by them bringeth to passe what hee will that in the meane season by his prouidence hee dooth not destroy or abolish their nature which hee gaue them at their creation but rather preserueth and nourisheth it so that as concerning their nature some woorcke contingently some necessarily although in respect of the libertie of Gods purpose all woorke contingently and in respect of the vnchaungeablenesse of his decreee all woork necessarily so as they doe For when GOD by the rising of the Sunne lighteneth the woorlde he maketh not the Sunne so as if beeing risen it did not necessarily lighten or were apt by nature not to lighten and yet is it in the power of God either to chaunge the nature of the Sunne or that remaining as it is not to lighten the woorlde as hee shewed in Aegypt and at the passion of Christ In like manner when the Quailes light at the Tentes of the Israelites and the Rauens carrie meate to Elias and one Sparrowe falleth on the ground GOD doth not make the nature of these liuing creatures such as coulde not bee carried else-where and yet that they can haue no other motion than that which they haue by reason of the will of God interposed and comming betweene the Scripture plainly affirmeth Whereof it is manifest that as in other thinges which work contingently their contingency so in the wil the liberty which is giuen it of God is not taken away but rather preserued by gods gouernment Nowe then if our aduersaries in their argument vnderstand that Liberty which consisteth in the deliberation of the minde and free assent of the wil wee doe not onely graunt but also better mainetaine than they the liberty of will in all actions thereof and so the Maior of their argument shall bee false to witte that those things which are done by the vnchaungeable decree of God are not done by the free will of men and Angels For this libertie the prouidence of God doth so not hinder but rather establish and confirme that without this that liberty cannot so much as be for God both keepeth his order which he appointed
from that obedience by her owne proper and free motion if hope or shewe of any good to come by defecting were offered vnto it Or shorter thus Before the fall it was such a power in man as that he was able to will and yeeld perfect obedience to be coÌ„formable to god to make choice of that coÌ„formity And further was able if he listed to forsake that conformity Or to be yet shorter Man before his fall had perfect libertie either to continue good or to fall Before the fall there was a fitnes and aptitude in man to choose good or euill and man was perfectly conformed to god because hee was made to the Image of God Again All things which God made were very good Now that there was in our first Parentes some weakenes ioined with perfect knowledge and obedience of God which might bee ouercome by the greatnes and force of some temptation Man though most free yet not so strong but he might fall God not assisting him the euent it selfe doth euidently inough declare And that by the especial purpose of god there was not so much grace bestowed vpon our first Parentes as thereby they were not able to be seduced by the tentation of Satan and bee moued to sinne the Apostle witnesseth Rom. 11. when he saith God hath shut vp al in vnbeleefe that he might haue mercie on all Likewise Rom. 9. sayâ—â—g That the vessels of wrath are prepared of god to destruction â—e sheweth that god therefore suffered mankind to fall because it seemed good to him not onelie to declare his mercy towards his chosen but his anger also and power and iustice in punishing the reprobate Furthermore whereas nothing is done without the euerlasting most good purpose counsel of god the fall also of our first Parents may be so much the lesse exempted from it by how much the more god had precisely exactly determined from euerlasting concerning his chiefe work euen mankind what he would haue done Lastly the creature can by no meanes retaine that righteousnes and conformitie with God except God who gaue it keep it neither can he leese it if god will haue it kept according to these sayings Iames. 1. Euerie good giuing and euerie perfect gift is from aboue and commeth downe from the father of lights Iohn 1. In it was life and the life was the light of men which lighteth euery man that commeth into the world Psalm 51. Take not away thy holy spirite from me Psalm 104. If thou hide thy face they are troubled 2. Tim. 2. The foundation of god remaineth sure and hath this seale The Lord knoweth who are his And of our confirmation and establishment in the life to come Math. 22. In the resurrection they are as the Angels of god in heauen As then man could not haue fallen except god had withdrawen his hand and not so forceably and effectually affected his will ruled it in temptation so neither could he persist in integrity when hee was tempted except god had sustained and confirmed him euen as hee confirmed the blessed Angels that they shoulde not defect and fall away together with the other Apostataes Seeing therefore such was the first mans estate from which he wittingly and willingly fell the crime and fault of sinne neither can nor ought to be laid on God but on man only albeit notwithstanding he fell by the eternal counsell and will of God Humane reason fansiyng her owne wit in deriuing the blame of sinne from herselfe The causes of humane reason refuted which lay the fault of the first sinne on God when shee heareth these thinges is troubled and keepeth a stirre and faineth many absurdities to folow except such a libertie of doing well or euil be giuen to man that his perseuerance or falling depend of his own will alone First that God was the cause of that first sinne and by consequent of all other sinnes as which came all of the first fall Likewise that he was the cause of the sinne of the Diuel seducing man especiallie seeing the first sinne is not to bee accounted a punishment as other sinnes for no sin had gone before How the first sinne might be a punishment vnto t selfe to that end permitted of God which should be punished with that sinne and therefore seeing God coulde not will that as a punishment he may seem to haue willed it as a sinne But although there be nothing to the contrarie why sinne may not be the punishment euen of it selfe whereas in the same action both the creature depriuing himselfe of that conformitie which he had with God might sinne and god depriuing him of that good which hee of his owne accorde casteth away might punish as it is said of couetousnes Syrach 14. There is nothing worse than when one enuieth himselfe and this is a rewarde of his wickednes Yet notwithstanding there are other ends besides punishment for which it was conuenient for God to will the action both of the Diuell of man God woulde the temptation of man which was done by the Diuell as a tryal of man by which it might be made manifest Other endes and causes why God would the action though not the sinne both of Satan and Adam whether hee woulde perseuere in true pietie towardes God Euen as God himselfe doth tempt Abraham immediatly when hee commaundeth him to doe that which yet hee woulde not haue done God would that assent of man by which he did yeelde vnto the Diuell against the will of God as a manifestation of the weakenesse and feeblenesse of the creature which cannot keepe the giftes wherewith hee was adorned by God without Gods especiall instinct and aide Likewise He woulde haue this done as an occasion or a waie to manifest his iustice and seueritie in punishing and his mercie in sauing sinners As Exod. 9. Rom. 9. Nowe God respecting and willing these thinges in that perswasion and enticement of Satan and in mans assenting and yeelding thereunto did notwithstanding all this while hate the sinne of both and therefore did not wil it neither cause it but iustly permitted and suffered it to be done For first whatsoeuer things God doth they are alwaies iust 2. He was not bounde vnto man to preserue and confirme him in goodnes 3. He would haue man to be tempted and to fall that he might trie mans perseuerance in true pietie towards God 4. That he might manifest the weakenes of the creature 5. That this fall might be an occasion and way to manifest Gods iustice and mercie These things very well agree with the nature and law of God Now that they say That man did not fall of his owne free will except he had equall power as well to persist in obedience as to fal the consequence is not of force because they reason from an ill definition of mans libertie which they imagine cannot stand if it be determined and ruled by God But the whole scripture
that is a Sauiour Because he saueth vs from al our Å¿ Mat. 1.21 Heb. 7.25 sinnes Neither ought any safety to bee sought for from any other nor t Act. 4.12 can elsewhere be found 30 Doe they then beleeue in the only Sauiour Iesus who seeke for happinesse and safety of the Saintes or of themselues or elsewhere No. For although in worde they boast themselues of him as their sauiour yet indeed they deny the onlie Sauiour a 1. Cor. 1.13 30. c. Ga. 5.4 Iesus For it must needes be that either Iesus is not a perfect Sauior or that they who embrace him as their Sauiour with a true faith possesse all thinges in him which b Heb. 12.2 Isa 9.6 Col. 1.19.20 2.10 Isa 43.11 25. Ioh. 1.16 are required vnto saluation 31 Why is he called Christ that is annointed Because hee was ordained of the Father and annointed of the holy Ghost the c Ps 45.8 Heb. 1.9 Deut. 18.15 Acts. 3.22 chiefe Prophet and d Ioh. 1.18 15 15. Mat. 11.27 Ps 110.4 Heb. 7.21 10.21 Doctour who hath e opened vnto vs the secret counsaill and all the will of his father concerning our Redemption And the high-Priest who with that one onely Sacrifice of his bodie hath f Rom 8.34 5.9.10 redeemed vs and doth continuallie g Ps 2.6 Luk. 1.33 make intercession to his father for vs. And a king who ruleth vs by his word and spirit and defendeth and h Mat. 28.18 Ioh. 10.28 maintaineth that saluation which hee hath purchased for vs. 32 But why art thou called a Christian Because through faith I am a member of Iesus i Acts. 11.26 1 Cor. 6.15 christ and k 1. Ioh. 2.27 Is 59.21 Ioe 2.28 partaker of his annointing that both I may l Mat. 10.33 confesse his name present my selfe vnto him a liuely m Rom. 12.1 Apo. 5.8.10.1 Pet. 2.9.2 Tim. 2.12 Rom. 6.12.13 Apo. 1.6 sacrifice of thankfulnes and also may in this life fight against sin and satan with a free good coÌ„science afterward n 1. Tim. 1.18.19 enioy an euerlasting kingdom with christ ouer al creatures 33 For what cause is Christ called the only begotten sonne of God when we also are the sonnes of God Because christ alone is the coeternal natural son of the eternall o Ioh. 1.14 Heb. 1.2 Ioh. 3.16 4.9 father we p Rom. 8.5 Eph. 1.6 Ioh. 1.12 1. Ioh. 1.3 are but sonnes adopted of the father by grace for his sake 34 Wherefore callest thou him our Lord Because he redeeming ransoming both our body and soul from sins not with gold nor siluer but with his precious blood deliuering vs froÌ„ al the power of the diuel hath set vs a 1. Pet. 1.18 10.1 Cor. 6.20 7.23 Ep. 1.7 1. Tim. 2.5.6 free to serue him 35 What beleeuest thou when thou saist He was conceiued by the holy ghost borne of the Virgine Mary That the sonne of God who b Ioh. 1.1 17.5 Rom. 1.4 Col. 1.15 c. Ps 2.7 Mat. 3.17 16.16 is and continueth true and euerlasting c Rom. 9.5 Is 7.14 9.6 1. Io. 5.20 Io. 20.28 God d Ioh. 1.14 Gal. 4.4 tooke the verie nature of man of the flesh and bloode of the Virgine Mary by the woorking of the holy Ghost f Ps 132.11 Act. 2.30 c. Rom. 1 3. that withal he might be the true seed of Dauid like vnto his brethren in al things sin excepted a Mat. 1.18.20 Luc. 1.35 36 What profit takest thou by Christs holy conception and natiuity That hee is our i Heb. 2.16.17 Mediatour and dooth couer with his innocency and perfect holines my sins g Phil 2 7. in which I was conceiued h Heb. 4.15 7.26 that they may not come in the sight of k Psal 32.1.1 Cor. 1.30 Ro. 8.3.4 Gal. 4.4.5 God 37 What beleeuest thou when thou saist He suffered That hee all the time of his life which hee lead in the earth but especially at the end therof l 1. Pet. 2.24 3.18 Is 53.12 susteined the wrath of God both in body and soule against the sin of al mankind that he might by his passion as the onely m 1. Ioh. 2.2 4.10 Rom. 3.25 propitiatory sacrifice deliuer our body and soule from euerlasting damnation and purchase vnto vs the fauour of God righteousnes and euerlasting life 38 For what cause should hee suffer vnder Pilate as being his iudge That he being innocent and n Luk. 23.14 Ioh. 19.4 condemned before a ciuil iudge might o Psal 69.4 Is 53.4.5 2. Cor. 5.21 Gal. 3.13 deliuer vs froÌ„ the seuere iudgement of God which remained for al men 39 But is there any thing more in it that hee was fastned to the crosse than if hee had suffered any other kind of death There is more For by this I am assured that he took vpoÌ„ himself the curse which did lie on me For the death of the crosse was p Deut. 21.23 Gal. 3.13 accursed of god 40 Why was it necessary for Christ to humble himselfe vnto death Because the iustice and truth of God could by no a Gen. 2.71 other meanes be satisfied for our sins but by the very death of the b Heb. 2.9.14.15 Phil. 2.8 Sonne of God 41 To what end was he buried also That thereby he might make manifest that he was c Acts. 13.29 Mat. 27.60 Luk 23.53 Io. 19.38 c. dead indeede 42 But since that Christ died for vs why must we also die Our death is not a satisfaction for our sinnes but the abolishing of sinne and our passage into d Ioh. 5.24 Phi. 1.23 Rom. 7.24 euerlasting life 43 What other commodity receiue wee by the sacrifice and death of Christ That by the vertu of his death our old man is crucified slaine and e Ro. 6.6.7 c. buried together with him that hencefoorth euill lustes and desires may not f Rom. 6.12 raigne in vs but wee may g Rom. 12.1 offer our selues vnto him a sacrifice of thankesgiuing 44 Why is there added He descended into hel That in my greatest paines and most grieuous tentations I may support my selfe with this comfort that my Lorde Iesus Christ hath h Isay 53.10 Matth. 27.46 deliuered me by the vnspeakable distresses torments and terrors of his soul into which he was pluÌ„ged both before and then especially when hee hanged on the crosse from the straits and tormentes of hel 45 What doth the resurrection of Christ profit vs First by his resurrection he vanquished death that hee might i 1. Cor. 15.16 54.55 Rom. â—4 25 1. Pe. 1.3 c. 21. make vs partakers of that righteousnes which hee had gotten vs by his death Again we are now also k Rom. 6.4 Col. â— 1. c. Ep. 2.5 stirred vp by his
power to a new life Lastly the resurrectiō of our head christ is a l 1. Cor. 15.12 c. Rom. 8.11 pledge vnto vs of our glorious resurrection 46 How vnderstād you that He ascended into heauē That Christ his Disciples looking on was a Act. 1.9 Ma◠16 19. Luc. 24.51 taken vp from the earth into heauen and yet still b Heb. 4.14 7.25 9.11 Rom. 8.34 Eph 4.10 Col. 3.1 is there for our sakes and wil be vntill he come againe to iudge the quick and c Act. 1.11 Mat. 24.30 dead 47 Is not Christ with vs then vntill the ende of the world as he hath d Mat. 28.20 Mat 26.11 Io◠16.18 17.11 Acts. 3.21 promised Christ is true God and true man and so according to his manhood he is not now on earth but according to his godhead his maiesty his grace and spirit he e Ioh. 14 17. c. 16.13 Ep. 4.8 August tract 50. in Ioh is at no time from vs. 48 Are not by this means the two natures in Christ pulled asunder if his humanity bee not wheresoeuer his diuinity is No for seeing his diuinity is incomprehēsible euery where f Act. 7.49 17.27 c. Ier. 23.24 present it followeth necessarily that the same is without the bounds of his human nature which he took vnto him and yet is neuertheles in it g Col. 2.9 Ioh. 3 13. 11.15 Mat. 28.6 abideth personally vnited to it 49 What fruite doth the ascension of Christ into heauen bring vs First that he h 1. Ioh. 2.1.2 Rom. 8.34 maketh intercession to his father in heauen for vs. Next that wee haue our flesh in heauen that wee may bee confirmed thereby as by a sure pleadge that it shal come to passe that he who is our head will i Ioh. 14.2 20.17 Eph. 2.6 lift vp vs his mēbers vnto him Thirdly that hee k Ioh. 14.16 16.7.2 Cor. 1.22 2. Cor. 5.5 sendeth vs his spirit insteed of a pledge between him and vs by whose forcible working we seeke after not earthly but heauenly things where he himselfe is l Col. 3.1 Phil. 3.20 c. sitting at the right hand of God 50 Why is it further saide Hee sitteth at the right hand of God Because Christ therefore is ascended into heauen to m Ep. 1.20 5.23 Col. 1.18 shewe there that hee is the head of his church by whō the father n Mat. 28.18 Ioh. 5.22 gouerneth al things 51 What profite is this glorie of our head christ vnto vs First that through his holy spirite he a Eph. 4.10 powreth vpon vs his members heauenly graces Then that hee shieldeth and b Ps 2.9 101. 2. Ioh. 10.28 Ephes 4.8 defendeth vs by his power against all our enimies c Lu. 21.28 Ro. 8.23.24 Phi. 3.20 Tit. 2.13 52 What comfort hast thou by the comming againe of Christ to iudge the quicke and dead That in all my miseries and persecutions I looke with my head lifted vp for the verie same who before yeelded himselfe vnto the iudgemēt of God for me and d 2. Thess 1.6.7 1. Thess 4.16 Mat. 25.41 tooke away all malediction from me to come iudge from heauen to throw al his my enimies into euerlasting paines but to e Mat. 25.34 translate me with all his chosen vnto himself into celestiall ioies and euerlasting glory OF THE HOLIE-GHOST 53 What beleeuest thou concerning the holy-ghost First that he is true and coeternall God with the eternal father the f Gen. 1.2 Is 48.16 1. Cor. 3.16 1. Cor. 6.19 Act. 5.3.4 Son Secondly that he is also g Mat. 28.19 2. Cor. 1.2 giuen vnto mee to h Gal. 3.14 1. Pe. 1.2 1. Cor. 6.17 make mee through a true faith partaker of Christ and all his benefits to i Act. 9.31 comfort me and to k Ioh. 14.16 1. Pet. 4.14 abide with mee for euer 54 What beleeuest thou concerning the holy Catholicke Church of Christ I beleeue that the Sonne of l Ioh. 10.11 God doth from the m Gen. 26.4 beginning of the worlde n Rom. 8.29.30 Ep. 1.10 1. Pet. 1.20 to the end gather defend and o Is 59.21 Ro. 1.16 10.14.17 Eph. 5.26 preserue vnto himselfe by his spirite and p Act. 2.46 Eph. 4.3.4.5 woorde out of whole q Mat. 16.18 Ioh. 10.28 mankinde a company r 1. Ioh. 3.21 2. Cor. 13.5 chosen to euerlasting life and agreeing in true faith and that I am a liuely ſ 1. Ioh. 2.19 member of that company and so shall t 1. Cor. 1.8.9 Rom. 8.35 c. Psal 71.18 remaine for euer 55 What meane these wordes The communion of Saints First that al and euerie one who beleeueth are in common a Ioh. 1.3 Rom. 8.32 1. Cor. 12.13 21. 1. Cor. 6.17 partakers of Christ all his graces as being his members And then that euerie one ought readily b 1. Cor. 13.5 Phil. 2.45.6 cherefully to bestow the giftes graces which they haue receiued to the common commodity and safety of all 56 What beleeuest thou concerning remissiō of sins That god for the satisfaction made by c 1. Ioh. 2.2 2. Cor. 5.19.21 Christ hath put out all the remembrance d Ier. 31.34 Ps 103.3.4.10.11 Rom. 7.24.25 Rom. 8.1.2.3 of my sinnes also of that corruption within me wherewith I must fight all my life time and doth freely endowe me with the righteousnesse of christ that I e Ioh. 3.18 come not at any time into iudgement 57 What comfort hast thou by the Resurrection of the flesh That not only my soule after it shal depart out of my body shal presently be f Luc. 23.43 Phil. 1.23 taken vp to christ but that this my flesh also being raised vp by the power of christ shal be again vnited to my soul shal be g 1. Cor. 15.53 Iob. 29.25.26 1. Ioh. 3.2 Phil. 3.21 made like to the glorious body of christ 58 What comfort takest thou of the article of euerlasting life That for asmuch as h 2. Cor. 5.2.3 I feel already in my hart the beginning of euerlasting life it i 1. Cor. 2.9 Iohn 17.3 shal at length come to passe that after this life I shal enioy ful perfect blisse wherein I may magnifie God for euer which blessednesse verily neither eie hath seene nor eare hath heard neither hath any man in thought conceiued it 59 But when thou beleeuest all these thinges what profit redoundeth thence vnto thee That I am righteous in Christ before God and an heir of k Heb. 2.4 Rom. 1.17 Ioh. 3.36 eternal life 60 How art thou righteous before God l Rom. 3.21.22.24.25.28 5.1 Gal. 2.16 Ep. 2.8.9 Phil. 3.9 Only by faith in Christ Iesus so that although my conscience accuse me that I haue grieuously trespassed against al the commandemēts
of god and haue not a Rom. 3 9. c. kept one of them and further am as yet b Rom. 7.23 prone to all euill yet notwithstanding if I c Rom. 3 42. Ioh. 3.18 embrace these benefits of christ with a true confidence persuasion of mind the ful d Tit. 3.5 Ep. 2.8.9 perfect satisfaction righteousnes holines of Christ without any e 1 Ioh. 2.2 merit of mine of the meere f Rom. 3.24 Deut. 9.6 Ezec. 36.22 mercy of God g 1. Ioh. 2.1 c. imputed and h Rom. 4.4 2. Cor. 5.19 giuen vnto me that so as if neither I had committed any sin neither any corruptiō did stick vnto me yea as I my selfe had perfectly i 1. Cor. 5.21 accomplished that obedience which Christ accomplished for me 61 Why affirmest thou that thou art made righteous by faith only Not for that I please god through the worthines of meere faith but because onely the satisfaction righteousnes and holinesse of Christ is my righteousnesse before k 1. Cor. 1.30 c. 1. Cor. 2.2 God and I l 1. Ioh. 5.10 cannot take hold of it or apply it vnto my self anie other way than by faith 62 Why cannot our good works bee righteousnesse or some part of righteousnes before God Because that righteousnesse which must stand fast before the iudgement of God must bee in al points perfect m Gal. 3.10 Deut. 27.26 agreeable to the Law of God Now our works euen the best of them are imperfect in this life and n Isa 64.6 defiled with sinne 63 How is it that our good works merit nothing seeing God promiseth that he wil giue a reward for thē both in this life and in the life to come That rewarde is not giuen of merite but of o Luk. 17.10 grace 64 But doth not this doctrine make men carelesse and profane No. For neither can it bee but they which are incorporated into Christ through faith shoulde bring forth the fruits of p Mat. 7.18 Ioh. 15.5 thankefulnes OF THE SACRAMENTES 65 Seeing then that onely faith maketh vs partakers of Christ and his benefites whence doth it proceede From the holy Ghost who a Ep. 2.8 6.23 Ioh. 3.5 Phil. 1.29 kindleth it in our harts by the preaching of the gospel b Mat. 28.19.20 1. Pet. 1.22.23 confirmeth it by the vse of the sacraments 66 What are the Sacraments They are sacred signes and seals set before our eies and ordained of God for this cause that hee may declare and seal by them the promise of his gospel vnto vs to wit that he giueth freely remission of sinnes and life c Gen. 17.11 Rom. 4.11 Deu. 30.6 Leu. 6.25 Heb. 9.8.9 Eze. 20.12.1 Sam. 17.36 Isa 6.6.7 54.9 euerlasting not only to al in general but to euery one in particular that beleeueth for that onely sacrifice of Christ which hee accomplished vpon the crosse 67 Doe not then both the woorde and Sacramentes tend to that ende as to leade our faith vnto the Sacrifice of Christ finished on the crosse as to the onely ground of our saluation It is euen so For the holy Ghost teacheth vs by the Gospell and assureth vs by the Sacramentes that the saluation of al of vs standeth in the onlie sacrifice of Christ d Rom. 6.3 Gal. 3.27 offered for vs vpon the crosse 68 How many sacramentes hath Christ ordained in the new Testament Two Baptisme and the holy Supper OF BAPTISME 69 Howe art thou admonished and assured in Baptisme that thou art partaker of the only sacrifice of Christ Because Christ e Mat. 28.19 Act. 2.38 commaunded the outwarde washing of water adioining this f Mar. 16.16 Mat. 3.11 Rom. 6.3 promise thereunto that I am no lesse assuredly washed by his bloode and spirite from the vncleannesse of my soule that is from all my sinnes than I am a Mar. 1.4 Luc. 3.3 washed outwardelie with water whereby al the filthinesse of the bodie vseth to bee purged 70 What is it to be washed with the blood and spirit of Christ It is to receiue of God forgiuenesse of sinnes freelie for the bloode of CHRIST which hee b Heb. 12.24.1 Pet. 1.2 Apoc. 1.5 22.14 Zac. 13.1 Eze. 36.25 c. shedde for vs in his Sacrifice on the Crosse And also to bee renewed by the holie Ghost and thorough his sanctifying of vs to become members of Christ that wee maie more and more die to sinne and c Ioh. 1.33 3.5 1. Cor. 6.11 12.13 Rom. 6.4 Col. 2.12 liue holily and without blame 71 Where dooth Christ promise vs that hee will as certainlie wash vs with his bloode and spirite as wee are washed with the water of baptisme In the institution of Baptisme the wordes whereof are these d Mat. 28.19 Goe and teach all Nations Baptising them in the name of the father the sonne and the holy Ghost e Mar. 16.16 He that shall beleeue and be baptised shall bee saued but he that will not beleeue shal bee damned This promise is repeated againe whereas the Scripture calleth Baptisme the f Tit. 3.5 washing of the new birth and g Act. 22.16 forgiuenesse of sinnes 72 Is then the outwarde Baptisme of water the washing away of sinnes It is not For the h Mat. 3.11 1. Pet. 3.21 Eph 5.26 bloud of Christ alone cleanseth vs from all i 1. Ioh. 1.7 1. Cor. 6.11 sinne 73 Why then doth the holie Ghost call Baptisme the washing of the newe birth and forgiuenes of sinnes God speaketh so not without great cause to wit not onely to teache vs that as the filth of our bodie is purged by water so our sinnes also are k Apoc. 1.5 7.14.1 1. Cor. 6.11 purged by the bloud and spirite of Christ but much more to assure vs by this diuine token and pledge that wee are as verily washed from our sinnes with the inwarde washing as we are l Mar. 16.16 Gal. 3.17 washed by the outward and visible water 74 Are infantes to be baptised also What else for seeing they a Gen. 17.7 belong as well vnto the couenaunt Church of God as they who are of a full age and seeing also vnto them is promised b Mat. 19.14 remission of sinnes by the bloude of Christ and the c Luc. 1.14.15 Psal 22.11 Isa 24.1.2.3 Act. 2.39 holy Ghost the worker of faith as well as vnto those of full growth They are by Baptisme to bee ingrafted into the Church of God and to be d Act. 10.47 discerned from the children of infidels in like sort as in the olde Testament was done by e Gen. 17.14 circumcision in place whereof is f Col. 2.11.12.13 Baptisme succeeded in the new Testament OF THE LORDS SVPPER 75 How art thou in the Lords Supper admonished and warranted that thou art partaker of that onely sacrifice of Christ offered on the
all euill For these are the effectes to come of that present and perpetuall wil of God towards vs which wee apprehend by faith Rom. 8.24 Wee are saued by hope but hope that is seen is not hope But if we hope for that we see not we doo with patience abide for it 1 Obiection Life euerlasting is a thing to come We beleeue life euerlasting Wee beleeue therefore that which is to come that is faith is also of things to come and so faith is hope it selfe Ans The Maior must bee distinguished Life euerlasting is to come tru as concerning the consummation or accomplishment therof But it is present vnto vs as cōcerning the wil and vnchaungeable purpose of God who hath decreed from euerlasting that which he hath begun in vs and will also in due time accomplish it Againe it is present vnto vs as concerning the beginning therof For euerlasting life is begun here in the elect by the holy ghost Wherefore faith apprehendeth it as it is present both in respect of the purpose of God in respect of the beginning thereof in vs. For he that beleeueth feeleth and knoweth that he is quickened and resolueth this to bee the will of God that that quickening and reuiuing which is here begunne shall bee absolued in another life Iohn 5.24 He that beleeueth in the sonne hath passed from death to life Iohn 17.3 This is life eternall that they know thee to be the only verie God and whome thou hast sent Iesus Christ Gal. 4.6 God hath sent forth the spirit of his sonne into your harts which crieth Abba father Rom. 8.24 We are saued by hope 1. Ioh. 3.2 Now are we the sonnes of God but it doth not yet appear what we shal be By faith thē we are certein that those blessings also which as yet we haue not are notwithstanding ours for Gods promise for the vnchangeable will in God to giue them vs but in certain hope wee looke for them as concerning their accomplishment Faith apprehendeth the promises of thinges to come hope relieth on the thinges promised The summe is There is one and the same act and operation of faith and of hope but they differ in consideration It is called faith as it doth apprehend things to come as if they were present in regard of the vnchangeablenes of Gods will It is called hope as it doth certainlie look for the bestowing of those things Therfore Heb. 11 1. it is shewed that faith is the ground substance of things which are hoped for that is it is that which maketh things which are hoped for to be extant and present in that manner as hath bin shewed Shorter thus Faith apprehendeth the promises concerning things to come as they are to come Hope the things themselues which are promised 2 Obiection Faith is the euidence of thinges which are not seene therefore not of thinges present Aunswere It is the euidence of thinges which are not seene to wit by the outward senses but they are seene by the eies of the mind euen as if they did lie open to the eies of the bodie Againe they are not seene in respect of their accomplishment or consummation 5 What are the causes of Faith THE first and principall efficient cause of faith is the holie ghost illightening the minde that it may vnderstand the word and moouing the will that it may assent vnto the woord once vnderstoode Yee are freelie saued by faith and that not of your selues it is the gift of God Ephes 2.8 Obiection The Diuel hath faith It is wrought therefore in him by the holie ghost Aunswere What faith is in the Diuel is wrought by the spirit of God but that by a generall woorking onely whereby hee worketh in all euen in Diuels and hypocrites what-soeuer knowledge or vnderstanding is in them 1. Cor. 12. c. not by a speciall and proper action or working wherby to regenerat or sanctifie them that they might truely acknowledge him to bee the author of this gift and magnifie him therefore after which maner hee woorketh faith in the elect alone The Diuels therefore and hypocrits haue faith from the spirit of God but the elect from the spirit of God sanctifieng them The instrumentall cause of faith in generall is the whole worde of God the Lawe and the Gospell written spoken readde heard The chiefe instrumental causes of ingendering iustifieng faith are the preaching of the word and the vse of the sacramentes meditated likewise many works miracles of God in the world But the chiefe and proper instrument of iustifieng faith is the preaching of the Gospell the vse of the sacraments For these doth the holy ghost vse as instruments yet not necessarie but arbitrarie at his own good pleasure both to stir vp faith in vs and to nourish strengthen increase the same Rom. 10.17 Faith commeth by hearing Rom. 1.16 The gospell is the power of God vnto saluation to euerie one that beleeueth 1. Cor. 4.15 I haue begottē you through the gospel Mar. 16.16 He that shall beleeue and be Baptized shall be saued Act. 22.16 Wash away thy sins 1. Cor. 10.16 The bread which we break is the communion of the bodie of Christ Wherefore ordinarilie iustifieng faith is neuer engendred in those who are of yeares to receiue it without the preaching of the gospell The cause of that faith which worketh miracles is not simply the woorde of God but there must necessarily come thereto an especiall and immediate reuelation from God The formal causes of faith a sure and ful confidence in Christ The obiect of faith Christ and his benefites promised The final causes of faith Gods glorie our saluation The formall cause of iustifieng faith is a certaine knowledge confidence in Christ The obiect of it is Whole Christ and his benefits promised in the word Likewise God fauorable to vs through Christ The subiect wherein it remaineth is the vnderstanding will of man The end or finall cause 1 The glorie of God to wit the celebration of his trueth iustice bountie mercie which hee hath shewed in the sending of his Sonne and in the giuing of faith in him 2 Our Saluation that we may receiue the blessings which are promised in the worde 6 What are the effects of faith The effectes of faith iustification and regeneration THe effects of iustifieng faith are 1 The iustifieng of vs before God 2 Peace of conscience or ioy resting on God Rom. 5.1 Beeing iustified by faith we haue peace with god 3 Our whole conuersion which followeth faith and beginneth at the same time with faith For by faith are our hats purified 4 The fruits of conuersion repentance euen good woorkes For whatsouer is not of faith is sinne Hither may be referred also the consequences of faith that is encrease of spirituall corporal giftes The first then and immediate effect of iustifieng-faith is Iustification from this afterwardes flow al other benefites
fall Therefore perseuerance dependeth not of God promising but of our selues and therefore is doubtful standing vpon a doubtfull ground Aunswere This is a fallacy reasoning from that which is no cause as if it were a cause For by this verie exhortation hee goeth about to nourish make perfect and preserue the safetie of the faithfull For God vseth such threatninges thereby to retaine the godly in their dutie that they may not waxe proude and please themselues But hereof it doth not followe that hee permitteth the perseuerance of the godly in faith grace to their owne strength and arbiterment Moreouer Paul in that place speaketh not to particular men but to the bodie of the Church of Corinth in which many were hypocrites Wherefore they who truely bâ—leeue must certainly resolue that God wil saue them For if he will haue vs assured of his present fauour gâ—ace towards vs he will also haue vs assured of that which is to come because God is vnchangeable Reply 4. Salomon saith Man knoweth not whether he be worthy of loue or hatred Therefore we cannot be assured of the election of God neither resolue any thing of Gods present fauor s by consequent neither of that which is to come Answere To the Antecedent 1. Man knoweth not true as concerning second causes or by euents of thinges bee they good or euill For external and outward fortune is no certaine token whereby to iudge of Gods fauour 2. Againe man knoweth it not of himselfe but he knoweth it God reuealing it and certifiyng vs aboundantly of his loue towards vs by his word and spirite Replie 5. But no man hath knowen the mind of the Lord. Rom. 11.34 Aunswere No man hath knowen it that is before Gâ—d hath reuealed it neither after hee hath reueiled it doth any man perfectly know it for so much know we of god as himselfe hath reuealed vnto vs It is the spirit which reuealeth and witnesseth vnto vs that we are the sonnes of God 2. Cor. 1.22 Rom. 8.16 2 Obiection Ezech. 18.24 The iust man is said to perish if he turne himselfe out of the right way I herefore beleeuers also may defect from godlines and fall from euerlasting saluation Answere He in that place is called iust not who is truely iust but who seemeth vnto men iust For the sonnes and heires only are indewed with true conuersion and godlines Rom. 8.14 As many as are led by the spirite of God they are the sonnes of God And if sonnes then also heires 1. Cor. 2.12 We haue receiued the spirite which is of God that we might know the things which are giuen vnto vs of God vers 16. Wee haue the minde of Christ Eph. 1.13 2. Cor. 1.22 and 5.5 The spirite is called the earnest of our deliuerie which is to come 3 Obiection Paul 2. Cor 6.1 exhorteth the Corinthians that they receiue not the grace of God in vaine so Christ likewise biddeth vs watch and pray Aunswere Thereby carnal securitie is forbidden and certainety of saluation as also faith tranquillity watchfulnes and praier is commaunded For these are the necessary and proper effects of our election an infallible Argument of saluation For al beleeuers are elected and Eph. 1. Paul teacheth that by faith wee are made partakers of Gods adoption 4 Obiection Saul failed and fell away finally Saull was one of the godlie Therefore the godly also fall away Aunswere We denie the Minor that Saul was one of the godly Replie But he had the giftes of the holie ghost Aunswere Hee had such giftes of the holie Ghost as are common to the godly with the reprobate he had not the gifts of regeneration and therefore neither shall hee the holy Ghost sanctifiyng him which is proper to the elect 5 Obiection The doctrine of the certaintie of our saluation breedeth securitie Aunswere It breedeth indeede a spiritual securitie by it selfe in the elect alone and a carnal by an accident and that onely in the wicked and reprobate but not at all in the godly Conclusions comprising the summe of the doctrine of Faith 1 FAith if wee take the word amply and largelie signifieth a certaine knowledge rising from the asseueration of witnesses who are thought not to deceiue 2 In the doctrine of the Church mention is made of fower sortâ— of faith Historicall Temporarie working miracles and Iustifieng 3 Historicall faith is a knowledge resoluing those thinges to be true which are deliuered in the bookes of the Prophets and Apostles 4 TeÌ„porary faith is the knowlege of the doctrin of the church ioined with a ioy for the knowledge of the truth or for other either true or apparent good thinges without any applying of the promise of grace to the beleeuer and therefore without either true conuersion or finall perseuerance 5 Faith which worketh miracles is a certaine knowledge by especiall reuelation of the will of God of working some certain miracle according to the petition or foretelling of him by whom it is to be wrought 6 Iustifieng faith is a knowledge whereby a man doth firmly assent to euery word of God reuealed vnto him and resolueth that the promise of gods grace through christ belongeth to him further it is a ful persuasion and coÌ„fidence in this fauor of god towards him ouercomming al fear and pensiuenes 7 For the confidence of iustifieng faith is a motion of the will heart consisting of a ioy conceiued for the certainty of the present grace of God towardes vs and of a hope of our future deliuery from al euils 8 There is no faith therefore but which resteth on the wil of God reuealed in his word 9 All faith is wrought in men by the holie Ghost either by the voice of Gods heauenly doctrine or by immediat reuelation 10 Seeing God wil kindle frame and confirme ordinary faith in vs by the doctrine of the Church al are bound to hear it and meditate thereon 11 Temporarie faith befalleth to manie hypocrites which are in the Church Historical and the faith of miracles is common to the godly and vngodly Iustifieng faith is giuen in this life to all those only who are chosen vnto euerlasting life 12 Iustifieng faith doth not alwaies comprise Historicall neither is alwaies ioined with the faith of miracles As also the faith of miracles hath alwaies either historicall or temporarie faith ioyned therewith but Iustifieng it hath not alwaies 13 Faith also in the Saintes is imperfect in this life and languishing but yet whosoeuer feeleth in his hart an earnest desire of beleeuing and a strife against doubts arising in his mind he maie and ought certainely to resolue that hee is endewed with true faith 14 True faith being once kindled in our hearts albeit often it languisheth and is darkned for a time yet is it neuer wholy extinguished 15 But after this life it shall attaine vnto a more certaine and ful knowledge of God diuine matters euen to a feeling and experience with all the blessed
and vnworthie his diuine Maiestie neither shoulde deeme that hee can bee perceiued by our bodilie senses or in thought imagined but shoulde consider his nature by his worde and woorkes that wee shoulde not dare to represent him by any bodilie shape and in a worde that wee shoulde remember that hee is to bee worshipped not with the gestures or other thinges of the bodie but with the minde and spirituall motion of the heart Lastly Seeing hee alone inspireth into vs temporall and euerlasting life wee shoulde acknowledge the gift of both to come from him Out of this fountaine onely wee should seeke it and indeuour to referre it wholy to his glorie Intelligent 1. Why God is saied to bee intilligent and against whom wee are to holde it Because hee is the cause both of the minde of man and of the notions shining in it and also of that order which it in the nature of thinges and common weales 2. Because all intelligence or vnderstanding of the creature commeth from him both in respect of the facultie as also in respect of the operation For neither can the efficient and preseruing cause of intelligent natures and of the vnderstanding it selfe and order in nature bee but intelligent and vnderstanding And therefore the holy Scripture also reasoneth on this wise Psalme 94.9 He that planted the eare shall hee not heare or hee that made the eie shall he not see Nowe this wee are to holde first against those who setting nature in the place of God imagine the world and the varietie and order of thinges in it to arise from the matter and the inclination thereof to this forme when as notwithstanding these thinges coulde not haue their beeing from a cause not intelligent Wee are to holde it also thereby to acknowledge not onely true knowledge it selfe but also all abilitie of vnderstanding and the sagacitie and perceueraunce of the senses and minde to be the gift of God Eternall That such an eternitie which can haue neither beginning nor any end of beeing agreeth to God alone both nature sheweth The eternitie of god without beginning or end for so much as hee is the first cause of all things and of infinite perfection power and the scripture also recounteth as Psal 90.2 Before the mountains were brought forth or euer the earth and world were made thou art God from euerlasting and world without end But we are to obserue that not therefore onely the eternitie of God is so often inculcated in the scriptures that in regard hereof hee may bee discerned from thinges created but also because hee will impart eternitie vnto vs that is hee hath purposed and promised that he will giue vs of his eternall goodnes and prouidence eternal blessings and will haue continuall care of vs through al eternitie and wil haue a kingdome in Angels men whereof shal be no end Therefore are wee giuen to vnderstand that God is eternal to vs God eternal vnto vs. that we may oppose the certain hope of eternall blessednes grounded vpon his eternitie against the shortnes of mortall life and against the frailtie of mans condition For seeing hee is eternal he can and seeing hee promiseth he will for euer preserue vs with his protection Psal 48.13 For this God is our GOD for euer and euer And Psalm 111.9 Hee hath commaunded his Couenant for euer Wherefore being vphelde by this consolation let vs neither refuse to suffer the short miserie of this life neither preferre the short felicitie thereof before eternal blessings and seeing God wil be not only bountifull towards the godly but iudge also of the vngodlie eternally let the cogitation of the eternal wrath of god keep and hold vs in the feare of god that we may not desire to buie the fading shewe of whatsoeuer good with eternal miserie That god is other from all his creatures we must hold first against Philosophers God other and diuerse from all creatures who wil haue the world or nature it selfe to bee god that is either a generall matter or a power or a minde and intelligence or some forme to be infused mingled tied to the bodies of the world them to informe quicken sustein and moue as the soule susteineth and moueth mans bodie Which Virgil calleth the spirit of the world others the soule of the world Secondly against those who imagine the creatures either all as Seruetus or some according to the doctrine of the Manichees to spring from the verie essēce or nature of god deriuing it selfe as they speake into others by propagation Thirdly that al prophane vnworthie idolatrous cogitation of god whereby god may be made like to anie creature may be excluded For that the essence of god is far other than the essēce of al the creatures both nature the word of god sheweth whē as it teacheth that god is wise Creator of the world now the world hath manie parts vnreasonable and it self cannot be Creator to it selfe it sheweth also that things are not deriued out of the substance of god that beeing vnchangeable and indiuisible And lastly that the Deitie is most vnlike different from all things created because there can neither be nor be imagined anie similitude of a finite nature and an infinite First therefore whereas the scripture saith How all thinges are saide to bee of God that al things are of god Rom. 11.1 Cor. 8. it doth not mean that al things are god or the essence of god or propagated from it For al other things are of god not as begotten of him or proceeding from him as the word and eternal spirite of god but as created that is made of nothing Rom. 4.17 Who calleth those things that are not as if they were Secondly when as the soule of man is called celestiall and diuine Likewise when it is said we are the generation of god Act. 17.29 This is not meant of the cōmunicating of the diuine substance as if the soul were deriued from the essence of god but of the similitude of properties of the creation The soule therefore is said to bee celestiall and diuine that is adorned with celestiall diuine powers gifts which although they be a certain shadowe of the diuine nature yet are they created qualities Thirdly whereas the elect and saints are said to bee of god to bee borne of god and his spirite and the sonnes of god and spirituall Iohn 1.13 8.47 3.6 Neither is this vnderstood of the propagation of the essence but of the similitude of the properties or of the image of God to the which they are refashioned by Gods spirite And fourthly when Paul also saith 1. Cor. 6.17 That he which is ioined vnto the Lord is one spirit and Peter 2. Pet. 1.4 That we are made partakers of the diuine nature we are taught both that the spirite of God dwelleth in vs by grace and is ioined vnto vs as also that there is begun
purposed from euerlasting And seeing god both foreseeth all things vnchangeable and his counsailes concerning the euent and end of thinges are certaine and vnchangeable it must needes be also that the second causes and meanes or Antecedents without which those euents were not to followe must bee certaine and vnchangeable And because in things created especially in humane affaires there is great vncertaintie and mutabilitie neither is there any cause of vnchangeablenesse but the will of god God could not haue appointed any thing certaine or vnchangeable concerning the euent and end except hee had also made all the meanes by which the end is attained vnto and which as concerning their owne nature are most vncertaine and chaungeable by his euerlasting counsaile and decree certaine and vnchangeable Wherefore it is saide Isay 14.27 The Lord of hostes hath determined it and who shall disanull it Thirdly the whole vse and force and declaration of the promises threatnings and examples of Gods goodnesse power iustice mercie and wrath both olde and newe to teach vs and to erect vs with comfort or by feare to holde and keepe vs in our duetie and the feare of God dependeth of Gods vnchaungeable nature For all those do then affect vs when wee thinke that the same nature and will of God which was in times past is nowe also and is and will bee such to vs repenting or persisting in our sinnes as wee see it was in times past and nowe is towardes others And then doe wee truelie relie vpon the promises of God when wee knowe that his counsell shall neuer bee chaunged Fourthlie This doctrine inclineth mens mindes to obedience and subiection which is necessarie in asking thinges at Gods handes that wee desire not GOD to doe those thinges for vs or others which hee hath before time assuredlie toulde vs that hee will not doe and further that wee submit and leaue with reuerence those thinges to his pleasure whereof hee would not as yet haue knowen vnto vs what hee hath decreede Fiftlie The vnchaungeablenesse of Gods will is the grounde and foundation of the hope and comfort of the godlie in this life For it is most absurd to conceiue of GOD that nowe hee loueth and nowe hee hateth vs nowe hee will assuredlie giue vnto vs euerlasting life and a little after againe hee will not And therefore when once true faith and conuersion vnto GOD is begunne in our heartes and the spirite of God hath begunne to witnesse to our spirite that wee are the sonnes of GOD and heires of euerlasting life God will haue vs certainlie to resolue that as hee had this his will towardes vs from euerlasting so to euerlasting hee will not change it but will assuredlie bring vs at his pleasure out of this wicked and miserable life through al tentations and daungers what-soeuer to eternall and euerlasting life according to that article of our Faith I beleeue life euerlasting When as Omnipotencie is attributed to GOD What is signified by gods omnipotencie thereby is first vnderstoode That whatsoeuer hee will or whatsoeuer not impairing his nature and maiestie hee is able to will he is also able to perfourme Secondie That he is able to performe all those thinges without anie difficulty labour euen with his only beck will Thirdly That all the force power of working and effecting anie thing is so in god only that there is not the least abilitie or efficacie of anie creature but what he continuallie imparteth preserueth at his pleasure And therefore the power of God is to bee considered of vs not as beeing idle but as creating sustaining mouing and ruling al thinges The reasons are 1 God is the first cause of all thinges Therefore he hath all thinges in his power and their abilitie is so much as he giueth vnto them 2 Hee dooth such thinges as can bee done by no created finit power as are the creation gouerning of all thinges the preseruation of common weales the deluge the deliuerie out of Aegypt all his miracles 3 He is vnchangeable Therefore in him to be able to do and to doe is the same which to will and so of the contrary But although al men affirme God to be omnipotent yet there is a double difference betweene the sacred Doctrine of the Church How the doctrin of the church and philosophie differ in conceiuing of Gods omnipotencie and Philosophie concerning gods omnipotency For first without the doctrine of the Church men only know the vniuersall and generall power of god whereby hee createth preserueth and gouerneth the whole world but they know not that power whereby he saueth men and restoreth the world by his sonne gathering and preseruing an euerlasting Church and deliuering it from sin and death and endowing it with life and glory euerlasting by which works God especially sheweth forth his power as it is said Hag. 2.7 Yet a litle while I wil shake the heauens the earth and the sea and the drie land Secondly neither doe they professe of the generall power of god so much as is sufficient For albeit they are enforced to confesse that God is the author and preseruer of the woorld yet are they not able to saie that al things were created of nothing by the woorde of God alone for as much as they are ignorant fo the cause of sin confusion they cannot affirme al things so to be administred and gouerned by gods omnipotency as that al which is good is done by the powerful working of Gods will but they attribute many things to chance fortune humane wisdome or vertue and so imagine the power of god to be idle in these and doing nothing Furthermore that god cannot either sinne or wil and allowe of sinne or be changed or diminished or suffer any thing or make things doone vndoone or wil thinges flat repugnant and contradictorie or create another god or some nature equal to himselfe or bee perceiued by bodilie senses or doe other thinges proper to a create or finite nature or admit the same into himselfe this doth not diminish or weaken but rather augment strengthen his power For that is the greatest and most perfect power which can neither be destroied nor weakned nor diminished and that none susteining it but only by it selfe But contrariwise to be able to be corrupted impaired is a token of imbecillity and imperfection of exceeding immense wisedome Gods exceeding wisedome whereby both hee knoweth all thinges perfectly and is the fountaine of all knoweledge and vnderstanding That we may rightly and with profit and commoditie know the power of God it is necessarie not to consider it but as it is ioyned with his immense wisedome and goodnesse which moderateth it Further of his diuine wisedome first we learne That God doth of himselfe in one act or view vnderstand and behold perpetually and most perfectlie in maruellous manner and that vnknowen to vs himselfe and the whole
diuers manner in god As when we speake of god the father that being is of it selfe not from another The sonne is the father The Sonne is the same being or Essence but from the Father The holie ghost likewise is the selfe same diuine being which the father is and the sonne but from the father and the sonne So the wisedome power iustice goodnes bountifulnes mercie c. of these three are the verie diuine being or essence which is in number one and the same in these three But to be of himselfe or from another likewise to be from one or from two that is to haue that one Essence of himselfe or to haue it communicated from an other either from one or from two is the manners of being which are three to wit The eternal father and the sonne and the spirite of them both And this is it that Iustine Martyr saith There is one existence or essence of the three which is from none but of it selfe because it is but one but the manners of the existence are three Wherefore as concerning existence Being or essence it selfe the three persons are of themselues as concerning the maner of existing or beeing the father is none but of himselfe The sonne of the father the holie Ghost from both The sonne begotten the holy Ghost proceeding The summe of the difference between the Essence and person is the essence is absolute and communicable the person respectiue and incommunicable This may bee made more manifest by exemplifiyng in a man It is one thing to bee a man an other thing to bee a Father or a Sonne and yet one and the same is both a man and a Father but hee is a man absolutely or in himselfe or according to his owne nature he is a father to another or in respect of another namely of his sonne Semblablie it is one thing to be God another thing to be the father or son or holy ghost and yet one and the same is both God and father god in respect of himselfe or his own nature father in respect of the sonne Again the essence of a man who begetteth another is communicated to him who is begot but the person or indiuidual is not communicated For the begetter bringeth forth not himselfe but another distinct from himselfe the same essence notwithstanding being communicated vnto him And no relatiue is his correlatiue or any part thereof Therefore the sonne is not the father nor the father the sonne although both bee true man So in like sort the eternall Father hath by eternall generating communicated to the Sonne his Essence but not his Person that is hee begot not the Father but the Sonne neither is the Father the Sonne or the Sonne the Father albeit each is true God God and man communicate both their Essence to another but their maner of communicating is most different and is much to be obserued Now although this be like in God and man that both doe communicate to an other not his Person but his Essence yet is there an exceeding dissimilitude in the maner whereby the diuine Essence being infinite and the humane being created and finite is communicated to another Which dissimilitude is diligently to be obserued For first in men in the father the Sonne the Essence is as distinct as the Persons themselues The father and the Sonne are not onely two persons but also two men distinct in essences So that the father is not that man which is the sonne But in God the persons are so distinct that yet the essence remaineth common one and the same and therefore there are not three Gods but the Sonne is the same God in number which is the Father and the Sonne Secondlie In persons created hee that begetteth and generateth doth not communicate his whole essence to him that is begotten For then hee should cease to be a man but only a part which being alotted and seuered out of the essence of him that begetteth is conueied or deriued into him that is begotten and is made the essence of another indiuiduall or person distinct from the essence of the indiuiduall who begetteth But in vncreated persons he that begetteth or inspireth communicateth his whole essence to him that is begotten or proceedeth or is inspired yet so that he who communicateth doth reteine the same and that whole The reason of both differences is that the essence of man as also of other creatures is finite and diuisible the essence of God infinite and indiuisible and therefore the Deity may beeing the same and whole or entire bee together both communicated and reteined Wherefore the eternall Father and Sonne and holy Ghost are that one true GOD and yet the Father is not the Sonne or the holy Ghost neither is the holy Ghost the Sonne that is they are one God not three Gods but three persons subsisting in one God By the name of Trinity are vnderstoode the three maners of beeing in God that is three not essences but persons of the same diuine Essence Now Trinity and triplicitie as also Trinal and triple differ That is said to be Triple which is compounded of three essences or is distinct by three essences Trinall is that which in essence is but one and most simple but hath three manners of beeing God therefore is not Triple because there are not mo essences but Trinall because he beeing one according to his essence is three according to his persons This difference of essence and person is to be obserued and held 1 Least the vnitie of the true God be distracted 2 Least the distinction of the persons be taken awaie 3. Least another thing be vnderstoode by the name of person than the truth of gods woorde declareth For person in this place doth not signifie only a relation or office as the Latines are wont to speak Principis personam tueri to defend the person of the Prince as of olde Sabellius falsely taught muchlesse doth it signifie the countenance or visible shape as in these daies Seruetus sported and trifled with the word person representing the forme or gesture of another such as is the person of a stage plaier but it signifieth a thing subsistent truely distinct frō others vnto whom it hath a relation respect by an incommunicable property that is it signifieth that which begetteth or which is begotten or which proceedeth not the office or dignity or degree of him that begetteth or is begotten or proceedeth Furthermore the persons are not anie thing separated from the essence but each of them are the verie selfesame whole essence of the Diuinitie But the difference is in this that the persons are each distinct from the other but the essence is common to them three And that the person is no other thing subsisting or other substaunce than the essence may be vnderstoode in some sort by the example of a man One and the same man or one and the same substaunce is a father and a man or
communicated to the Sonne and the holy Ghost and receiued of the Sonne and the holy GHOST Iohn 5.26 The father likewise hath giuen to the Sonne to haue life in himselfe Neither dooth it followe The person is begotten therefore the Essence is begotten For that which is affirmed truely of a thing respectiue is not necessarily to bee affirmed of a thing absolute in his owne nature For although euerie father hath a Sonne yet not euerie thing of which it maie bee truely affirmed that it is a father maie bee said to haue a Sonne Albeit then the person of the Sonne is begotten yet whatsoeuer is the Sonne is not begotten The persons distinguished by their outward works extended vnto the creatures Another difference of the persons is in the order of their outwarde actions which they exercise towardes the creatures in them and by them The Father woorcketh createth sanctifieth of himselfe by the Sonne and the holie Ghost Hee sendeth them and is not sent The Sonne woorketh from the Father by the holie Ghost hee is sent of the Father hee sendeth the holy Ghost The holie Ghost woorketh and is sent from both His working is said to bee from another who woorketh anothers will and pleasure going before his owne accompanieng and following it not in time but in the order of woorking The persons therefore differ not in the woorkes themselues but in the manner onelie and order of working The work is not distinct the manner of working is distinct The father is called the first person because the Deity is communicated vnto him from none The Sonne the second person because the Deity is communicated vnto him from the Father The holie Ghost the third because the essence of the father and the son is communicated vnto him from the father and the son Now the first and last are here said not as in degree or dignity or time but onely in order of existing and working This eight question together with the former shall be more at large explicated in the Articles of the sonne and the holy Ghost 9 Wherefore this doctrine is to be held and maintained in the Church THis doctrine of the Trinity is to be learned and held in the Church 1. In respect of the glorie of God The doctrine of the Trinity to be tuaght in the Church 1 In respect of Gods glory 2 In regard of our saluation that God maie be discerned and distinguished from Idoles For God will not bee matched with Idols but will haue himselfe to bee woorshipped and celebrated and therefore knowen and agnised for such a one as he hath declared himselfe to bee 2. In regard of our owne saluation and comfort No man is saued who knoweth not the father and the father is not knowen without the sonne 1. Iohn 2.23 Whosoeuer denieth the sonne the same hath not the father Againe no man is freed and saued from sinne and death without beleeuing the Mediatour Christ But no man reposeth trust and confidence in the sonne when as yet he is not knowen vnto him Therefore we must first know the sonne and then for the son we must know the father that we may beleeue in him Likewise no man is sanctified and saued by the holy Ghost who knoweth not the holy Ghost For he who receiueth not the holy Ghost is not saued But no man receiueth him whom hee knoweth not Therefore who knoweth him not is not saued That no mā receiueth him whom he knoweth not is proued by those words of Christ Iohn 14.17 The spirite of truth the world cannot receiue because it seeth him not neither knoweth him Ioh. 3.5 Except a man bee borne againe of water and the spirit he cannot enter into the kingdome of heauen Hence it manifestly appeareth that they which wil be saued must necessarily know the father the sonne and the holy ghost And they must knowe that the sonne and the holy ghost are distinct from the father but yet cōsubstantial with the father equal in perfections honor worship therefore the same true God which is the father For except God be known of vs to be such as he hath declared himselfe to be he doth not communicate himselfe to vs neither may wee looke or hope for euerlasting life from him And what he hath shewed himselfe to be wee haue heard namely that he is the eternall Father coeternall Sonne and coeternall holie Ghost But among al points there is none more sharply oppugned by the aduersaries of the truth than this doctrine of the three persons in one godhead especially since the son of god was manifested in the flesh It is not harde to espie the causes of this strife for that indeede no part of Doctrine is more vnknowen and vnsearchable to mans reason as also for that the diuell in hatred of God and men attempteth with horrible fury to darken and extinguish the glory of the Sonne of God incarnate Certaine obiections against the Trinitie aunswered 1 Obiection One Essence is not three persons Iehoua is one essence Therefore he is not three persons Answere One finite essence is not three persons But God is infinite Obiection 2. That which hath a beginning is not eternall But the sonne and the holy Ghost haue a beginning Therefore they are not eternall Aunswere That which hath a beginning of essence and time is not eternal But the sonne and the holy ghost haue onely a beginning of person or order or maner of beeing and so the Scripture teacheth Christ both to bee Iehoua and to haue a beginning namelie as touching his manner of being He gaue vnto the sonne to haue life in himselfe Obiection 3. Our vnity with God is a consent But the vnity of the son with the father is like to ours Therefore it is the vnitie not of essence but of consent which the sonne hath with the father Answere The conclusion of this reason hath more in it than was in the former propositions For the conclusion is general of al kind of vnitie whereas the Minor was particular of the vnity of consent For there is another vnitie of the Sonne with the Father namelie of essence Obiect 4. In whome the whole Deitie is besides him there it no other in whome the whole Deitie is But the whole Deity is in the father Therefore not in another Aunswere The Maior is false because the same Deity which is in the Father is whole also in the Sonne and whole in the holy Ghost Obiection 5. The diuine essence is not begotten But the Sonne is begotten Therefore he is not the diuine Essence Answer Where al be particulars nothing can be concluded And the first proposition or Maior cannot bee expounded vniuersallie For it is false That whatsoeuer is the diuine Essence is not begotten Obiection 6. Where are distinct operations at leastwise internall there also are distinct essences But the internal operations of the father and the sonne and the holy Ghost are distinct Therefore also their essences are
him but of the creatures which once beganne to be from him when they were not at all before Wherefore these respectes creation dominion and the rest are in the creatures reall relations but in GOD respectes onelie of our consideration And therefore the creatour and the creature are relatiues not mutuall as the Schoolemen wel speake and iudge because not both of them but one onelie dependeth of the other and is referred thereto reallie and formallie that is the creature For in the creatour is nothing at all depending of the creature For if the creatour and the creature were relatiues mutuall then these absurdities necessarily follow 1. That god is not most perfect in himself 2. That frō euerlasting both the creator was as he is creator and the creature 3. Or some reall thing to haue come in time to the diuine essence 4. and therefore the diuine essence to be mutable and compound Wherefore relations in god do not make mutation but are attributed to god in respect of the creatures 2 How God made the world The world created 1 By the Sonne and the holie Ghost 1 THe woorlde was created of God the father by the sonne and the holie ghost Of the sonne it is saide Ioh. 1.3 All thinges were made by this woorde of the holy Ghost Gen. 1.2 And the spirite of GOD mooued vpon the waters And Iob. 33.4 The spirite of GOD hath made mee 2. God created the world most freely without anie constraint not by anie absolute necessitie but by necessitie of consequence 2 It was created most freelie without constraint that is by the decree of his wil which decree though it were eternall and vnchangeable yet was it most free For neither was God tied to the creating and susteining of things neither if hee had not at all created the world or did annihilate it being created bring it to nothing were hee therefore lesse good or lesse happie 3. God made the world with his beck onelie or wil without labor wearisomnes 3 Without motion motiō or any change of himselfe that is not by any new action of his but by his forcible will onely which from euerlasting woulde that things shoulde on a sodaine exist and be at such a time as hee had freely appointed and decreed Isai 40.28 The Lord hath created the ends of the earth he neither fainteth nor is wearie Now to worke any thing with his becke and word onely is the highest and chiefest manner of working Fiue sorts of Agents For there are fiue kindes of operations and agents 1. A naturall agent 2. That which woorketh with an appetite 3. Men and Diuels 4. Angels 5. God which three latter sortes are voluntarie agents 1 Naturall The first therefore is of those things which worke according to the qualitie and force of their owne nature not beeing guided by anie proper vnderstanding or will of their owne Such is the operation of fier water medicinable hearbs precious stones The actions and operations of these are subiect to the rule of those which are voluntary agents and are by them moued and directed to certain vses 2 Agents with an appetite as are brute beasts and to the performing of certain works The second is of those which folow also the lore of nature in woorking but not without some proper appetite or desire of their own though the rule of reason be wanting But neuerthelesse their action and working is so ordered that sometimes it is forced from them against their will Of this sort are the operatiōs actions of brute beasts But these also are subiect to the rule direction of god Angels men yet so that no violence is offered vnto them but what they doe moued by these superiour agents that they do of their own accord according to their owne nature force giuen thē of god The third is of men Diuels 3 Men and Diuels working with reason but corruptly who also work according to the qualitie of their nature namely by reason by deliberatiō freely but corruptlie The fourth is of good spirits which we cal Angels who likewise as mē work by reasō wil but not corruptly yet notwithstāding both of thē both men Angels though they woorke according to their nature freely 4 The blessed Angels working with reason also but not corruptly yet directed by a higher power 5 God working most perfectly and directed by none but by himselfe are not exempted from the decree and direction of God The fifth is the highest and supreme kinde of working which according to the nature of the first agent floweth from an vnderstanding and will and that most pure most perfect and most right neither is it subiect to the pleasure and disposition of anie higher cause Therefore this agent which is God himselfe is most wise most good most free and immense which hath no neede of any deliberation to goe before and doth without motion at his becke and commaundement onely woorke and guide al things which he will and as he will Wherefore all thinges depend of his will but he of none Psal 33.6.9 He spake and it was done he commaunded and it was created Rom. 4.17 Who quickeneth the dead and calleth those thinges which be not as though they were 4 God created all thinges of nothing not of a preexistent or forebeing matter 4 The world was created of nothing not of the Essence of god nor of anie matter coeternall with god For if God created all things nothing then is excepted besides the creator himselfe no not the matter whereof all the rest were framed 1 Obiection That which is produced with some preexistent thing is not created All things created of nothing either immediately or mediatly Man was produced out of a preexistent thing the earth and the rib Therefore hee was not created But this is false for the scripture saith that god created man Therefore creation is not a production of a thing out of nothing Aunswere The Maior is not simplie true Because those thinges also are said to be created whose matter whereof they came is of nothing Man therefore was made of nothing not immediately but mediately by reason of his matter not the last but the first matter for this at the beginning had a beginning from nothing out of it afterward diuers kinds of things were formed To this reason also that may bee added namely that that production also is called creation whereby a thing which was not before is made sodainly without any motion by the commaundement of God onely out of a matter indeede but yet such as hath no definite power in it selfe of producing any thing Such a production being no naturall generation and being after a sort not out of any matter is rightly called in the scripture creation Wherefore it followeth not Some creation is not of nothing immediately neither of that which is simply no matter therefore no creation is of
vs from aboue 3 Wee shall neuer haue certaine hope of our future deliuerie from all euill both of crime and paine to be perfected and accomplished except we resolue that the will of God of certainelie sauing all the elect is vnchangeable 4 Wee shall neuer with assured confidence craue of God his blessings promised vs especiallie those which are necessarie to saluation neither shall wee striue thereto with right indeuours and agreeable to Gods word except we be assured that God both hath from euerlasting decreed for vs those blessinges themselues and hath destined and appointed the meanes whereby they are receiued and doth also most certainely bestow those decreed and promised blessinges vpon all to whom hee giueth those meanes and the lawfull vse of them THE SECOND PART OF THE CREED OF THE SONNE THE REDEEMER IN the Second part of the Apostolique Creed is intreated of the Mediatour The doctrine concerning the Mediatour consisteth of two partes The first is The person of the Mediatour The second Of his office Of his person the two former Articles speake And in Iesus CHRIST his onelie sonne our Lord which was conceiued by the holie Ghost borne of the Virgine Marie His office is summarily expounded in the same two articles but particularly in those which folow euen vnto the third part of the Creed wherein is entreated concerning the holy Ghost There are two parts of his office humiliation or merite and glorification or efficacie Of his humiliation whereby Christ hath promerited and deserued for vs his benefices namely remission of sinnes and reconciliation and attonement with God the holy Ghost and life euerlasting these articles speake Hee suffered vnder Pontius Pilate was crucified dead buried descended into hell Of his glorification in respect whereof Christ is effectuall and worketh forcibly in vs The great wisedome and order in disposing the articles of our Creed in applying his merited blessinges and benefites vnto vs by his spirite these articles speake The third daie he rose againe from the dead he ascended into heauen Sitteth on the right hand of God the father almightie From thence shall hee come to iudge the quicke and the dead Hence it appeareth with how great wisedome the articles were written and applied to the question of the Mediatour For as it descendeth in order from the first to the last step and degree of Christs humiliation which is signified by his descention into hell and is the feeling of the horrible iudgement and wrath of God against the sinnes of mankinde so it ascendeth from the lesser glorie which beganne from his resurrection to the highest and greatest which is betokened by his sitting at the right hand of GOD the Father The same order and the same wisedome is seene in the first part of the Creede It is also apparent in the third part which is as it were the fruit of the articles going before wherein are recited in most notable order the benefites which Christ promeriting by his passion applieth to vs by his spirite For the benefites of Christ are different from his office His benefites are the thinges themselues which Christ hath purchased for vs and bestoweth on vs to wit remission of sinnes or our reconciliation with God the giuing of his holy spirit and life euerlasting His office is to promerit in those things for vs by his obedience and to bestowe them on vs by his owne power and efficacie Moreouer the 29. 30. 31. Questions of the Catechisme which are concerning the sonne belong vnto the common place of the office of the Mediatour in respect of which office the sonne of God our Mediator beareth the name both of Iesus and of Christ And he is called Iesus that is Our Sauiour 1. Why Christ iâ— called Iesus Because he deliuereth and saueth vs from both euils both of crime and paine 2. He doth it alone 3. He doth it fullie and perfectlie 4. He doth it by his merite and efficacie What is to beleeue in Iesus Where fore to beleeue in Iesus is certainly to thinke and be perswaded 1. That there is a Sauiour of mankinde 2 That the sonne of God borne of the Virgine Marie is this Iesus the Sauiour whom God will haue vs acknowledge hearken vnto and worship Mat. 1.22 17.5 Iohn 5.23 37.3 3. That he alone doth fullie and perfectlie deliuer vs from the euils of pain and crime 4. That he is not onelie the Sauiour of other the chosen of God but mine also 5. And that he is not our Sauiour by his merite onelie but by his efficacie also and effectuall working while by the imputation of his satisfaction hee iustifieth vs and regenerateth vs by his holy spirite and restoreth the righteousnes or image of God in vs which restoring being here begun he finisheth and accomplisheth in the life to come OF THE NAME IESVS BVT that it may the better bee vnderstoode that by the name Iesus the office of the Sonne of GOD the Mediatour is designed these foure questions are to be considered 1 What is signified by the word Iesus 2 From what euils he saieth or deliuereth 3 How he saueth 4 Whom he saueth 1 WHAT THE NAME IESVS SIGNIFIETH IESVS is an Hebrewe worde which signifieth a Sauiour and authour of safetie This etymon or originall signication of this woorde is assigned by the Angel Mat. 1.21 Luc. 1.31 The Sonne of God therefore is called IESVS in respect of his office by an excellencie For hee alone saueth from euils most perfectly whether wee respect the number or the degree For hee performeth our deliuerie from all euils and that such as is not onelie begunne but also consummated 1 The Sonne onely is our â—â—uiour 1 Now that the Soone of GOD onelie is that Sauiour is shewed by the places of Scripture following Iohn 3.18 He that beleeueth not in the Sonne is alreadie condemned Acts 4.12 There is not saluation in anie other for among men there is giuen no other name vnder heauen whereby wee must bee saued Romans 5.19 By the obedience of one shall manie bee made righteous 1. Tim. 2.5 There is one God and one Mediatour betweene God and man which is the man Christ Iesus 1. Iohn 5.11 God hath giuen vnto vs eternal life and this life is in his Sonne Obiection The Father and the holie GHOST also are Sauiours Therefore not the Sonne alone And so contrarie The Sonne alone is Sauiour Therefore not the Father nor the holie GHOST Aunswere It is a fallacie affirming that to bee simplie so which is in some respect so For first The Sonne alone saueth namely as Mediatour by his merite and efficacie The Father saueth as the fountaine of our deliuerie Because hee sendeth the Sonne into fleshe by him to deliuer vs but the Father himselfe is not sent The holie Ghost saueth as an immediate effectour or worker of regeneration sent from the Father by the Sonne into the heartes of the chosen Wherefore this eâ—â—icacie or effectuall woorking it selfe is
made of God vnto vs wisedome and righteousnesse and sanctification and redemption So is hee often called the Angell of the couenant sent of olde vnto the Church 2. Hee is called annointed in respect of the giftes of the holie GHOST which were poured on him thicke aboundauntlie and most perfectlie that is al the giftes and graces whatsoeuer are in all the blessed Angels and men and those in the most excellent and high degree that hee might bee sufficient for the restoring ruling preseruing of his Church and for administering the gouernement of the whole woorlde and for the directing thereof to the safetie and saluation of his Church Iohn 3.34 God giueth him not the spirite by measure Hebr. 1.9 Wherefore God thy God hath annointed thee with the oile of gladnesse aboue thy fellowes Isaie 61.1 The spirite of the Lorde is vpon mee therefore hath the Lorde annointed mee The annointing therefore is of the whole person yet with this difference that it is so applied to both natures as it signifieth the ordaining of him to the Mediatourshippe For hee is Mediatour according to both natures who was alwaies present with his Church euen before his fleshe was borne Christ anointed in respect of his humanitie not of his Godhead in respect wherof he is annointer But as his annointing designeth the communicating of the giftes of the holie GHOST so his humane nature onelie is meant to bee annointed For his Godhead because it is alwaies in it selfe goodnesse most perfect and passing measure is not annointed but annointeth filleth with giftes and graces both his owne humanity which his God-head dooth personally inhabite as also all the elect and chosen Wherefore one and the same Christ in respect of his diuerse natures is both annointed and annointer as raiser and raised For the father annointeth with the holie Ghost but by the Lorde so that Ireneus said pretilie that by the name of annointing was comprised and vnderstood the three persons of the godhead The annointer the annointed and the annointing Obiection But it is no where reade Christ annointed spirituallie that Christ was annointed Aunswere Christ was not annointed typicallie ceremonially or sacramentallie but reallie and spiritually that is hee receiued the thing it selfe which was prefigured and signified by the ceremonial annointing which was the holy Ghost as it is said Psalm 43.97 and Heb. 1.9 Wherefore God thy God hath annointed thee with the oile of gladnesse aboue thy fellowes Isaie 61.1 The spirite of the Lorde is vpon mee therefore hath the Lorde annointed mee As therefore it was meete that Christ shoulde bee a Prophet a Priest and a King not typical but the verie signified and true that is the great and high Prophet Priest and King so it was necessarie that hee should be annointed not with typical oile but with the signified and true oile which was the holy Ghost For such as the office was such should the annointing be But the office was not typical but the very thing it selfe Therefore such also should the annointing be Hence wee learne and vnderstand these two thinges The first is That Christ hath this name not from the ceremonial annointing but from the thing it selfe which was thereby signified because he is that chiefe and high Prophet Christ hath his name not from the ceremonial annointing but from the thing thereby signified Priest and King whom as types the Prophetes Priestes and Kinges of the olde Testament which were wont to bee annointed with external oile did represent The name therefore of the signe or type that is Annointed is transferred to the thing it self euen to the High-Priest Prophet King Iesus Another thing that wee learne is The difference between Christ Annointed and the Annointed of the old Testament That there is a great difference between this Iesus Annointed and the Annointed of the olde testament For 1. There were only certaine types and shadowes of this onely chief and true Christ that is of this King Prophet Priest Wherefore necessary was it that they should yeeld giue place to him being once exhibited For the thing it selfe being come exhibited the types cease 2. The annointing that is the communicating of the gifts of the Holy Ghost in the typicall Annointed was imperfect weake But in Iesus christ it is perfect exceeding great For in him dwelleth the fulnes of the Godhead personally so that he is both the Annointed the Annointer 3. He onlie hath receiued all the giftes of the holie Ghost and those manie waies more excellent than they are to bee found in all the Angels and men Because hee had them in the highest both number and degree 1. Iohn 1.16 Of his fulnesse haue all wee receiued But the Annointed of the old testament receiued neither all the giftes neither in the highest degree but diuided and according to the measure of the gift of christ some more some fewer some greater gifts than some 1. Cor. 12.11 Ep. 4.7 Much lesse were they able by their own power and vertue to worke the same in others Replie 1. GOD cannot bee annointed christ is GOD. Therefore he coulde not be annointed no not with the prefigured or signified oile Aunswere In some respect wee graunt this whole reason For Christ as touching his God-head cannot be annointed with the giftes of the holie GHOST First because not one iot of the giftes of the holie Ghost can bee added to the God-head because of the exceeding perfection thereof And further because the holie Ghost by whome the annointing is immediately administred is the proper spirite of christ no lesse proceeding from him than from the father Wherefore he as he is God hath not any thing from the holy Ghost neither dooth hee receiue him which is alreadie his owne from any other but giueth him vnto others whom it pleaseth him As also no man can giue thee thy spirite which is in thee because that which thou already hast cannot bee giuen vnto thee Reply 2. According to which nature christ is annointed according to the same he is Mediator that is the Prophet Priest and King of the church But according to his humane nature only he is annointed Therefore according to that only he is Mediatour The Minor is thus proued To be annointed is to receiue the gifts of the holie Ghost But according to his humane nature onlie hee receiued these giftes In what sense Christ may bee saide to bee annointed accoding to his Godhead therefore according to that onelie he is annointed Aunswere The Maior of the former reason is made of a bad and faultie definition because the definition is of too strait and narrowe a compasse For to bee annointed is not onely to receiue the giftes but also to bee designed to some certaine office In the former sense Christ is annointed according to his humanitie only in the later according to both natures Or we may aunswere that the whole reason is faulty because of an ambiguity
might power and at length to thrust them downe beeing falselie ouercome and conquered into eternall torments We are in this place to obserue the difference of the Prophetical Priestlie and roiall office both of them who were in the olde Testament and of Christ and of our selues In the olde Testament they were types or typicall Prophetes Priestes and Kings Christ is indeede the true Prophet King and Priest which they prefigured we are Prophetes Kinges and Priestes by participation as hauing Christs dignities communicated with vs. Now then let vs see what is our propheticall Priestly and roial office OF THE COMMVNION OF THE FAITHFVL OR CHRISTIANS WITH CHRIST IN the 32. Question wee are instructed concerning the inunction or annointing of the faithfull namely when they are called Christians or annointed and what is the dutie of Christians and what their comfort whereof this name doth aduertise thē Heere then is discoursed the common place concerning the communion of Christ the head with the faithfull his members and of the functions of these his members Hereof fowre things come to be considered 1 What is the annointing of Christians or whence beleeuers haue the name of Christians or Annointed 2 What is the Propheticall function of Christians 3 What their Priesthood 4 What their kingdome 1 WHAT IS THE ANNOINTING OF CHRISTIANS LVKE Act. 11.26 testifieth that the name of Christians first began to bee vsed in Antioche in the Apostles time whenas before time they had bin termed by the names of breethren Disciples Who is called a christian The name Christian is deriued from Christ in general he is called a Christian who is a Disciple of Christ followeth his doctrine or life who being inserted into Christ hath communion and fellowshippe with him whether he be such indeed or onelie carrieth a face or shewe before him of beeing such For there are two sortes of Christians some seeming or counterfeit Seeming false harted christiās and outward but not true that is hypocrits others seeming and true For not euery seeming christian that is who is in outward conuersation a Christian is an hypocrit though euery hypocrit is a seeming Christian They are called seeming but not true Christians who beeing baptized professe in woord life or outward conuersation the Doctrin and faith of christ and are in the company of those which are called but are not partakers of Christes benefites beeing destitute of true faith and conuersion Therefore they are not the true liuely members of the Church Mat. 20.16 Many are called but few chosen Seeming true harted christiās They are both seeming and true christians who being receiued by baptisme into the Church acknoweledge and professe Christs doctrine and being engraffed into Christ by a true faith are made partakers of all his benefites and beeing regenerated by the holie ghost led a life woorthie of true Christians Furthermore of hypocrites we are not here to speake but of those who are both without and within that is are truelie Christians and annointed of Christ by the holie ghost The annointing of these therefore The anointing of christians 1 Is an ordaining of them to an office 2 A bestowing of giftes on them whereof they take the appellation of Christians and Annointed is that being through a true faith engraffed by Baptisme into christ as members into their head they are made true partakers of his annointing For first he communicateth with them his Prophetical Priestly roial function that is he ordaineth maketh them Prophetes Priestes and Kinges Secondly he annointeth them with the true oile that is hee powreth into them the giftes of the holie ghost wherewith they beeing furnished maie easilie and rightlie discharge that their function For the holie Ghost is not idle in vs but woorketh the same in vs which hee doth in Christ albeit those graces and giftes in Christ are farre more excellent both in number and degree These thinges are expresselie shewed by these places of Scripture 1. Corin. 6 15. Knowe yee not that your bodies are the members of christ 1. Iohn 2.20 Yee haue an ointment from him that is Holie and yee haue knowen all thinges Actes 2.33 This Iesus by the right hande of God hath beene exalted and hath receiued of his Father the promise of the holie ghost and hath shed foorth this which yee nowe see and heare 1 Pet 2.9 Ye are a chosen generation a roiall Priesthoode Reuel 1.6 and 5.9 Thou wast killed and hast redeemed vs to God by thy blood out of euerie kinred and tongue and people and nation And hast made vs vnto our God Kings and Priestes and we shal raign on the earth By these places are these two thinges manifest What is to bee Christs member one is that our annointing is bestowed of Christ the other that it is bestowed onlie vpon those who are the members of Christ And to be the member of Christ is nothing else than to bee conioyned and vnited to Christ by the same spirite dwelling both in him and vs and by this spirite to be enriched with such righteousnesse and life as is in CHRIST to bee conformed vnto CHRIST and seeing this righteousnesse so long as wee remaine in this mortall bodie is vnperfect to bee acceptable vnto GOD for the righteousnesse of Christ which is imputed vnto vs. Rom. 8 11. 1. Corinth 6.7 Eph. 4.15.16 1. Corint 12.13 Rom 8.1 c. The similitude of mans bodie to declare our vnion with Christ Now the similitude of the head and members of the same bodie is most fitte and appliable to declare that most streit and indissoluble coniunction of vs with Christ For first As all the members of the bodie are knit to one and the same head and consequentlie to one another by sinews and fleshlie ligamentes and drawe their life sense and all their motion by the ministerie of the spirites from that one heade so long as they remaine vnited to their head and among themselues so Christ is that one and quickening head to whome al the elect who are the liuing members the church beeing vnited by the holie Ghost receiued thorough faith are quickened and are knit also among themselues by the meanes of mutuall charitie Which charitie and dilection must needs be there if we be ioined vnto the head For the connexion of the members with the heade is the originall and cause of the coniunction of the members among themselues For the quickning spirit of christ doth not flowe out of one member into another but out of one Christ as the head into all the members of the Church Ioh. 15.26 J wil send vnto you from the father the comforter the spirit of truth Secondly As in mans bodie are diuerse giftes and functions of the members and yet but one life and soule quickening and mouing all the members So in the bodie of the church are diuerse giftes and functions and yet but one spirite by the benefit whereof each
member maie doe this function Thirdly as the head is placed in the highest place and therefore is of more worthinesse and the fountaine of all life So Christ hath the highest roome and degree in the church as in whome the spirite is without measure and of whose fulnesse all receiue but in the members that is in christians are certaine measures of giftes which are deriued into them from the onelie head and fountaine christ Christ is our heade in three respectes First Christ is our Head in three respectes In respect of his perfection because hee is both God and man and in gifts as touching his humane nature excelleth all creatures Coloss 2.9 In him dwelleth all the fulnesse of the God-head bodilie c. Hee alone giueth the holie Ghost Matth. 3. This is he who baptizeth with the holie Ghost Secondly In dignitie or order glorie maiestie power authoritie which in his humane nature glorified he nowe openlie sheweth foorth and declareth For as GOD created all thinges by him so hath hee made him heire of all thinges Hebr. 1.2 and the ruler of his house Heb. 3.6 Thirdly In respect of his office For hee is ouer euerie member of the Church hee ruleth gouerneth quickeneth nourisheth and confirmeth them so as they continue ioined in him with the rest of the members We are also in three respectes the members of christ First Wee are in three respects Christ members because by faith and the holie Ghost wee are ioined vnto him and also are knit together amongest our selues as the members to the head and one with another And this coiunction of the members of this bodie amongest themselues is no lesse requisite and behoouefull for the safetie of the Church than the coniunction of the whole bodie with Christ the head For if thou separate the arme from the hand thou shalt separate it also from the head and so it shall no more haue life Secondly Because wee are quickened guided of him from him as the fountaine wee drawe all good thinges so that except we continue in him we haue not eternall life in vs as neither the members sundered from the bodie retaine life anie longer Thirdlie Because as in mans bodie are diuerse faculties and functions of the members so are the giftes and functions diuerse of the members of CHRIST in the church And as all the actions of the partes of the bodie are emploied and referred to the preseruation thereof so all the members of Christ whatsoeuer they purpose or doe that ought they to imploy and refer to the profit and vtilitie of the Church 2 WHAT IS THE PROPHETICALL FVNCTION OF CHRISTIANS that is in what sense they are and are called Prophetes Christians are prophetes in knowledge In confession CHRIST maketh vs partakers of his Prophetical honour or office not only in this that himselfe Prophecieth vnto vs that is effectually instructeth vs by his word and spirit but also because hee will and bringeth to passe that we may also prophecy by professing and celebrating God According as it is said Act. 2.17 I will poure out of my spirite vpon all flesh and your Sonnes and your Daughters shall prophecie Mat. 10.32 whosoeuer shal confesse me before men him will I confesse also before my father which is in heauen Our Prophetical office therefore is 1. rightlie to vnderstand and embrace the doctrine perfect and necessarie to saluation concerning god and his wil. 2. That euery one in his place and degree professe the same being vnderstoode faithfullie boldlie constantlie in woorde and life thereby both to celebrate god and to bring manie scholers and disciples vnto Christ The difference between Christs Propheticall function and our is 1. That Christ hath the spirite without measure wee by measure For it is the proper spirite of Christ which floweth from him and is powred into the heartes of men wee haue him by gift He being but one hath all the giftes of the holy Ghost and those in the most excellent degree all wee haue but onely some and those farre inferiour 2. That Christ effectuallie teacheth by moouing the heartes of men to accord and assent the sound and voice of others without the inward sound and voice of the holie ghost doth only strike the ears neither pearceth it vnto the hart 3 WHAT IS THE PRIESTHOODE OF CHRISTIANS Christians are pricâ—â—es CHRIST maketh vs partakers of his Priesthood not onely because hee sanctifieth himselfe for vs. Iohn 17.19 imputeth giueth his sacrifice vnto vs â—â—y the imputation of Christs merit that for it we may be receiued of him God the Father into fauour and maie be endowed with the holie Ghost and eternall life euen as if in our selues that Sacrifice were accomplished and satisfaction made for our sinnes but furthermore because hee maketh vs also Priestes vnto GOD. Which hee dooth after a double manner 1. When by the efficacie of his spirit he worketh in vs those things which we maie offer vnto god for a Sacrifice 2. 2 By offering the sacrifice of thankes giuing When by his merite and intercession vnto his father hee causeth our Sacrifices albeit vnperfect stained with our sins to be notwithstanding pleasing and acceptable vnto him Wherefore the Priesthoode of Christians is to inuocate on GOD knowen aright to offer vnto GOD all our life certaine Sacrifices namelie Eucharisticall euen Sacrifices of thankesgiuing sanctified by the Sacrifice of CHRISTT These Sacrifices of praise or thankesgiuing are 1. That wee offer vp our selues wholie vnto GOD to obeie him that is that wee mortifie the oulde man in vs and beginne newe obedience both inwarde and outwarde according to all the commaundementes of the Lawe 2. Euerie one to doe the duties of his owne vocation 3. To instruct others 4. To praie for themselues and others 5. To giue almes to others 6. To vndergoe and suffer cheerefullie manfullie and constantlie the crosse that is calamities persequution contempt banishmentes and euen death it selfe for the confession of the truth and the glorie of god In summe The Priesthoode and Sacrifices of Christians are the worshippe of God commaunded in his Lawe or all good workes doone of those who are reconciled to God to this end as thereby to obey God and doe him honor Wherefore the Priestes of the newe Testament are all Christians both teachers and hearers as they beginne newe obedience in the knowledge and faith of the sonne of GOD. Roman 6.13 Giue your members as instruments of righteousnesse vnto god Againe 12.1 I beseech you that yee giue vp your bodies a liuing Sacrifice holie acceptable vnto god which is your reasonable seruing of GOD. Againe 15.16 Grace is giuen me of god that I shoulde bee the Minister of Iesus christ towardes the Gentiles ministering the gospell of god that the offering vp of the Gentiles might bee acceptable Luke 22.32 When thou art conuerted strengthen thy bretheren Phil. 2.17 Though I bee offered vp vpon the Sacrifice and seruice of
2 Obiection Christ man is and is called God in the new testament Therefore they corrupt the Scripture who saie that in this visible man Iesus is besides the fleshe an inuisible nature which was existing also in the olde peoples time without flesh For to say this is as if a man in steede of this Thou art a Scholer should say In thee is a scholer Aunswere That Christ man is true and by nature God in respect of the nature or Essence of the Godhead in him personally vnited to his manhoode is no corruption but the very voice minde and meaning and interpretation of the scripture Colos 2.9 1 Proued by testimonies Jn him that is in Christ Iesus dwelleth all the fulnes of the Godhead that is the very full and perfect Godhead which is but one bodilie that is personally or substantially so that it is of the substance of the visible man Christ In Christ therefore there is one thing which dwelleth namely the godhead another thing in which it dwelleth euen the manhood which is the temple of the godhead Iohn 2.19.21 and was shadowed and figured by the Mosaicall tabernacle Heb. 9.11 Again Rom. 1.3 Made of the seede of Dauid according to the fleshe and declared mightilie to be the sonne of God touching the spirite of sanctification Againe Phil 2.6 Beeing in the forme of GOD and equall with GOD hee tooke on him the forme of a seruaunt By him all thinges were made and doe consist both visible and inuisible hee giueth the holie Ghost lighteth euerie man that commeth into the world he alone kneweth the father and he to whom he reueileth him c. Isa 7.14 Isa 9.6 Iere. 23.6 Isa 25.6.7.8 c. 2 By contrarie properties Lastly that there is a double nature or substaunce in Christ both a finite and an infinite is conuinced and prooued by the diuersitie and repugauncie of those properties which are attributed to the same Christ but cannot possiblie be together in one and the same nature Wherefore CHRIST man is GOD not created and made in time by reason of the fulnesse and excellencie of his giftes but eternall subsisting before the flesh borne of the Virgin and before all worlds by reason of the eternall Godhead of the Word dwelling in his Maiestie personally Christ the proper sonne of God To the second classe or order of Reasons are referred those testimonies which shewe CHRIST to bee the proper or naturall sonne of GOD. The Argument or proofe is this The naturall or proper sonne of GOD is of necessitie partaker of the diuine nature or essence or substaunce But Christ man is the proper sonne of GOD. Therefore there is in CHRIST besides his humane nature which hee tooke of our kinde a nature or substaunce Diuine in respect whereof hee is and is called the Sonne of GOD that is CHRIST is by nature the sonne of GOD and therefore subsisting and that before the fleshe from euerlasting because hee is the sonne of the eternall father hauing the essence of the Father in number the same and whole communicated vnto him from the father Iohn 5. The place is necessarily to bee vnderstood and so was taken of the Iewe of a natural sonne The Maior is manifest by the definition of a proper or naturall sonne For a proper sonne is hee who is procreated out of his substance whose sonne hee is or hee who is partaker of his Fathers nature or substaunce The Minor is prooued by these testimonies of holy Scripture Iohn 5.17.18 My Father worketh hitherto and I woorke Therefore the Iewes sought the more to kill him not onely because he had broken the Sabboth but saide also that GOD was his Father and made him-selfe equall with God Because CHRIST called himselfe the Sonne of GOD not adopted or by grace onlie but naturall begotten of the substaunce of the Father and therefore equall with GOD the Iewes did thereof gather First That he challenged vnto himselfe the workes of God the Father And therefore because they deemed him to bee a mere man they woulde haue him slaine as a blasphemer and robber of Gods glorie both in this place and Iohn 19 7. And if Christ had meant that hee was the Sonne of God by grace onlie as are the Angels and men elected the Iewes verilie woulde not haue reprehended that as blasphemie and treason against the maiestie of God for then they shoulde haue condemned themselues of the same crime because Iohn 8.41 they saie vnto CHRIST we haue one father which is GOD. Secondly Christ also dooth not reprehend this collection of the Iewes or repel it as a slaunder but defendeth it as beeing good and necessarilie true in his aunswere presentlie following wherein hee auoucheth that whatsoeuer thinges the Father dooth the same dooth hee also together with him as beeing his Sonne that by the same authoritie libertie power hee raiseth the dead and quickeneth them who beleeue in him by which the Father dooth that as the father hath life in himselfe so also hath hee giuen vnto him as beeing his Sonne to haue life in himselfe c. Wherefore the man Iesus affirmeth that which of it selfe and demonstratiuely dooth thereof followe and the Iewes called blasphemie namelie that hee is the Sonne of God not by grace only but proper and equall with God that is that there is in him besides his humane nature a diuine also which is the Sonne communicated vnto him by an vnspeakeable generation or begetting frō the Father and according to which he is equall with the Father and the same God which the Father is For where the same power operations and woorkes are there also is necessarily inferred the same nature or substaunce to be and that equal So Christ is called the proper Sonne of God Rom. 8.3 God sending his owne Sonne that is borne of his owne substance For we are otherwise also of God beeing renued by his spirit And in the same Chapter ver 32. who spared not his owne Sonne Christ the naturall and coeternal sonne of God which is expressed in scripture 1 Obiection It is not found anie where in Scriptures that Christ is the naturall and coeternall Sonne of God Therefore it is but an inuention of men imagining in him besides his flesh another substance according to which hee should be the eternal sonne of God Aunswere Although these very words are not in the very same Syllables extant in the Scripture yet there are found the like and equiualent or such as signifie the same which these doe For the wisedome of God which is Christ and the Sonne Prou. 8.22 is described to bee such as was with GOD from euerlasting before his works were made And further Iohn saith that the Woord whom he called the Sonne was euen then in the beginning of the world and was God creating and preseruing all thinges But God is eternal and before thinges were created together with which also time began eternity only existeth and may be imagined
of his diuinitie not of his humanitie The reasons hereof 1. Because his humanitie was not from the beginning of the world 2 Because this Word was made flesh that is tooke on humane nature 3. Because this Woorde did lighten al men from the beginning of the world whosoeuer had the knowledge of God and how much soeuer they had Hee was the life and the light of men lightning euerie man which commeth into the worlde Againe NO MAN hath knowen the Father but the sonne and hee to whom the sonne wil reueile him Againe NO MAN hath seene God AT ANIE TIME The sonne which is in the bosome of the Father he hath declared him Reply 1. Heb. 1. It is said Now God hath spoken vnto vs by his sonne Aunswere That is by his sonne made man Replie 2. He is not saide any where in the old Testament to haue spoken Aunsw Yes by the Angel of the lord who also himselfe is Lord. Likewise Isay 6.9 The Lord appeared speaking whom S. Ioh chap. 12.40 affirmeth to haue bin Christ Reply 3. The Woorde is saied 1. Iohn 1.1 to haue beene palpable visible and so forth Aunswere That is by reason of the flesh which hee tooke Replie 4. But hee is no where saide inuisible Aunswere Iohn 1.5.10 hee is saide to haue beene in the world vnknowen and this Iohn speaketh of him as hee was before his incarnation And then hee was in the worlde inuisible Likewise Iohn 14 23. I and the Father will come vnto him And in the same place I will not leaue you comfortles I will come vnto you Mat. 28 20. I am with you alway vntill the end of the world that is inuisibly as is the Father And if they wil denie him to bee with vs because hee is not seene they shal also exclude the father Replie 5. Hee is with vs in power and vertue not in essence Aunswere This obiection were rather to bee hissed our than to bee refuted because hee hath not an infinite power and vertue who hath a finite essence Iere. 10.11 The gods that haue not made the heauens and the earth shall perish from the earth howe much more then the makers of such Gods And the worde was with God in the beginning Wee interpret this that the sonne was coeternall with the Father and so ioined with him that notwithstanding hee was distinct in person from him 1. They say That this Doctour and teacher the man Iesus was knowen of GOD alone and not of men but hee was the Messias Vnto whom wee aunswere 1. To be or not to bee with one when it is spoken of a person is neuer read in this sense as to signifie to be knowen or not knowen of one It is therefore an impudent forgery 2. Iohn himself expoūdeth it The Son which is in the bosome of the Father This dooth not onely signifie to bee knowen but also to bee indeede in the Father to bee entirely loued of him and to bee fellowe and compartner of the secret and hidden counsels of the Father 3. Hee saith of himselfe that hee came downe from Heauen That he came from the Father and came into the woorlde that he returneth to the Father with whom he was before This doth not signifie a knowing or a not knowing but an existence and beeing 4. By him all creatures were made of the Father Therefore he was present with the Father 5. He was in the woorld before hee beeing made man came vnto his owne and yet not knowen Therefore to bee in the woorlde and to bee knowen of the woorlde are not all one And by a consequent neither is it al one to bee with God and to bee knowen of God 6. Christ himselfe expoundeth it J in the Father and the Father in me This signifieth not only a knowlege but a coexistence and ioint being mutual And that Word was God We interprete That the Woord is true god eternall creatour of heauen and earth the same god with the Father and therefore diuerse from him as the Woorde from him that speaketh by him and the Sonne from the Father but hauing the same nature and essence of the godheade in him which the Father hath as CHRIST him selfe saith J in the Father and the Father in mee Hee is euerie wherein the Father as the Father euerie where in him But they saie that hee is GOD in respect of his giftes woorthinesse excellencie and office but not by nature Which they prooue because others also are in this sense and respect called god which haue not anie Diuinitie of themselues Therefor Christ also after the same manner seeing hee also hath his Diuinitie from the Father Further they adde That wee make two gods and deale contumeliouslie with the Father Wee aunswere That we make not two Gods because The Sonne is one with the Father as god that is hauing the same essence in him which the Father hath but is diuerse and distinct from him as the Sonne and hauing in him the same Deitie which the Father hath communicated But they are blasphemous and contumelious against the Father and the Sonne because they honor not the Sonne as they honour the Father Ioh. 5.23 Now that S. Iohn vnderstandeth a Sonne not a made created and inferiour god to the Father and a diuerse god from him is prooued and confirmed by manie reasons but some fewe shall nowe suffice 1. Simplie and absolutelie without restraint to anie certaine circumstaunce none is called god in the Scripture besides the onelie true god eternall creatour of the world 2. That the Worde was god before thinges were created and is the creatour of all thinges Saint Iohn dooth teach 3. Hee sheweth That hee is the author and fountaine of life and knowledge in men euen from the beginning For this signifieth the true light that is which is properlie by it selfe light it selfe the originall of light in others 4. This Word giueth power to bee the Sonnes of God This none can do but the true God alone 5. Wee are to beleeue in his name But wee must beleeue in none but GOD onelie as himselfe prooueth that therefore they must beleeue in him because they beleeue in God Iohn 14.1.6 And Iohn 1.23 Iohn Baptist saith that he baptizeth with the holie Ghost And CHRIST himselfe often saith that hee wil send the holie GHOST from the Father But no man can send the spirite of GOD and woorcke by him in the heartes of men but onelie hee whose proper spirite this is namelie GOD. 7. John Baptist is called the fore-runner of CHRIST who shoulde prepare his waie But hee prepareth the waie of the LORDE Isaie 40.3 Iohn 1. verse 23. and Chapter 3. verse 28. Luk. 3.4.8 Christ himselfe Iohn 5.23 saith That the Father will that all should honour the Sonne as they honour the Father But no creature albeit excellent can bee equalled in honour with the creator 9. Euerie where he is called the true God and the Lord. 1. Iohn 5.20 This is
Heb. 2.16 made of the seede of Dauid Rom. 1.3 Borne of the Iewes concerning the flesh Rom. 9.5 euery where the son of Abraham of Dauid and the son of man And also Luk. 3. his petigree stock concerning the fleshe is deduced vnto Adam Therefore hee was begotten of the substance of his mother Mary and issued from the same seede of Adam from which we did Luk. 24.39 Christ prooueth himselfe to be a true man and not a spirite by this that a spirite hath not fleshe and bones as hee hath and reteineth euen after his resurrection Apollinaris the hereticke saide that Christes bodie indeede was a true bodie but insteede of a soule he had the Woorde onlie But this man is easilie refuted because Christ should not then haue bin like vnto his brethren in al thinges except sinne And Christ himselfe doth plainly confesse My soule is verie heauy euen vnto the death Mat. 26.38 And Luk 2.52 he is said to haue encreased in wisedome and stature and in fauour with God and men And Iohn 10.18 To laie downe his soule and to take it againe But to encrease in wisedome and to bee heauy and sad doe neither agree vnto a bodie which is reasonlesse neither vnto the god-head which is not obnoxious to changes and passions Hither belongeth also that Luk. 23.46 Father into thine handes I commend my spirit And when hee thus had said He gaue vp the Ghost This cannot bee saide of christs godhead For that being immense infinit is euery where nether doth a remouing from one place to another agree vnto it it is not laid downe and taken vp again that is it neuer departed or was seuered from the body but remaineth alwaies vnited vnto it Wherefore there must needs be in Christ besides his body his Godhead a true humane soule which did truely suffer and abide in Christ these chaunges and the like Secondly it is confirmed by diuine promises and prophecies For the Messias in the old Testament was promised to be such a one as should be the seede of the woman of Abraham Isaac Iacob c. But this Iesus the Sonne of the Virgine Mary is that promised Messias Therefore he must needs bee true man issuing of the bloode and posterity of the woman and the Fathers and therefore to haue been indeede begotten of the substance of Marie and to haue taken true flesh Thirdly The office of the Mediatour confirmeth the same The sinne of men in respect of gods truth and iustice could not bee punished in any other nature than in a humane nature which shoulde bee of the same kind with ours But in the Mediatour which is Jesus Christ alone our sinnes were to bee punished Therefore he must needes bee true man who hath humane flesh not created of nothing or borne else-whence but sprong from the bloud of Adam as well as ours Moreouer Jt was necessarie for Christ not onelie to take but also to retaine our nature for euer Because GOD hath decreed to bestowe and dooth bestowe the benefites which Christ by his death hath purchased for vs by this man CHRIST vpon them onely who are and remain engraffed into his masse and flesh as members into their head or braunches into their vine 1. Cor. 15.21 For since by man came death by man came also the resurrection of the dead Iohn 15.6 Jf a man abide not in me he is cast forth as a braunch and withereth Lastly Jt behoued Christ to be made and to continue our brother for euer that as he is flesh of our flesh so we also of the otherside might be flesh bones of his flesh and bones by the same spirite dwelling in vs. Eph. 5.30 We are members of his bodie of his flesh and of his bones Iohn 5.56 Eph. 4.12.16 Rom. 8.11 c. Wherefore except Christ had indeede taken our nature without which hee cannot be our brother we shoulde loose that comfort euer needefull and necessarie for vs which consisteth in the Brotherhood onely of Christ with vs I am of his flesh and of his bones 1 Obiection The flesh of Adam that is humane flesh issuing from Adam by generation vnto his posteritie is sinnefull The flesh of Christ is not sinnefull therefore the flesh of Christ is not the flesh of Adam Aunswere The Maior proposition hath a fallacie of the accident For it is not necessarie that of whatsoeuer the accident of a thing is denied of the same the thing also or subiect of the accident shoulde bee denied because an accident dooth so cleaue to the thing wherein it is as it may bee separated from it Sinne is not of the essence and nature of humane flesh for that was created pure of God but sinne came otherwise by the defection falling of our first parents from god Seeing then the flesh of Adam is sinfull only by an accident it foloweth that the flesh of Christ is onely in respect of that accident not the flesh of Adam but is as touching the substaunce the same flesh with the flesh of Adam Wherefore they deale like Sophisters who denie the flesh of CHRIST for that it is voide of sinne to bee the same in substaunce or Essence or kinde with the flesh of Adam For hee that coulde in the beginning create humane flesh pure of nothing is able also by his omnipotent power and speciall working so to forme it of the substaunce of the Virgin being a sinner as withall to let and stop any issuing of sinne thereunto that is to make it pure and holy There is no new or strange thing therefore if the omnipotent Lord hath tooke humane substance without the accident sinne into the vnity of his person Wherefore this their Argument shal be rather thus inuerted The flesh of Adam is true flesh Christs flesh is the flesh of Adam therefore Christs flesh is true flesh and by a consequent Christ is true man as also the office of the Mediatour did require that he should both bee and continue true man For seeing true men had sinned he was to be true man that shoulde make satisfaction Because it must bee one and the same Mediatour who must alwaies make intercession vnto the father for vs and hee must euer continue such that is true and very man 2 Obiection That which is conceiued and begotten of another is of the same substance with him The flesh of Christ was conceiued of the holie Ghost Therefore the flesh of Christ is no creature but came downe from heauen issuing from the substaunce of God Aunswere There is a fallacie in the diuers vnderstanding of the particle OF For that in the Maior signifieth the matter or material cause in the Minor the efficient cause onely that is That which is conceiued or begotten of another transfusing or passing his substance or part of his substaunce into the thing begotten this is of the same essence with him who begot it CHRISTS fleshe was conceiued by the Holy GHOST not that hee transfused or
death of the onely begotten Sonne of God 2 That it might be an exasperating of the punishment and so wee so much the more confirmed in a true faith when wee consider Christ by this kinde of punishment to haue taken vpon him our gilt euen our punishment also and curse according to that Cursed is euerie one that hangeth on tree Deut. 21.23 Gal. 3.13 3 That the trueth might answere according to the types and figures so we might know the types to be fulfilled in Christ For 1 The sacrifices which shadowed the sacrifice of Christ were hung vpon trees thereby to signifie that Christ should be fastned on a tree and accomplishing his sacrifice offer a holy sacrifice vnto his Father 2 The sacrifices being lifted vp on high before they were burned did signifie the exalting and listing vp of Christ on the Altar of the Crosse 3 The same was shadowed in Isaack who being laid on wood was to haue beene sacrificed of his Father 4 The brasen Serpent which Moses set vp vpon a pole in the wildernesse depainteth this kind of punishment Christ himselfe interpreted of himselfe this type of the brasen Serpent Joh. 3.14 DEAD I Beleeue in Christ dead that is I beleeue Christ not onely to haue suffered extreame torments for my sake but also death it selfe hath by his death obtained for me remission of sinnes and reconciliation with God consequently also the holy Ghost who beginneth in me a new life that I may againe bee made the Temple of God and at length attaine vnto euerlasting life wherein I shall woorship and magnifie God for euer OF CHRISTS DEATH THE chiefe Questions hereof are 1 How Christ is said to haue bin dead 2 Whether it was requisite and necessarie that Christ should die 3 What are the fruits of Christs death 1 HOW CHRIST IS SAID TO HAVE BEENE DEAD IT is needful to moue this question because of the heretikes who haue depraued the sense of this article Marcion denied that hee died indeed as also hee affirmed the whole ordinarie dispensation and ministerie of the humane nature in Christ and all those thinges which hee did vndergoe for vs to haue bin but imaginarie and that hee onely seemed to bee as a man Nestorius separated the two natures in Christ neither would haue the sonne of God but man onely to haue died Doe not boast thou Jewe saieth Nestorius thou hast not crucified God The Vbiquitaries beleeue that the humanitie of Christ from the moment of his incarnation was so indowed with all the properties of the Godhead as that only in this the humanitie differeth from the Godhead that the humanitie hath by an accident whatsoeuer the Godhead hath by and of it selfe Hereof it commeth that they imagin that Christ was in the time of his death yea when hee was inclosed in the Virgins wombe in heauen and eueriewhere not onely as touching his Godhead but with his bodie too This is it which they call the forme of God Wherefore against all these wee affirme that Christ died truely and corporallie euen by a true diuulsion separation of his soule from his bodie so that not onely his soule and body were not together euerie where but were not together in one place Mat. 27.50 Thē Iesus cried again with a loud voice yeelded vp the Ghost Mar. 15.37 Iesus cried with a loude voice and gaue vp the Ghost Luk 23.46 Father into thy hands I commend my spirit And when hee had saide these words hee gaue vp the Ghost Iohn 19.30 Hee bowed his head and gaue vp the Ghost But yet this is further to be added that although his soule was separated from his bodie yet the Word notwithstanding did not forsake neither bodie nor soule but remained neuerthelesse ioyned both to bodie and soule and therefore the two natures in Christ were not diuelled or sundered by that diuulsion of the soule and bodie Obiection Why then cried hee Mat. 27.46 My God my God why hast thou forsaken mee Aunswere Because of his delay and differring of help and succour For the two natures in Christ ought not to haue beene diuelled or sundered because it is written God hath purchased the Church with his owne bloude And hee was to be the sonne of God who shoulde die for our sinnes that hee might bee a sufficient price for them Hereby also it doth clearely appeare that The vnion of both natures in Christ is no Vbiquitie For the soul being separated from the bodie was not in the graue with the bodie and by a consequent not eueriewhere because that which is euerie where can neuer bee separated Obiection But as vertue that is his diuinitie is saide to haue gone out of him so also hee gaue vp the Ghost Aunswere There is a dissimilitude in these Because the diuinity remaining vnited with the humane nature yet did worke abroade without it The soule did depart from the bodie The reason of this dissimilitude is because the act of his diuinitie is increate and infinite but the act and power of his soul finite and created 2 Whether it was requisite and necessary that Christ should die IT was requisite and necessarie that Christ should die 1. In respect of the iustice of God that so his iustice might be satisfied which required the death of men by whom it was violated For the hurting offending of the greatest good is to bee expiated with the greatest punishment or with the vtmost destruction of nature that is with the death of the giltie condemned for sinne according to that Rom. 6.23 The wages of sinne is death Now it was requisite that the sonne of God should die that hee might bee a sufficient ransome for our sinnes For no creature coulde haue sustained such a punishment as should haue beene equiualent to eternall punishment and yet withall should haue beene temporal Obiection They haue deserued eternall punishment whosoeuer are not reconciled to God by Christ. Therefore the soules ought not to be separated from their bodies that they might suffer eternal damnation Aunswere It dooth not followe but this rather That therefore both bodie and soule must bee together that they maie suffer it which at length shall so come to passe 2 Jn respect of gods truth that the truth of GOD maie bee satisfied For GOD threatned and denounced death when euer wee sinned which denouncing was to bee fulfilled after sin was once committed And this is that commination or threatning pronounced by God himselfe Gen. 2.17 In the daie that thou eatest thereof thou shalt die the death Obiection But Adam did not presently die Aunswere Truely he died spirituallie eternal death and now was dead I hard saith he Gen. 3.10 thy voice There was a terrour in him and a feeling of Gods wrath a strife with death the losse of al the giftes both of body and mind But there followed the equity moderation and lenitie of the Gospell For God had not expressely saide that hee shoulde certainelie die wholy and that
presently For so had hee perished for euer Wherefore the Sonne offered a mitigation and lenifieng raised him vp to a new life that stil notwithstanding he should remaine subiect to the corporal death which yet should not be deadlie and pernicious vnto him 3 In respect of the promise made to the fathers both by words as in Isa 53.7 He is brought as a sheepe to the slaughter and as a sheepe before the shearer is dum so openeth he not his mouth by sacrifices wherby god promised that christ should dy dy such a death as should be an equiualēt price for the sins of the whole world This could not be the work of any meere creature but of the son of god only and therefore it was requisite necessarie that the Sonne of God should suffer so grieuous a death for vs. Obiection Then they doe not satisfie gods iustice who are punished because their punishment is endlesse and eternall Answere They satisfie by eternal punishment Replie So then might we also be deliuered from the curse by our selues Aunswere So then shall wee neuer bee deliuered but shall susteine punishment eternall which is without ende Out of this which hath beene saide we may draw this doctrine 1 That sinne is most of all to bee eschued of vs which could not bee expiated but by the death of the sonne of god 2. That wee ought to bee thankefull to the sonne of god for this his so great a benefit of vnspeakable grace fauour bestowed vpon vs. 3. That all our sinnes how many how great and how-greeuous soeuer they be are expiated and done awaie by the death alone of Christ 3 The fruit of Christs death THE fruite cōmoditie of Christs death is the whole work of our redemption 1. Iustification or remission of sinnes because the iustice of God requireth that God should not punish a sinner twise but hee hath punished our sinnes in Christ Therefore hee will not punish againe the same in vs. 1. Iohn 1.7 The bloud of Iesus Christ purgeth vs from all sin as well originall as actuall as well of fact or doing what we should not as of omission or not dooing what we should The cause of this effect is the death of Christ 2. The gift of the Holy ghost through his working regeneration a new life because Christ by his death hath not onely obtained for vs pardon for our sinne and reconciliation with god but also the gift of the holy Ghost that by his working and vertue the old man might bee crucified with Christ that is that by the Holy Ghost through the efficacie of Christs merite our engraffing into him our corrupt and as yet not regenerated nature might bee abolished in vs and that of the contrarie righteousnesse might be begunne in vs the image of God destroied by the Diuel in vs might bee restored and wee by the same spirit moued to shew yeelde all thankefulnes for so great a benefite 1. Cor. 1.30 Christ is made vnto vs righteousnesse wisedom sanctification and redemption Col. 2.10 Ye are compleat in him The death of christ is the impellēt or motiue cause in effectuating our regeneration in two respectes 1. In respect of god because for the death of christ god pardoneth vs our sinne and giueth vs the holie ghost Galat 4.6 Because yee are Sonnes god hath sent forth the spirite of his Son into your harts which crieth Abba Father 2. In respect of vs also it is an impellent cause because they who apprehend Christs merit by a true faith and apply his death vnto themselues for them it is vnpossible to be vnthankfull For all after they are once iustified prepare and addresse themselues to do those things which are grateful vnto God for regeneration or the desire and endeuour of obeying God cannot bee separated from the applying of his death vnto vs nor the benefite of regeneration from the benefite of iustification All who are iustified are also regenerated and sanctified And all who are regenerated are also iustified Obiection 1. Pet. 1.3 The Apostle attributeth our regeneration to Christes resurrection why then is regeneration here attributed to his death Aunswere It is attributed vnto Christes death as touching his merite for hee merited regeneration for vs by dieng And it is attributed to Christes resurrection in respect of the applieng of it for by rising from the dead he applieth vnto vs regeneration and giueth vs the Holie Ghost 3. Eternal life is also the fruit of Christs death Ioh. 3.16 God so loued the woorld that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life 1. Iohn 5.11 GOD hath giuen vnto vs eternall life and this life is in his Sonne Obiection Jf Christ died for vs why then die we too For hee should not die for whom another hath alreadie died otherwise the satisfaction would seeme double Aunswere He for whom another hath died should not dy as thereby to satisfie that is so that his death should be any merite or satisfaction but there are other causes why we must die For wee die not to satisfie the iustice of God but by death as a meane to receiue those giftes which Christ by his death hath merited for vs. For this our temporal death is 1. An admonition of the greatnesse of sinne 2. A purging and cleansing of vs. For by death are purged out the reliques and remaines of sinnes in vs. 3. A translating into eternal life For by corporal death is the passage of the faithfull made into eternall life Reply If the cause be taken away the effect is takē away but the cause of death in vs which is sin is taken awaie by Christ therefore the effect also which is death it selfe ought to be taken awaie Ans Where al cause is taken awaie the effect also is taken awaie but in vs all cause of death is not taken awaie as concerning the purging out of sinne albeit it bee taken awaie as touching the remission of sinne Or we maie aunswere vnto the Minor proposition That sinne is indeede taken awaie as touching the guilt but it is not taken away as touching the matter of sinne which as yet remaineth AND BVRIED THE causes of Christes buriall are 1 That we might knowe that hee was dead indeed For the liuing are not buried but the dead only And hither belong some parts of the storie penned by the Euangelists as that christ was pearced with a launce that he was taken downe from the Crosse that he was annointed wrapt in linnen clothes For as by the touching feeling of him by his eating appearing after his resurrection we gather that he did indeed rise again so of the other we collect that he was indeede dead 2 That the last part of his humiliation whereby hee did debase himselfe for our sakes might bee accomplished That was his burial in which his body was as well cast into the earth as any other
dead corps A dead body is indeed void of sense and feeling but yet notwithstanding ignominious is it for the bodie to be committed vnto the earth as it is said To dust shalt thou returne And as Christes resurrection from the dead and death is a part of his glore so his burial that is the debasing of his bodie to bee in the same state with other dead carcases is a part of his humiliation 3 A certaine type was to be fulfilled It was foretolde by the type of Ionas remaining 3. daies in the Whale That the Messias should be buried Therefore for the fulfilling of this type he ought also to be buried and to remaine vntill the third day in the graue 4 He would be buried that he might not be afraid of the graue but might knowe that our head Christ Iesus had laid open the waie vnto vs by the graue and death to celestiall glorie and therefore shall wee bee raised out of the graue albeit we die giue vp the Ghost 5 That we might knowe how we are indeed deliuered from death For in his death a testimonie and record whereof is his buriall consisteth our saluation 6 That it might be apparent and manifest as concerning his resurrection euen that hee was able indeede to rise againe and to shew that hee hath ouercome death and that his resurrection was not imaginarie but the resurrectiō of a reuiuing corps 7 That we beeing spirituallie dead that is to sin might rest from sinne Rom. 6.4 Wee are buried with Christ by Baptisme into his death that like as Christ was raised vp from the dead by the glory of the father so we also should walke in newnesse of life HE DESCENDED INTO HEL I Beleeue in Christ who descended into Hel that is I beleeue that Christ for me sustained in his soule infernall hellish pains tormentes that exceeding ignominie which is due vnto the wicked in Hell that thereby I might not descend into hell and that I might neuer bee forced to suffer them all which otherwise I should suffer in hell eternallie but that of the contrarie rather I might ascend with Christ into heauen and there enioie with him exceeding happinesse and glory for euer and euer This is the vse and profite of this Article of Christes descension into hel Now wee are a little more at large to declare what is the meaning of that Article or what is properlie that Descension of Christ into hell Hell in Scripture is taken three waies For it signifieth 1. The graue Genesis 42.38 Then yee shall bring my graie heade with sorrowe vnto hell Psalm 16.10 Thou wilt not leaue my soule in Hell neither wilt thou suffer thy holy one to see corruption 2. The place of the damned As in the storie of the rich man and Lazarus 3. The paines of hell that is the terrours and tormentes of the soule and conscience Psal 116.3 The griefes of hel caught me 1. Sam. 2.6 The Lord bringeth downe to hel and raiseth vp that is into exceeding pains and torments out of which afterwards he again deliuereth In this third sense is it taken in this Article for it cannot be vnderstoode of the graue because there goeth before He was buried If anie say that this latter Article is an exposition of the former hee saith nothing For as often as two speeches expressing the same thing are ioyned together so that the one is an exposition of the other it is meete that the latter bee more cleare and open than the former againe it is not likely in this so briefe succinct a confession that the same thing should be twise spokē in other words Neither cā this place be vnderstood of the place of the damned For Christ said Into thy hands I commend my spirit to the Theef This day shalt thou be with me in Paradise as if he should saie This day shalt thou be with me as touching my soule in Paradise that is in the place of euerlasting saluation or happinesse where thou shalt being deliuered from al tormentes enioie most pleasaunt quiet and repose This is not to bee vnderstoode of the Godheade of Christ as if that shoulde bee the same daie together with the soule of the Theefe in Paradise For the God-head is and shall bee euery where But thou shalt be in Paradise with me euen whom thou seest hanging on the crosse The descension of Christ therefore into Hell signifieth 1 those extreme torments and griefes which christ suffered in his soule namely the wrath of God against sinnes and that such as the damned feele partly in this life partlie in the life to come 2. The Exceeding and extreme ignomine and reproche which christ suffered That Christ suffered these thinges is prooued by the Testimonie of Dauid before alleaged The griefes of Hell caught mee which is sayde of Christ in the person of Dauid There are other the like sayings whereby the same is prooued Isa 53.10 The Lord would breake him and make him subiect to infirmities Mat. 26.38 My soule is verie heauie euen vnto the death The same doo those his vexations also shewe in the garden when he swet blood Isai 53.6 The Lord hath laid vpon him the iniquitie of vs all Therefore hee crieth out Mat. 27.49 My God my god why hast thou forsaken mee The same is proued also by this reason euen because hee ought to suffer not onlie in body but in soule to for vs that hee might also redeeme our soules Obiection 1. The articles of faith ought to be vnderstood properlie Aunswere True except an article beeing taken according to the proper signification be disagreeing from other places of scripture But this Article of Christs descension into Hell beeing taken properlie is much repugnant to that saying of Christ Iohn 19.30 It is finished For if Christ fulfilled and finished all the parts of our redemption on the Crosse there was no cause why hee should descend into Hell that is vnto the place of the damned Obiection 2. Hee descended into Hell and that by a locall descension as the papists affirm to deliuer the Fathers thence Answere 1. Wee denie that christ descended locallie into Hell and that for this reason Jf christ did locallie descend into Hell hee descended either as touching his Godhead or as touching his soule or as touching his body Not as touching his Godhead For that is euerie where Not as touching his soule because he saith Father into thy handes I commend my spirite Replie But hee might also bee in the hand of his Father that is in his Fathers protection euen in Hell According to that Psalm 139.8 If I lie downe in Hell thou art there that is there also will god haue care ouer mee and there also will hee keepe me that I perish not Answere One place enterpreteth another for he had said before vnto the Theefe This daie shalt thou be with mee in Paradise that is in the place and state of the blessed where both
are free from these paines that is hee speaketh of felicity and liberty which is not in Hell Whereupon also it is clear that Christ spake this to the Theefe not of his God-head but of that which suffered which was his soul For the godhead was with the Theefe neither did Christ suffer or was deliuered as touching his God-heade but as touching his soule Lastly Christ descended not into Hell locally as touching his bodie because his body was in the graue neither rose from any other place but from the graue It followeth therefore that this article cannot bee vnderstood of a locall descension into Hell Aunswere 2 Albeit it were true that Christ descended locally into Hell yet hee shoulde not haue descended for this cause which they imagine as namely to deliuer the Fathers Which also is prooued by this reason If Christ descended locally into Hel he descended either to suffer or to deliuer Not to suffer because now all thinges were finished on the Crosse as christ himselfe also hanging on the Crosse said Jt is finished He descended not to deliuer the Fathers 1 Because he did this before in suffering for them on earth 2 Hee did the same by the power and efficacie of his God-heade from the verie beginning of the worlde not by the descension of his soule or bodie into Hel. 3 The Fathers were not in Limbo Therefore they could not be deliuered thence As it is saide Luk. 16.46 Betweene you and vs there is a great gulfe set so that they which would go from hence to you cannot neither can they come from thence to vs. And in the same place Lazarus is said to bee in Abrahams bosome not in Limbo The soules of the iust are in the hand of God 3 Objection Christ indeede did not descend into Hell either to suffer or to deliuer but as some wil to shewe the Diuell and Death his victorie and so to strike a terrour into them Which they say is confirmed by that place of Peter 1. Pet. 3.19 By the which he also went preached vnto the spirits that are in prison which were in time passed disobedient Answere That for this cause Christ descended into Hell is not found in scripture that place of Peter is thus to be vnderstood Christ went that is beeing sent from the beginning of the Father vnto the Church by his spirite that is by his God-head and vnto the spirites that are now in prison that is in Hell hee preached in time passed when as yet they liued were disobedient namely before the flud and in the time of Noah inuiting them to repentance So is also another saieng of Peter to be vnderstood 1. Pet. 4.6 The Gospel was also preached vnto the dead That is vnto those which are now dead or were then dead when Peter wrote this and who then liued when the Gospel was preached vnto them Reply Christ descended into the lowest partes of the earth Ephes 4.9 Therefore to Hell Aunswere Into the lowest partes of the earth that is into the earth which is the lowest part of the world This interpretation is prooued by the scope and drift of the Apostle who maketh in that place an opposition of christs great glory his great humiliation But were it so that these places which some alleage for to establish this opinion were to be vnderstood of a locall descension of Christ into Hell yet would they not make for them but rather for the papists who teach That christ preached vnto the Fathers in Hell and thence deliuered them Now if these testimonies help not the Papists muchlesse wil they helpe them For it is certaine that it cannot be thence prooued that Christ descended into Hell to strike a terrour into Death and the Diuell This opinion indeed is not impious or vngodly is approoued by manie of the Fathers but yet I leaue it because it is not grounded on anie firme reasons and contrarie reasons are at hand easie to be had For 1. Christ himselfe said which testimonies haue now often beene recited This daie shalt thou bee with mee in Paradise Father into thy hands I commend my spirite Againe It is finished 2. Jf hee descended to triumph this Article should bee the beginning of his glorification But it is not likelie that Christ tooke the beginning of his glorification in hell For it is apparent by the opposition of the Article following That christes Descension was the lowest degree of his humiliation And yet I confesse withall that christ stroke a great terrour into the Diuels but that was by his death whereby hee disarmed and vanquished the Diuel sin and death THE THIRD DAY HE ROSE AGAINE FROM THE DEAD I Beleeue that Christ shooke off death from himselfe quickened his deade body reunited his bodie vnto his soule restored vnto himselfe a blessed celestial and glorious life and that by his owne proper power The chiefe Questions of christs resurrection are 1 Whether Christ rose againe 2 How he rose 3 For what cause he rose 4 The fruit of his resurrection 1 WHETHER CHRIST ROSE AGAINE THat Christ rose againe is prooued by the testimonies of Angels weomen Euangelistes Apostles and other Saintes who after his resurrection sawe him felt him and talked with him And wee were to beleeue the Apostles in respect of the authority which they had from heauen although they had not seene him 2 HOW CHRIST ROSE CHRIST rose first by his owne power euen by his Godheade Iohn 2.19 Destroie this temple and in three daies I will raise it vp againe Ioh. 10.18 I haue power to laie downe my soule and haue power to take it vp againe Ioh. 5.21 As the Father raiseth vp the dead and quickeneth them so the Sonne quickeneth whom he will Obiection But the Father raised him Rom. 4.24 Therefore hee raised not himselfe Aunswere The Father raised the Sonne by the Son himselfe not as by an instrument but as by another person of the same essence and power with the Father The Sonne is raised of the Father by himselfe Himselfe hath raised vp himselfe by his spirite Secondlie Iesus Christ true God and man rose according to that nature according to which he suffered namelie according to his humane nature euen the true humane nature and the same in essence and properties and that not deified but glorified al infirmities thereof beeing done away Luk. 24.39 Behold my handes and my feete for it is I my selfe handle me and see me for a spirit hath not flesh and bones as yee see mee haue And truely nothing else coulde rise againe but that which had fallen The same bodie therefore which fell did rise againe which is the greatest comfort vnto vs. For hee must haue been one and the same Mediatour who should merit for vs a communicating and participation of those benefits which we had lost by sin who should restore the same vnto vs and applie them to euerie one Againe except Christes fleshe hadde risen neither shoulde ours rise
the vnderstanding will and whence the vitall spirites flow So from Christ as the Head flowe downe into vs the giftes and graces of the Holy Ghost 3 Whether Christ did alwaies sit at the right hand of God THIS Question shoulde not bee needefull except mens curiositie had made it such To the explication thereof is required the distinction first of natures then of time Now as coÌ„cerning Christs Diuinitie 1 That alwaies sitteth at the right hand of the Father as sitting signifieth an equal power and honour which Christ hath euen the same with the Father For Christs diuine nature was from euerlasting equal with the Father in honor and power Likewise as To sit at the right hand of the Father signifieth to be the Head of the Church For by the Woorde the Father did from the beginning alwaies preserue the Church as also by him hee created all thinges In this sense Christ was placed by his eternal generation at the right hand of the Father 2 Christ according to his diuinitie also dooth so sitte at the right hand of the Father as he was ordained to this his office from euerlasting 3 He dooth alwaies sit according to his diuinity at the right hande of God in that hee begunne from the verie beginning of the world to execute hath executed this his office And christ according to his diuinity was in this respect after his asceÌ„sion into heauen placed at the fathers right hand in that his diuinity then began to shew it selfe glorious in the body which in the time of his humiliation had hid it selfe froÌ„ being openly manifested declared For in the time of his humiliatioÌ„ which was wheÌ„ christ liued on earth his God-head also had humbled it selfe not by making it selfe weaker but by hiding it selfe onely and not shewing it selfe abroad Therefore thus Christ also according to his diuine nature was placed at his Fathers right hand namelie by laieng downe that humility which he tooke on him for our sake and by shewing foorth that glorie which hee had with his Father before the foundations of the woorlde were laide but had hid the same in the time of his humiliation not by adding any thing vnto it which it had not before neither by making it more bright powerfull neither by manifesting and declaring it before God but vnto men and by vsing fully and freely his right and authoritie which right and authoritie Christes diuinitie had as it were laid downe in the taking vp and assumption of humane nature Therefore he saith Iohn 17.5 Now glorifie mee thou Father with thy owne selfe with the glorie which J had with thee before the world was This glorie he had not with men Therefore he praieth that as hee had it alwaies with the Father so he might manifest it vnto men Wherefore this is not to be taken as if the Word receiued any change or alteration of his God-head but in that sense only which hath been said Now as concerning christes humane nature according to it hee was then first placed at the right hand of the Father when he asceÌ„ded into heauen then he attained to his glorification when he receiued that which before he had not Obiection Hee that sitteth at Gods right hande is euerie where Christ sitteth at Gods right hand Therefore he is euery where Aunswere This reason wee graunt in respect of the communicating of the properties to the person But if it be further concluded that according to the flesh he is euerie where there wil be more in the conclusion than was in the premisses Againe wee denie the consequence of the whole reason because the right hand of God and to sit at the right hande of God is not all one Neither yet is it simply true that hee which sitteth at Gods right hand sitteth euerie where For a part of the sitting at gods right hand is also that visible glorie and maiesty wherewith Christes humane nature was endowed and wherewith Stephen beheld him endued in heauen This is not euerie where but only in that placc where his body is seated and remaineth Obiection Hee ascended into heauen to fill al thinges that is with the presence of his flesh Aunswere It is a fallacy in misconstring the word He ascended to fill all thinges that is with his giftes and graces not with his flesh bones and skinne These are the monsters and dotinges whereby the Diuell carrieth Gods glory into derision Reply That nature which hath receiued omnipotency is euerie where christes humanitie hath receiued omnipotency Therefore it is euerie where Answere That nature which hath receiued omnipotency by a reall transfusion and communication of the properties is euerie where but not that which hath receiued it by personall vnion onely as the humane nature of Christ But yet notwithstanding manie thinges haue beene bestowed by reall transfusion on Christes humanitie to wit other qualities than which hee had on the crosse and in his humiliation Likewise far more and greater giftes than those which are bestowed either on Angels or on men and in respect of those giftes bestowed on him Christ is placed according to his humane nature at the right hand of his father but according to his diuinitie he is placed at the right hand of the Father as he being glorified and taken vp into heauen hath shewed forth the same hath attained vnto the perfection of glory or to the highest degree of glorification as touching his humanity 4 What are the fruites of Christes sitting at the right hand of the Father THE fruites of Christes sitting at the Fathers right hand are all the benefites of the kingdome and Priest-hoode of christ glorified As 1. His intercession for vs. 2. The gathering gouerning and garding of his church by the Worde and spirit 3. His defending of the church against her enemies 4. The abiection and destruction of the churches enemies 5. The glorification of the church The fruites or benefites of the kingdome of christ glorified â—â—e that he ruleth vs by the ministery of the Word and the holy Ghost that hee preserueth his ministery that hee giueth his Church resting places and is forcible by doctrine in conuerting the chosen that hee will at length raise vp from the dead his chosen and elect abolish all their infirmities glorifie them wipe away all teares from them enthronize them in his throne and make them Priests and Kings vnto his Father The fruite of the Priesthoode of Christ glorified is that he appeareth presenteth himselfe and maketh request and intercession for vs in heauen that forcibly so that the father denieth vs nothing through the vertue and force of his intercession Hence ariseth that consolation and comfort Because our Head our flesh and our brother sitteth at the right hand of the father he shall at length glorifie and quicken vs and that both in respect of his brotherly loue as also in regard of his office who is our Head Because also we haue such a High-Priest which
that hee hath done If then the bodies which haue sinned shall receiue accordingly not other bodies but the same shall rise And the very word it selfe of rising enforceth as much for nothing can rise but that which is fallen Wherefore seeing our bodies shall rise no other bodies shall rise or bee quickened than those which haue fallen and are dead or no other than those which doe fall and die How flesh and bloud i◠denied the heauenly inheritance Obiection But saint Paul saith that flesh and bloud cannot inherite the kingdome of god Therefore our bodies cannot possesse the kingdome of god because they are flesh and bloud Answere The flesh oftentimes signifieth some qualitie or the substaunce in respect of some certaine qualitie So flesh that is being sinfull and corruptible shall not possesse the kingdome of God but our flesh then shall no more be able to sinne neither shall it bee corruptible Obiection 2. Our bodies shall be spirituall 1. Cor. 15.44 Jt is sowen a naturall bodie and is raised a spirituall bodie Therefore our bodies shall not then haue the properties of our flesh Aunswere In what sense our bodies shall bee spirituall They shall bee indeede spirituall but shall not haue all the properties of a spirite but some onely because they shall bee agile and quicke mightie and vncorrupt and indeede are therefore chieflie called spirituall because they shall be guided by the spirite neither shall any more the naturall life remaine in them That this is true is apparent by these reasons 1. The Apostle himselfe addeth This corruptible must put on incorruption 2. Hee calleth it a spirituall bodie but a spirite is no bodie 3. Jf anie bodie after the resurrection should be so spirituall as not retaining at all anie bodilie properties then surelie Christs bodie should haue beene so but now he saith to the Apostles Luk. 24.39 Handle me and see for a spirite hath not flesh and bones as ye see mee haue Obiection 3. How are wee saide to beleeue the resurrection when as yet wee are saide to hope for the resurrection to come Answere We are saide to hope for the resurrection as it is an effect of Gods counsell wee are saide to beleeue it as it is the counsell it selfe and purpose of God 9 Whether the soule be immortal The causes for which this Question is to bee moued Mat. 22.23 2. Tim. 2.17 BEsides that this question belongeth to the Article of the Resurrection the explication also thereof in it selfe shal not be altogether vnprofitable or fruitlesse For not now onely doe they beginne to dispute against the immortalitie of the soule but the Sadduces also denied it as they likewise that said the Resurrection was past alreadie vnto him that beleeued neither made anie other resurrection besides that spirituall resurrection of the regenerate Likewise also some Anabaptists denie the immortalitie of the soule Moreouer Paul the third Pope of Rome when he was breathing out his soule and readie to dy said that now at length he should trie know three things whereof in his whole time he had much doubted 1. Whether there were a god 2. Whether soules were immortall 3. Whether there were any hel Wherefore it ought not to seeme straunge if this question be moued neither shal it bee altogether vaine and needelesse both because it serueth for the controuling and refuting especially of Epicures and also because it maketh for the better vnderstanding of some places of holy Scripture But because there haue beene and euen nowe are who haue taught that the soule of man like as of bruite beastes is nothing else but life or the vitall power arising of the temperature and perfection of the bodie and therefore dieth and is extinguished together with the bodie and as some of them speake who wil seeme to beleeue the resurrection of the dead doth sleepe when the bodie dieth that is is without motion or sense vntil the raising of the bodie which indeede is nothing else than that the soule is mortal that is a meere qualitie onlie in the bodie and when the bodie is dissolued becommeth nothing because if it were an incorporeal substance it could not be without sense and motion against these we are to holde the recordes of Gods woorde and writ concerning the spiritual and immortal substaunce of mans soul The soule an in corporeall substance That the soule of man is not onely a forme or perfection or temperament or force and power or an agitation arising out of the temperature of the bodie but a substaunce incorporeall liuing vnderstanding dwelling in the bodie and susteining and moouing it these places following of holy Scripture doe shewe Psalm 48. His soule shal be blessed in life Heb. 12. God is called the Father of spirites And it is saide of the faithfull Yee are come to the celestial Ierusalem and to the companie of innumerable Angels and to the spirites of iust and perfect men 1 Cor. 2.11 No man knoweth the thinges of a man saue the spirite of a man which is in him In these and the like places of Scripture both the soule of man is called a spirite and the properties of a liuing vnderstanding substance are attributed vnto it Wherefore to no purpose doe the aduersaries of this doctrine oppose those places in which the name of the soul is taken for the the life and wil of man as Matth. cap. 6. The soul is more woorth than meate Iob. 13.14 J put my soule in my hand For by the fore-alledged places it is manifest thnt this is not general but is vsed by a * Metalepsis figure of speech whereby we cal the effect by the name of his cause Now the immortalitie of the soule is prooued by manifest places of holie Scripture 1. Luk 23.43 The soule immortall Christ hanging on the crosse said to the theefe this daie shalt thou be with me in Paradise But he could not be there in bodie because that was dead and buried Therefore his soule was gathered with Christs into Paradise and so consequentlie the soul liueth 2. Paul saith Phil. 1.23 I desire to be loosed and to be with christ he speaketh of the rest ioie which he should enioie with christ But they who feele nothing what can their ioie or happinesse bee Wherefore they also are refuted in this place who saie mens souls sleep so withall denie the immortality of the soul 3. Wised 3.1 The souls of the iust are said to be in the hands of god 4. Matt. 22.32 God is not the god of the dead but of the liuing Therefore the soules liue 5. Luk. 23.46 Into thy hands I commend my spirit 6. 2 Corinth 5.8 When we remoue out of the body we may goe vnto the Lord. Wherefore the soules sleep not as some Anabaptistes wil haue thē but enioie immortall life and celestiall glorie with the Lorde 7. In the Reuelation cap. 6.10 The soules of the godly that were killed are said to
by necessity excluded from it But such a communion of saints with Christ is spirituall as the Apostle doth shew 1. Cor. 6.17 Hee that is ioined vnto the Lorde is one spirit 1. Ioh. 4.13 Hereby know we that we dwel in him and he in vs because he hath giuen vs of his spirit Iohn 15.5 He is the vine we are the branches Ephes 1.22 4.15 5.30.31 He is the Bridegroome and we with the whole Church are his spouse 2 Such is our eating of Christ as is his abiding in vs but this is spirituall For that Christs abiding in vs is spirituall is sufficientlie perceiued by this in that such is his abiding in vs as is his Fathers Jf anie man loue me he will keepe my woord and my Father will loue him and we will come vnto him and will dwell with him But how doth the Father dwell in vs or abide with vs Truely by his spirite Therefore Christ also so abideth with vs or dwelleth in vs. 3 Christ abideth in vs perpetually Therefore that abiding or presence is not corporall because as touching his humane nature he saith Me yee shall not haue alwaies Therefore hee is not eaten of vs corporallie nay hee cannot be eaten of vs corporallie except he be in vs corporally and that also perpetuallie 3 Vnto the former mâ—y be adioined also argumentes taken from the sacrifice and adoration Wheresoeuer Christ is present corporallie whether it be after a visible or inuisible manner there he is to be adored to wit by our mindes and the motions of our bodies coÌ„uerted turned thither But he is not to be adored in the supper Therefore he is not present in the supper corporally That he is not to be adored in the supper is easilie proued For it is neuer granted in the new testament to tie bind inuocation to anie certain place Ioh. 4.21 The houre commeth when yee shal neither in this mountain nor at Ierusalem worship the father Againe Jf christ be so be adored worshipped in the supper by our mindes and motions of bodie conuerted vnto the bread that whole oblation sacrifice should consist in the hands of sacrificing masse-Priests because they offer the Son vnto the Father to obtain remission of sins and so were his crucifieng to be reiterated The third sort of argumentes which are drawen from like places of scripture where namelie the same thing is deliuered in words whereof there is no controuersie 1 COrporall eating is in expresse termes condemned by the holie Ghost Jt is the spirite saith Christ that quickeneth the flesh profiteth nothing By these woordes Christ expressely condemneth the corporal eating of his flesh whether visible or inuisible 2 The bread which we break saith the Apostle is the coÌ„munion of the body of christ But this coÌ„munioÌ„ is spiritual because when the same Apostle opposeth it to the communion of diuels ye caÌ„not saith he drink the cup of the Lord and the cup of diuels yee cannot be partakers of the lords table and of the table of Diuels by these words the Apostle denieth that the wicked can be partakers of the bodie and blood of christ in the supper And therefore there is no corporall eating of the body and bloude of christ in his supper 3 Christ saith that the bread is his bodie Therefore they tie not themselues to the verie woorde who say that christs body is in the bread vnder the bread with the bread 4 The cup is the new testament that is the cup is a signe of the new testament for it cannot bee otherwise meant or taken For the new testament is the seale of the promise or the promise it self but not the thing promised Likewise The cup is the communion of the bloud of christ The bread is the communion of the body of christ But this communion is a spirituall eating and drinking of the body and bloud of christ as is apparaunt by the wordes of the Apostle and the signes of that spiritual eating and drinking are bread and wine 5 In the Euangelist To eat christ which is the liuing bread which descended from heauen Likewise To eat Christs flesh and to drinke his bloud signifieth to beleeue in Christ Therefore in the words of the institutioÌ„ it signifieth the same also because christ doth not here otherwise expound them 6 There are also the like places of scripture vttered sacramentally of other sacramentes which confirme also the truth and meaning of this as Circumcision is the couenant The lamb is the Passeouer The leuitical sacrifices are said to be an expiation or doing away of sinne The bloud of sacrifices is called the bloud of the couenant Baptisme is the washing of the new birth Therefore these woords also This is my bodie are in like sort sacramentally spoken 7 Christ commaundeth his supper to bee celebrated and the bread wine to be eaten drunken in remembrance of him but this remeÌ„brance is chiefly performed by faith not corporally Moreouer that in memorial wherof we doe any thing is not it selfe present because we are not said to remember things that are present 8 By one spirite are we al baptized into one bodie whether we be Iewes or Grecians whether we be bond or free and haue been al made to drinke into one spirite Wherefore after the same maner doe we al eate the same bread Which Paul also manifestly sheweth affirming That al the Fathers did eate the same spirituall foode That eating therefore is not corporall whereby we are made partakers of the body and bloud of christ otherwise before the comming of christ the fathers should not haue beene at al made partakers of christ as hauing not as yet taken flesh Vnto these argumentes drawen out of the sacred Scripture and the ground of our faith may be added testimonies of the fathers and the purer church of al which we will at this present bring only that one notable saying of Macharius the Monke Bread and wine are a correspondent type of his flesh and they who receiue the bread which is shewed eate the flesh of Christ spirituallie AGAINST THE TRANSVBSTANTIATION OF THE PAPISTES NOW it is easy to see what we are to thinke of Transubstantiation euen that it is an impious inuention deuise of the Papists which also we wil shew and proue briefly by diuers reasons 1 Paul calleth expressely that which is taken bread both before after the eating Therefore that which is taken in the supper is not really the body 2 Christ brake bread but hee did not then breake his body Therefore the bread is not really his body 3 The Bread was not giuen for vs But the body of christ was giuen for vs Therefore the bread is not really Christs body 4 Christ willeth vs to take this sacrament and to take bread and wine in remembraunce of him Therefore the bread is called the body of Christ not reallie but in that it is a memorial of his body that is the bread is a remembrauncer
1. Cor. 15.33 forbiddeth 110 What doth God forbid in the eight commaundement Not onely those f 1. Cor. 6 10. thefts g 1. Cor. 5.10 robberies which the magistrate punisheth but by the name of theft he comprehendeth whatsoeuer euil craftes fetches and deuises whereby we seek after other mens goods endeuour by force or with some shewe of right to h Luc. 3.14 1. Thes 4 6. conueie them ouer vnto our selues of which sort are false i Prou. 11.1 16.11 weightes false els vneuen k Ezech. 45.9 c. Deu. 25.13 c. measures deceitfull merchandise couÌ„terfet coine l Psal 15.5 Luc. 6.35 vsurie or any other way or meanes of furthering our estate which God hath forbidden To these we may adde all m 1. Cor. 6.10 couetousnesse and the manifolde waste and n Prou. 5.16 abusing of Gods gifts 111 What are those thinges which God here commaundeth That to my power I help and further the commodities and profit of my neighbour and that I so deale with him as I would o Mat. 7.12 desire to be dealt with my selfe and that I doe my owne woorke painefully faithfully that I p Eph. 4.28 may thereby help others also who are distressed with any neede or calamitie 112 What doth the ninth commandement exact That I beare no false q Prou. 19.5 â— 21.28 witnesse against any man neither r Psal 15.3 falsifie any mans wordes neither backbite or Å¿ Rom. 1.29.30 reproch any man nor t Mat. 7.1 c. Luc. 6.37 condemne any man rashly or vnheard but auoid and u Joh. 8.44 shun with all carefulnesse all kind of lies and deceipts as the a Prou. 12.22 13.5 proper works of the Diuel except I mean to stir vp against mee the most grieuous wrath of god And that in iudgements and other affaires I follow the truth and freely and constantly b 1. Cor. 13.6 Eph. 4.25 professe the matter as it indeede is And moreouer defend and c 1. Pet. 4.8 encrease as much as in me lieth the good name and estimation of others 113 What doth the tenth commandement forbid That our hearts be not at any time moued by the least desire or cogitation against any commaundement of God but that continually and from our heart we detest all sinne and contrarily d Rom. 7.7 c. delight in all righteousnesse 114 But can they who are conuerted vnto God perfectly obserue and keepe these commaundementes No But euen the holiest men as long as they liue haue onely smale beginnings of this e 1.10.1.8 c. Rom. 7.14.15 Eccle. 7.22 obedience yet so that they f Rom. 7.22 Jac. 2.10 begin with an earnest and vnfained desire and endeuour to liue not according to some onely but according to all the commaundements of God 115 Why will God then haue his law to bee so exactly seuerely preached seeing there is no man in this life who is able to keepe it First that al our life-time wee more and more g Joh. 1.9 Psal 22.5 acknowledge the great pronenes of our nature to sin and so much the more greedily h Rom. 7.24 desire remission of sinnes and righteousnesse in Christ Secondly i 1. Cor. 9.24 c. Phi. 3.12.13.14 that wee be doing of this alwaies and alwaies thinking of that and implore and craue of the father the grace of his holy spirit whereby wee may daily more and more bee renewed to the image and likenesse of God vntill at length after wee are departed out of this life wee may ioyfully attaine vnto the perfection which is proposed vnto vs. OF PRAIER 116 Wherefore is praier necessarie for Christians Because it is the cheife part of that a Psal 50.14.15 thankfulnesse which God requireth of vs. And also because God giueth them onely his grace and holy spirit who with vnfained groninges begge them continually of him and b Mat. 7.7.8 Luc. 11.9.13 Mat. 13.12 Psal 50.15 yeelde him thankes for them 117 What is required vnto that praier which shal please God be hearde of him That we aske of the onely true God who hath c Joh. 4.22 c. manifested himselfe in his woorde all thinges which he hath commaunded to be d Rom. 8.26 1. Ioh. 5.14 asked of him with a true affection and desire of our heart and through an inwarde e Ioh. 4.23.24 Psal 145.18 feeling of our neede and miserie f 2. Par. 20.12 cast our selues downe prostrate in the presence of his diuine maiestie and g Psal 2.11 34.19 Is 66.2 builde our selues on this sure foundation that wee though vnworthily yet for Christes sake are certainely h Rom. 10.14 8.15.16 Iac. 1.6 c. heard of god euen as hee hath i Io. 14.13 15.16 16.23 Dan. 9.17.18 Mat. 7.8 Psal 143.1 promised vs in his worde 118 What are those thinges which hee commaundeth vs to aske of him All things k Iac. 1.17 Mat. 6.33 necessary both for soule and body which our Lorde Iesus Christ hath comprised in that prayer which himselfe hath taught vs. 119 What praier is that OVr l Mat. 6.9.10 c. Luc. 11.2 c. Mat. 7.9.10.11 Luc. 11.12.13 Father which art in heauen hallowed be thy name thy kingdome come thy will bee done in earth as it is in heauen Giue vs this day our daily bread And forgiue vs our trespasses as wee forgiue them that trespasse against vs And leade vs not into temptation but deliuer vs from euil For thine is the kingdome the power and glorie for euer and euer AMEN 120 Why doth Christ teach vs to cal God our father That presently in the verie entraunce and beginning of the praier he might stir vp in vs such a reuerence and confidence in god as is meete for the sonnes of god which must bee the ground foundatioÌ„ of our praier to wit that god through Christ is made our father and will much lesse denie vnto vs those thinges which wee aske of him with a true faith than our earthly Parents a Mat. 7.9.10.11 Luc. 11.11 denie vnto vs earthly things 121 Why is that adâ—ed which art in heauen That we b Ier. 23.24 Act. 17.24.25.27 conceiue not basely or teâ—â—enely of gods heauenly maiestie And also that we c Rom. 10.12 looke for and expect from his omnipotencie whatsoeuer things are necessarie for our soule and bodie 122 What is the first petition Hallowed bee thy name that is graunt vs first to d Ioa. 17.3 Jer. 9.23.24 31.33.34 Mat. 16.17 Iac. 1.5 Psal 119.105 know thee aright to worship praise e Psal 119.137.138 Luc. 1.46 c. 68. c. Psal 145.8.9.17 Exod. 34.6.7 Psal 143.1.2.5.10.11.12 Ier. 31.3 32.18.19.40.41 33.11 20. Mat. 19.17 Rom. 3.3.4 11.22.23 2. Tim. 2.19 magnifie thy almightines goodnesse iustice mercie and truth shining in al thy works
prooue that the godly may take a iust and lawful oath but the Apostles also by their example confirme the same and especially Saint Paul who in many places prooueth those thinges which hee vttereth to bee most true by interposing of an oath As when besides many other places he saith Roman 9.1 J saie the truth in Christ J lie not my conscience bearing me witnesse in the holie Ghost Roman 19. For God is my witnesse whom J serue in my spirite in the Gospel of his Sonne that c. 2. Cor. 1.23 J call God for a record vpon my soule that is I call God vpon my head or with the daunger of my life as a reuenger reuenging this iniurie if I lie Phil. 1.8 For God is my recorde how J long after you all 1. Thes 2.10 Ye are witnesses and God also how holilie and iustlie and vnblameablie we behaued our selues among you These and the like examples doe sufficiently shew that it is graunted doubtlesse vnto Christians to take a iust oath in lawful matters Wherefore all those places of Scripture which seeme to forbid oathes forbidde rash oathes or such as haue not those lawful causes and conditions of an oath Which also is apparent by comparing the places of the old and new testament and by the end and drift of Christ who went about to free the lawe from the corruptions of the Pharisees Whereupon in S. Matthew cap. 5. rashe and vnnecessary oathes are forbidden and this to be so is manifest both by conference of other places and also by the purpose and scope of Christ who as it was saide freeing the true meaning and sentence of the lawe from the corruptions of the Pharisees sheweth that by the third commaundement are condemned all oathes superfluous and vnnecessarie and in them not onely those that are direct oathes in which the name it selfe of God is expressed but also indirect or oblique oathes in which the name of God is vnderstoode being dissembled and cloaked by vttering in place thereof the names of creatures And so he taxeth the hypocrisie of the Pharisies who did exercise those indirect or oblique formes of swearing as if they did not seeme by rash swearing to prophane the name of God if they expressed not the name of god in their oath and as if they were not periured and forsworne if when they expressed not the name of God in their oath they afterwards breake their faith oath giuen in that indirect forme of swearing But Christ sheweth that euen then also the name of GOD is sworne by when heauen and earth is named because there is no part of the worlde wherein God hath not engrauen a marke of his glorie And when men sweare by heauen and earth in the sight and hearing of the framer of them both the religion of the oath is not in the creatures by whom they sweare but God himselfe only is called to record and for a witnesse by the citing of these symboles and badges of his glorie Neither doth God sticke in the wordes but in the sentence and meaning rather than in the signes and symboles doth the honour or dishonour of Gods name consist like as Christ also teacheth the same in expresse woordes Matth. 23. which wordes are to be inferred with this place which now we haue expounded Obiection But Christ saith sweare not at all Ans That At all is referred to the diuers formes of swearing not to the very word of swearing it selfe as if they should say sweare not falsly or rashly at al to wit neither directly nor indirectly For he that sweareth by the Temple by Heauen by Earth affirmeth those thinges which he auoucheth to be as true as the temple is truely Gods house heauen Gods seate and earth his footstoole And this is all one as if he should sweare by the life of god For he prouoketh God to defend and maintain his honor in punishing him that sweareth if hee deceiue and speake falslie Obiection The taking of an oath belongeth onlie to a publicke oath not to a priuate oath Answere 1. This is a false restraint because those things which the Scripture deliuereth concerning an oath are not restrained to a publicke oath only yea a great part of them prooue and conuince that a right iust oath is no lesse allowable in Christians priuatelie than publickelie as by the verie testimonies themselues of sacred Scripture is sufficiently declared 2. The examples of holie men affirming the trueth by priuate oath and giuing their faith priuatlie vnto others do likewise manifestly declare that a priuate oath also being rightly made and conceiued is allowable in Christians 3 The same is proued also by the end of an oath for the end thereof is the confirming of faith and trueth and the deciding of debates belongeth priuatly also to all Christians and therefore so doth an oath it selfe also whereby we confirme establish faith and trueth Vnto the parts of the obedience of this commandement are opposed those sinnes whereby either the right taking and vsing of Gods name is omitted or the ill and vaine vsing and taking thereof committed Vnto the propagation of the doctrine concerning God is opposed an omission or neglect of occasions and abilitie to instruct others and to bring them vnto the knowledge of the truth especiallie our children or others who are committed vnto our trust and charge Hither belongeth Christs parable of the Seruauntes employing their Maisters talentes in trafique Matth. 25. Vnto this is also opposed A lothing or shunning of such talk speech as is had of God and diuine matters Ps 119. I wil delite in thy statutes wil not forget thy words And in the same Psalme Saluation is farre from the wicked because they seeke not after thy Lawes Vnto this also are opposed the corruptions of religion and of heauenlie doctrine whereby some false thing is auouched or spread abroad concerning God and his wil or works Ierem. 14. The Prophets prophecie lies in my name By sword and famine shall those Prophets be consumed Vnto the celebration or magnifieng of God are repugnaunt 1. Contempt of God the omitting of his praise 2. Contumelie against god or blasphemy which is to speak of god such things as are contrary to his nature properties and wil either of ignoraunce or through an hatred of the truth and of God himselfe Now the Scripture distinguisheth the blasphemy against God that is whatsoeuer is spoken contumeliously or reprochfully against God ether of ignorance or against the conscience As 1. Timot. 1.13 When J before was a blasphemer and a persecuter and an oppresser but J was receiued to mercie for I did it ignorauntly through vnbeliefe from the blesphemie against the holy Ghost which is against their conscience to striue against the known truth of god whereof their minds are conuicted by the testimony of the holie Ghost which sinne who commit are punished by God with a blindnes so that they neuer repent nor obtaine remission
necessities of al men 6 Christ saith Luk. 15.10 That the Angels of God reioice for one sinner that conuerteth Therefore the Angels beholde the hearts of men The same is likewise prooued of the Angels out of Daniel cap. 9. and 10. Therefore the Angels beeing in heauen beholde repentaunce in mens heartes which are on earth Aunswere A cause is ill gathered and concluded of an effect when that effect may come of other causes For it is not necessary that Angels should know those things by the beholding of mens harts which they may know either by effects or by signes tokens or by diuine testimony reuelation For it agreeth not to the Angels onely but vnto all the godly also on earth to reioice for the conuersion of one sinner neither yet do they behold the hearts of men 7 The soule of the rich glutton sawe from hell Abraham and Lazarus being in heauen implored Abrahams help and knew the state of his brethren in this life and Abrahams soule likewise did heare and see the soule of the rich man Therefore the soules of the Saintes in heauen see and heare the state and praiers of them that conuerse here on earth Ans First they do amisse to take that properly which Christ spake allegoricallie and by way of parable in translating his speech from corporall thinges vnto spiritual things not thereby to shewe that these are like vnto them but by applying his speech as might best fit our capacity to aduertise vs of the state of the godlie and wicked after this life For soules haue not either bosomes wherein to receiue one another or eies to lift vp or tonges to be dried with thirst or fingers to dip into water neither doe they vse any mutual parly or conference from hell and heauen Christes purpose therefore is by these figures of words to expresse the thoughts affections tormēts state of the wicked abiding in paines after this life Moreouer were it so that these things had been in such wise done as they are reported against which yet the very words themselues are yet could nought be hence prooued for the beholding of minds neither yet for the knowledge of all external things For neither Abraham nor the glutton is said to haue vnderstoode the secret thoughts and cogitations of each other but to haue knowledge of them by speech And Stephen also being on earth saw Christ being in heauen and Paul heard Christ speaking from heauen neither yet doe al the Saintes see or hear what is done in heauen neither did Stephen and Paul see or heare these things at al times 8 Christ according to his humanity maketh request vnto the Father for vs all and therefore according to his humanitie hee knoweth the desire necessities of them that cal vpon him in all places at al times Wherefore the saints also haue communicated vnto them from God the beholding of harts the hearing of praiers Ans The example is vnlike For the humane vnderstanding and mind of Christ vnderstandeth and knoweth and his bodilie eares and eies also heare and see al things whatsoeuer according to his humane nature he should or would behold either with his minde or with his outward senses by reason of his godhead which sheweth them vnto his humanitie vnited thereunto or also giueth vnto his senses a vertue and force of perceiuing of thinges which are fardest distant Neither yet is the force or wisedome of his humane nature infinite as is the power and wisedome of the God-head neither doth he know by any transfused vertue into him the thoughts of mindes and hearts For of the measure of knowledge conuenient for his manhood it is said Mar. 13.32 Of that day and houre knoweth no man no not the Angels which are in heauen neither the Sonne himselfe saue the Father Of the reueiling of the secrets of men vnto him by his diuinity it is said Mar. 2.8 When Jesus perceiued in his spirit that thus they thought with themselues c. But nowe that all things are reueiled vnto Angels and Saints which are reueiled vnto the humane vnderstanding of Christ by his God-head they will neuer be able to prooue out of the Scripture For Christs humane nature dooth excell and surpasse in wisedome all Angels and men both in respect of the personall vnion thereof because it is vnited to his God-head and also by reason of his Mediatourship which office his humanity beareth executeth together with his diuinity yet so that there is still kept in the administratiō thereof the difference of both natures Wherefore this example of Christ doth not proue that the Saints know al things either by beholding the things themselues or by diuine reuelation from God 9 Jn the diuine essence shine all the Jmages and formes of things But the Angels and Saints departed behold the essence of God Mat. 5 18. Therefore they behold in God al thinges which we doe suffer and thinke Aunswere First the Maior proposition which they put is doubtfull and vncertaine For it is manifest that God knoweth all thinges and doth in his wisedome comprehend the most perfect and perpetuall knowledge of all thinges but whether that vnderstanding of things doth so shine in God that it may bee also beheld of creatures this verilie they haue not as yet prooued out of Scripture Secondly neither is the Minor true namely That the blessed behold the essence of God whereof it is saide No man hath seene God at any time Iohn 1. Lastly albeit there is no doubt but the holy Angels and men in the heauenly life enioy a cleare knowledge an immediate manifestation of God whatsoeuer it is yet wee are not to imagine that they naturally know all things that are in God For then should their wisedome be infinite that is equal vnto Gods wisedome which is absurd and flat against the testimonies of Scripture whereas Angels also are said not to know the day of iudgement Likewise 1. Pet. 1. Jnto which the Angels desire to looke And Ephes 3.10 To the intent that now vnto principalities and powers in heauenly places might be knowen by the Church the manifold wisedome of God They profit therefore and encrease in the knowledge of wisedome and of the counsels of God by the very exequution and contemplation of Gods woorkes Nowe seeing that which they speake of is no naturall but a voluntarie glasse or rather a diuine manifestation or illightening that is the Angels and blessed men haue not this in their own nature to view and see in God his whole wisedome but God according to his good wil and pleasure doth manifest communicate vnto euery one such a part thereof as seemeth good vnto him as it is said No man knoweth the Father but the Sonne Mat. 11.27 and he to whom the Sonne wil reueile him we affirme therefore the inuocation of Saints so long to want a ground and foundation so to be superstitious and idolatrous vntill they shewe out of
father the sonne and the holy ghost 2 The knowledge of Gods commaundement For without Gods commaundement we doubt of being heard Wherefore when wee pray wee ought thus to resolue I call vpon thee because thou hast commaunded me When we know that it is the commaundement of God that we should pray vnto him then we know also that our praiers are acceptable vnto God which he requireth of vs in his word 3 The knowledge of those thinges which are to be asked God will not onely haue our affection and deuotion to be directed vnto him but he will also that we consider and know such thinges as wee are to aske of him otherwise it is not praying but mocking of God and therefore hath Christ prescribed a forme of praier out of which wee may learne what thinges wee are to aske of god We are to aske that I may summarily comprise them thinges both certaine and allowed and permitted by God These are of two sorts Spiritual and corporal God will haue vs aske both of him and those spiritual things which are necessarie to saluation we must aske without condition but corporall thinges with a condition Obiect Hee that asketh doubtfullie asketh not according to faith Wee aske corporal blessinges doubtfullie therefore not according to faith Aunswere The Maior is either particular or false For the nature of faith requireth that we be certaine not of all corporal benefites but onely of such spiritual blessings as are necessary to saluation as of remission of sinnes and of life euerlasting Moreouer albeit wee aske corporall blessinges with a condition yet doe we not simplie doubt of obtaining them For we beleeue that wee shall receiue those corporall blessinges which wee aske of god so that they bee expedient for vs vnto saluation and after this sort are they alwaies to be desired conditionally For they differ very much from those benefites which are necessary to saluation and likewise are to be desired after another maner Such giftes as are necessarie to saluation are simplie to be desired with a trust and full perswasion of being heard euen that wee shall receiue them as wee desire that is in speciall But gifts which are not necessarie to saluation whether they be corporall or else such spirituall as without which we maie be saued these are to be desired verily but with a condition of gods will and pleasure that he will giue them vs if they serue for his glorie and be profitable for vs or that he will giue vs other of better qualitie either at this or some other time We must follow in asking these benefits the Leper which saide Lord if thou wilt Mat. 8.2 thou canst make mee cleane For neither doe the Elect when they aske such things desire simplie to be heard For oftentimes we aske things not knowing what and what manner of thinges they be and so neither know we whether the obtaining of them in special will profit vs or bee pernicious and hurtfull vnto vs. God notwithstāding will haue vs to aske of him corporal things and others that are not necessarie to saluation 1. That the desire of corporal thinges maie be an exercise of our faith and confirme our trust and confidence of obtaining thinges spirituall and auaileable to saluation The reason is because no man can looke for good and sauing thinges at gods handes except hee haue God reconciled vnto him 2. That we maie consider and professe his prouidence that neither those vnnecessary and corporall thinges befall vs by chaunce or fortune 4 A tru desire of those things which are to be asked God wil not haue our petition to bee hypocritical or faigned nor bredde in our mouth but in our heart hee will haue vs to pray with a true affection and desire of the hart Therefore an ardent desire is to be made the general of all praier So the Lord said to Moses Why dost thou cry vnto me when yet Moses spake nothing 5 A sense and feeling of our owne want The acknowledgement and feeling of our owne want is the fountaine from whence our desire ariseth For what thou thinkest not thy selfe greatly to want that doost thou not earnestly desire Pray for al stand in neede of God 6 Humiliation that is true repentaunce We must needes haue also true humility true acknowledgement of our owne vnworthinesse or true repentaunce and conuersion and so prostrate our selues in suppliaunt maner before his diuine Maiesty 1. Because God oweth vs nothing 2. Because we are his enemies before our cōuersion God doth not hear sinners that is proud sinners such as was that Pharisee And how greatly true humiliation repentaunce or conuersion is required to praier euen that dooth sufficiently shew in that the promises of God belong only to such as are conuerted Wherefore without conuersion no man can pray according to faith And without faith no man can be assured that he shal be heard 7 A confidence or ful persuasion of being heard for the Mediators sake That we may resolue that both our person our praiers please God for the Mediatours sake and that they are heard of him for christs merit We must pray in christs name with a true faith our praiers are to be put on our altar Christ so shal wee be assured to bee heard For if with a true faith we beleeue that Christ is that only altar whereon our praiers being offered ascend into the sight of God wee must also with full confidence resolue that wee are thorough Christs merite iust before God and that god is reconciled vnto vs by Christ and that through the intercession of Christ our praiers are heard of god Galat. 6. Because ye are Sonnes God hath sent forth the spirit of his sonne into your harts which cryeth Abba father But heere in this full persuasion of being hard we are to obserue that difference of such thinges as are to bee desired which was not long since declared 8 A confidence and trust in Gods promise that wee knowe and think that god hath promised to hear as many as shal cal vpon him with those conditiōs before alleaged Without this promise of hearing there is no faith without faith praier is but vain and the promise is required for faith But faith or this confidence is required to praier because except we giue faith and credit to gods promises and thinke of them while we are praying they auaile vs nothing neither can wee desire ought with a good conscience but rather when after this sort we know not what we aske doubting of gods hearing of our petition wee doe not praie but mocke god Now the confidence which wee haue of gods promise in hearing vs breedeth in vs a certainty of his hearing and our saluation and this certainty kindleth in vs a study of inuocation and of making supplications vnto god By these conditions and circumstances of sincere and true praier easily doth it appeare how much the praying of the godly and the wicked differ The godlie
endeuour to obserue al these conditions in their praying the wicked contrarily either omitte and neglect them all or keeping one or two conditions erre in the rest Some er in the knowledge of the nature and wil of God therein omitting the first condition some erre in the thinges which are to bee asked when they aske either euill thinges or vncertaine or not approoued by god Some aske these hypocriticallie some without a feeling of their want some not with a confidence in the Mediatour some persisting in their wickednes thinke yet that God heareth them some desire things necessarie to saluation with a distrust and diffidence some lastly aske not thinking of Gods promise and therefore not according to faith 4 What is the forme of praier by Christ prescribed THE forme of prayer prescribed by Christ vnto vs is recited by the two Euangelists Matthewe and Luke Which forme Christ deliuered vnto vs not that we should be tied to these woords but that we might know both how and what to aske Obiection We may not be wiser than Christ Therefore seeing hee hath appointed vs a certaine forme of praier we must hold vs contented therewith and therefore we doe amisse when wee vse other formes of praiers Aunswere Wee maie not depart from that forme if Christ will haue vs tied vnto it but he will not haue vs tied to these words because his purpose was when he taught his disciples to pray to deliuer a briefe summe of those things which we are to ask of God Replie That is to be reteined than which no better can be inuented Wee cannot inuent a better forme and better woords than are these of Christ himselfe Therefore wee must retaine also the forme and woords Aunswere Wee can not inuent better woordes neither a better forme that is to expresse this summe of such thinges as are to bee desired which is as it were the general of al thinges that are to be desired These generals of gods benefits which Christ in this forme hath prescribed vnto vs to be desired cannot bee proposed in a better forme but Christ will haue vs also to descend to the specials to aske particular benefits according to our necessitie For that forme prescribed by Christ is nothing else but a set or course of certaine heads or generals whereunto al benefites as wel corporal as spiritual may be referred And whē christ willeth vs to desire the generals he willeth vs also to desire the specials And furder also those things which are here put in general we are in like maner for this cause to declare in special that we may be lead into a consideration of our necessity to a desire of making our petition vnto God to help our necessity Now that we may do this we haue neede also of special formes of praieng For to the explicatiō of generals by their specials we haue need of another form But yet al other forms of praier must agree with this form prescribed by christ although we be not tied vnto this form of Christ as being a thing altogether indifferent as appeareth by these places of Scripture Ioh. 14.13 Whatsoeuer ye aske of the father in my name whether ye aske it in general or in special he wil giue you Wherefore Christ hath not tied vs to a certaine forme Jam. 1.5 Jf any of you lack wisedome let him aske and it shal bee giuen him Likewise Matt. 20.24 Pray that your flight be not in the winter But this as touching the woordes is not in the praier prescribed by Christ There are also examples of praiers both in the New and old Testament Wherefore the forme of praier deliuered vnto vs by Christ is wholy a thing indifferent Nowe this praier of christ hath three partes a Proeme a Petition and a Conclusion The Proeme is Our Father which art in heauen The Proeme hath two partes 1. Our Father 2. which art in heauen And the Lord vsed this kind of Proeme because he wil be called vpon with due honor This honor consisteth 1. In true knowledge 2. Jn true confidence 3. Jn obedience Obedience compriseth 1 True loue 2. True fear 3. Hope 4. Humiliation 5. Patience The first part of the Proeme Our Father God is called Our Father 1. Jn respect of our creation Luk. 3.38 The sonne of Adam the sonne of God 2. In respect of our redemption and receiuing into fauour by his sonne our Mediatour Christ is the only begotten sonne of god we are not his sons by our owne nature but are adopted for christs sake 3. In respect of our sanctification or regeneration by the holie Ghost in Christ Obiect 1. We Jnuocate the Father according to the prescript of his own son Therefore we must not inuocate the son and the holy Ghost Aunswer The consequence of this reason is denied because the consequēce holdeth not from the attributing of some property vnto one person of the god-head to the remouing of the same from another person of the god-head Again the name of Father as also the name of god when it is opposed to all the creatures is taken essentially not personally but when it is put with another person of the God-heade it is taken personallie Wherefore in this place the name of Father is taken essentially the reasons hereof are manifest 1. Because the name of Father is not here put with another person of the God-head but with the creature of whom he is inuocated So also by the Prophet Isaiah cap. 9.6 Christ is called The euerlasting father 2. The Jnuocating of one person doth not exclude the others when mention is made of their external outward works 3. We cannot consider God the father but in the sonne the Mediatour And the Son hath made vs Sons by the holy ghost who is called the spirit of adoptiō 4. Christ teacheth vs that we must inuocate him also saying Verilie verilie I say to you whatsoeuer yee shal aske of the father in my name he shal giue you 5. Christ giueth the holie Ghost Therefore it is hee himselfe of whom wee aske him Obiect 2. Christ is called and is our brother Therefore he is not our father Aunswere He is our brother in respect of his humane nature But hee is our father in respect of his diuine nature Ob. 3. If he be called the father who hath receiued vs into fauor for Christs sake then is not Christ vnderstoode by the name of father because he that receiueth vs into fauour for christs sake is not Christ himself But the father whō we here so cal receiueth vs into fauor for christs sake Wherefore he is not christ Answ Hee that receiueth vs into fauour for Christs sake is not Christ himselfe that is not in the same sense and respect Christ as he is our Mediatour is hee through whom we are receiued but as he is god he is he that receiueth vs. Christ wil haue vs to call God Father and so to inuocate him 1. In regard of the true
inuocation of God who is the father of our Lord Iesus Christ 2. In regard of the tru knowledge of him that we may know him to be our father who through and for his Son the Mediatour hath adopted vs to be his Sons when otherwise we were his enemies I goe vnto my father and to your father and further also for his Sons sake he regenerateth vs by the holy Ghost and endoweth vs with all giftes and graces necessary 3. In regard of reuerence namely that in vs may bee stirred vp and raised true reuerence towardes him that seeing hee is our father wee therefore behaue our selues as becommeth Sons and be affected with such reuerence towards him as it becommeth children to be affected towards their father especially being adopted children and vnworthy of Gods blessinges and benefites 4. In regard of confidence that the same be raised in vs whereby we may be assured that we shal be heard For seeing god is our father euen so louing a father vnto vs that he hath giuen his onlie begotten Son for vs to death how then shal he not giue vs together with him all things necessary to our saluation 5. For a memorial of our creation Now God wil hear those only that so pray because in them he obtaineth the end of his blessings and benefites Obiection Jt is the part of a father to denie nothing vnto his children But God denieth many things to vs. Therefore he is not our father Aunswere It is the part of a father to deny nothing vnto his children that is which is necessary for them Christ willeth vs to call God our Father not my Father 1 Thereby to raise in vs a confidence and full perswasion that wee shall he heard For because the whole church doth with one consent pray vnto him he doth not reiect her but heareth her praiers according to this promise of our Lorde Where two or three are gathered together in my name there am I in the middest of them Obiection But oftentimes thou praiest at home the Church not beeing priuie thereunto Aunswere The Godly and the whole Church pray for themselues and all the members with an affection and desire Loue desire is an habitual qualitie of the soul remaining also when thou sleepest it is not a passion quickly fleeting or passing a way And this also maketh much for the engēdring of cōfidence in vs because as hath been saide God doth not reiect the whole Church 2 To admonish vs of mutual loue wherewith Christians being endued must pray one for another And therefore doth he by this worde in the very proeme entrance of the praier admonish vs of mutual loue wherwith we must be affected towards our neighbor 1 Because there is no true praying without the true loue of our neighbor neither can we be perswaded that God heareth vs. For if wee approch vnto God not accounting the sonnes of God for our breethren neither will hee then account vs for his sonnes 2 Because without the loue of our neighbour there is no true faith without faith there is no true praier For whatsoeuer is not of faith is sinne The second part of the proeme is Which art in Heauen that is Heauenly Heauen heere signifieth the habitation of God and the holy Angels and blessed men And God is saide to dwell there because there God is more glorious than in this world doth also there immediatly shew and manifest himselfe Now the Lorde willeth vs to call him our Father which is in Heauen 1 Thereby to shewe the opposition and contrarietie of earthlie fathers and this Father that so we should thinke that God raigneth in Heauenly glory and Maiesty and is a Father not earthly but Heauenly euen he 1 Who sitteth in heauen 2 Who ruleth and gouerneth there by his prouidence the whole world by him created 3 Who is voide of all corruption and change 4 Who also doth there especiallie manifest himselfe before the Angels and doeth there shewe what a Father he is how good and how mightie and rich 2 To raise vp in vs a confidence that God heareth vs for if he be our Father and one that is endued with exceeding goodnesse which he especially manifesteth and declareth in Heauen Then will he also giue vs all thinges necessarie to saluation If this our Father be Lord in Heauen and so omnipotent whereby he is able to helpe vs then is hee able most easilie to giue vs those good things which we aske of him 3 To raise a reuerence of him in vs seeing this our father is so great a Lorde that is heauenly who raigneth euerie-where who is able to cast both bodie and soule into Hell fire let vs then reuerence such a Lorde and approch vnto him with exceeding submission both of minde and bodie 4 That we cal on him in feruencie of spirit 5 That the mind of him that worshippeth be lifted vp to heauenlie things 6 That heauenlie thinges bee desired 7 That the errour of Ethnikes might be met withall who thinke that they may adore and worship God in creatures 8 To admonish vs that wee are not to direct our praiers vnto a certaine place as in the olde Testament Let these things suffice for the first part of Christs praier Now followeth the second part of the praier namely the petition which compriseth six petitions THE FIRST PETITION HALLOWED be thy name This petition is set in the first place because it is the end and scope of all the other petitions or rather because the end of all thinges must be gods glorie Now the end is the first thing which is intended the last thing which is performed and exequuted like as also the end of the other petitions is first to be desired if we will desire the rest aright Mat 6.33 Seeke yee first the kingdome of God and his righteousnesse and all these thinges shall be ministred vnto you We are here to consider 1 What is called the name of God 2 What is Holie 3 What to hallowe or sanctifie 1 The name of God signifieth 1 God himselfe Ps 116.13 J will call vpon the name of the Lorde 2 Gods commandement charge his diuine will and authoritie Mat. 28.19 Baptise them in the name of the Father c. 3 The properties and woorkes of God in which signification the name of God is here taken to wit for his diuine woorkes and all those thinges which may be attributed vnto God 2 Holie signifieth 1 All the properties of God For al the vertues in God are Gods holinesse So the Angels call god Holie Isa 6 3. Holie Holie Holie Lord God of hosts 2 That holinesse which is in creatures that is their conformitie with God which is begunne in the godly and is perfect in the Angels 3 The ordeining or appointing of thinges to holie vses In this sense that is called holy which is destined to some holy vse as the Temple of Hierusalem The word of Hallowing is here taken in