Lerinens Mâ—â—â— Dâ—â—â— tam non habit hoe illud quam non haec illa Bern. or these diuerse manners of Gods being doe not multiply the Diuine Essence no more then the diuers degrees of heate or light doe multiply the light or heatâ— so that I speake right when I say there are moe persons in the diuine Essence but it cannot be vttered without blaspheâ—y to say there are in God more Natures or more Gods then one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 NazianzeÌ„ Qui nescis TrinitateÌ„ ito ad Iordanem Mat. 3. Aug. Syst Th p 46 vide etiaÌ„ p. 35. seqq Dicamus tres sed non ad praiudiciaÌ„ vnitatâ— dicamus vnâ—â— sed non ad confussionem Trinitatis Ber. v. Syst Theol p. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Na. Quomodò pluralitas in vnitate sit aut ipsa vnitas in pluralitate scrutari hoc temeritas est credere pietas est nosse vita vita aeterna est Bern. How many persons are there Three the Father the Son and the Holy Ghost which is proued by manifest Testimonies of holy Writ Matth. 28 19. Goe teach all nations baptizing them in the namâ— sc by the Authority and appointment of the Father thâ— Sonne and the Holy Ghost Iob. 15.26 When that Comforte shall come whom I will send tâ— you from the Father euen tâ— Spirit of Truth who proceedeth from the Father he well testifie of me where they are all three plainely named the Father from whom the holy Spirit is sent the Sonne who sendeth and the Holy Ghost who is sent 1. Ioh. 5 7. There bee three which beare record in Heauen the Father the Word and the Spirit and these three are one in Essence or Nature How proue you that these three persons bee that one God First I must haue it granted that these three persons are distinct because hee that sendeth is distinguished from him that is sent and hee from whom is distinguished from him that is sent Now Iâ—â—c 15. plainely saith that Christ is hee that sendeth the Holy Ghost him that is sent and the Father from whom the Sonne sendeth the holy Ghost Whence I doe necessarily inferre that these three manners of being in God are distinct which being graunted I shall easily prooue this three-fold manner of being or these three Persons in the diuine Essence to be that true God For first as touching the Father the very aduersaries themselues yeeld Christus est Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coÌ„tra AriuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra Apolinar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra Nestor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra Eutych Syst Theol. pag. 52. seqq that he is truely God And touching the Sonne wee haue manifest testimonies of the Scripture Rom. 9.5 Of whom namely the Israelites are the fathers of whom Christ came as concerning the flesh who is God aboue all blessed for euer If aboue all therefore about those who by reason of their excellent gifts are called Gods That the holy spirit is God these Sentences of Scripture plainely proue Acts 5.3 Peter saith to Ananias Why hath Satan filled thy heart that thou shouldest lye against the holy Ghost And presently he addeth vers 4. Thou hast not lyed vnto men but vnto God Therefore the holy Ghost is God Another place is 1 Cor. 2.10 The Spirit searcheth all things euen the profound things of God And the verse following For who knoweth the things c. Whence wee may thus reâ—son whosoeuer knoweth the secrets the profound secrets of God or which is all one whosoeuer is omniscient is God but the Holy Ghost is Omniscient Ergo The Maior is euident the Minor is exprâ—sly in the Text. Secondly whatsoeuer is in God is God but the Holy Ghost is in God Ergo. The Proposition is of certaine truth for that God who is a most simple Essence void of all difference and composition cannot consist of any thing which is not God The assumption is in the Text v. 11. where it is said As the reasonable soul is in man that is of the essence of man so the holy Spirit is in God Hitherto may tha testimony 1 Cor. 3.16 be referred â— August Enchirid. cap. â—6 Know yee not that yee are the Temple of God and that the holy spirit dwelleth in you where the latter words doe expound the former for it is all one as if the Apostle had said Know yee not that yee are the Temple of God seeing that the Holy Ghost dwelleth in you who is God But if the Aduersaries say that the spirit is nothing else saue the effects and gifts of God they are most manifestly confuted and confounded by the words of the Scripture 1 Cor. 12.4.5.6 There are diuersities of gifts but the same spirit there are diuersities of ministrations but the same Lord c. And verse 11. All these gifts worketh that one and selfe same spirit distributing c. Whence ariseth this argument He that distributeth a gift is not himselfe that gift that is distributed but the Holy Ghost is the distributer of all those gifts Ergo. The Proposition is cleare enough The Assumption is plaine in the Text where it is said that the spirit worketh and distributeth al those gifts Another argument out of the same text may bee this Hee that is endued with a will hee cannot be a bare vertue or accident but is a substance subsisting by it selfe but the Holy Ghost c. Ergo. The Maior is cleare for whosoeuer willeth he vnderstandeth and whosoeuer willeth and vnderstandeth hee must bee a substance by it selfe subsisting The Minor is clearely set downe in the text where it is said The Spirit distributeth to euery one as he will Fuit principium essendi DEVS sequiter cognoscendi principium VERBVM DEI non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum Christi Syst Th p. 167. Qui ScripturaÌ„ ignorat ChristuÌ„ ignorat Hieronym de Scriptura Zanch. Confess pag. 482. item in illud Pauli 2 Tim. 3.14 tom 8. p. 319 seqq I haue heard the doctrine concerning God tell mee now besides what the holy Scripture is It is that testimony and witnesse which God hath giuen to Mankind as touching his owne nature and will and as touching those thinges which appertaine to the saluation of man How is the holy Scripture diuided Three manner of waies first by reason of the Time wherein it was reuealed secondly by reason of that Authority it hath in proouing thirdly by reason of the Matter which it handleth How is the Scripture diuided in respect of the time wherin it was reuealed Into the Old and New Testament The Old Testament therefore is that part of the Scripture which God reuealed to the first of Man-kind people of the Iewes which liued vntill the Ministery of Christ which hee reuealed I say by the Prophets as by his Scribes and Notaries But the New Testament is called that part of the Scripture which God hath reuealed to Man-kind after the birth
not our priuate troubles and afflictions For these bee the conditions of an Aduocate or Mediatour first that our Mediatour bee nominated and commended vnto vs vpon good and sufficient warrant of Gods Word Secondly that that same intercessour be perfectly righteous and holy Thirdly that hee also know the groanings and afflictions of him for whom hee meanes to mediate none of all which agreeth vnto the Saints For the Saints are neither appointed vnto vs by God to be our intercessours neither haue we any command in holy Scripture that we are to make the Saints Mediatours for vs or to call on them Nay rather quite contrary precepts hereunto which wee haue before cited Againe wee finde not through the whole volume of of Gods booke any one example of any Saint that hath prayed vnto a Saint and entreated him to play the Mediatour for him Neither does the second condition agree to them for that they are not altogether pure before God that they may mediate for others but they themselues rather haue need of a Mediatour as it is said Iob 15.15 Yea in his Saints bee found vncleannesse Thirdly the Saints are ignorāt of our afflictiōs affections how can they therfore interceed for vs if they wot not what we aske for God alone challengeth this priuiledge to himselfe to be the searcher of the heart and the discouerer of the thoughts and groanings of men Yea but say the Papists the Saints as the friends of God haue all our groanings and prayers disclosed vnto them in the glasse of the Trinitie Note Si quando homines exorare oportet ianitorib prius occurrere oportet c. In Deo nihil tale ad quem confugies ad Abrahamum non te audiet Ille solus precandus exorandus qui scriptam in te damnationem delere potest incendium restinguere Chrysostom Whereto I answer first that if the Saints come to the knowledge of our groanings by God what need is there that first wee should call on the Saints and to what end is it to haue any such Mediators with God sithence he to whom they mediate knoweth better what is wanting to vs then the Mediators themselues For it should seeme to bee a preposterous course to vse any intercessour vnto a King if the King knew the party for whome the Mediatour would interceede Solent tamen pudorē passi miser◠vti excusatione per istos posse iri ad Deū sicut per comites peruenitur ad regē age nunquid tam demōs c. Vide Amb. in 1 ca. epist ad Rom. better then the Mediatour himselfe And how absurde should it be if the intercessour should say Tell me I pray you O my King what this felloW askes for whom I am to mediate Secondly I say that the Scripture hath broken that prospectiue glasse all to shiuers Esay 63.15.16 Heare from heauen thy holy dwelling place for thou art our Father Abraham heareth vs not and Israel is ignorant of vs but thou art our Father thy name is from euerlasting Where it is plainely affirmed that Abraham and Israel which long agoe were dead and whose soules rested with God in the Heauens did not in any glasse behold and know the groanings and afflictions of the Church militant on earth And indeed that the Saints departed are not priuie to our affaires done vpon the earth nor know any thing in specialtie what happeneth among the liuing that place in the second of Kings Cha 22.20 witnesseth where God saith vnto Iosiah a most religious holy King I will gather thee vnto thy Fathers that thine eyes may not see all the euills which I will bring vpon this place Esay 57.1 The iust and the righteous are taken away from the sight of the euill that in his yeares hee may not behold the calamities which are to be sent vpon the Land for wretched impiety Ec. 9 4 the dead know nothing any more to wit of those things which are done vpon the earth Hence therefore is it rightly inferred that the Saints cannot bee Mediators And indeed wee haue no neede of them to be our intercessours first because God knoweth our afflictions better then they yea better then the Angels secondly because God is more merciful then any Saint and more desirous that wee should liue then any Saint can be Ideo ad regem per tribunos aut comites itur quia homo vtique est rex nescit quib debeat rempub credere Ad Deum autem quē vtique nihil latet c. Vid Am. vbi supra in 1. cap ad Rom. Now that we doe vse the intercession of some Noble man or great man vnto Kings which is their most plausible argument it is for the great defect and weakenesse that is in man for that Princes are not acquainted with all mens grieuances secondly because Princes are more affected vnto one man then vnto another but no such respect of persons is there with God as it is said Acts 10.34 the Papists bring vs in a distinction betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruice and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adoration and say that the one to wit Seruice is due to Saints the other that is Adoration is due to God Against which distinction Calu. Instit l. 1. cap. 12. §. 2. you may reade a most cleare disputation in the exposition of Vrsins Catechisme pag. 739. where it is proued by holy Scripture that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both the one and the other agrees vnto God and neither of them both vnto Saints Only this one thing I will not let passe that the Papists themselues breake downe the pale of their owne distinction which I proue by this reason All those thinges which Dauid in the Psalmes giues vnto God hee giues them all by the way of adoration but all those very things which Dauid giues vnto God are attributed vnto the Virgin Mary in Bonauentures Psalter Ergo. The other errour of the Papists is about the worshipping of Images and so also of that worship which they make vnto the Reliques of the Saints And first of all the Papists hold that those prayers which are made in or at certaine set Chappels and Churches and before the Images of the Saints are of greater efficacie and greater worth then those which are in other places powred forth before God quite against the holy Word of God Ioh. 4.21.23 The time shall come when the true worshippers shall neither be at Jerusalem nor in this mountaine but in spirit and truth worship the Father Matt. 6.6 Christ bids vs go into our chāber and there the doores being shut to powre out our prayers 1. Tim. 2.8 The Apostle willeth men to pray in euery place lifting vp pure hands Now against reliques and Images let that place bee well obserued Esay 42.8 My glory wil I not giue vnto another nor mine honor vnto the grauen Images Calv. Insti l. 1. c. 11. §. 9 But we
But as for those obstinate wretches furious spirits branded with the marke of the Beast and therefore firebrands of hell too too headstrong in their erroneous opinations as the Lord gaue them vp to a reprobate sense that they should not receiue the loue of the truth and so be saued and they now fry for it So assure your selues if yee insist in their steps and resist all good admonitions you can neuer flye their Mat. 23.33 punishment For it is iust with God that those which haue beene Quos similis culpa coinquinat par quoque paenâ— constringer Gregor pares culpa shall be also pares pana Bee partakers of their sinnes you shall certainely be sharers in their punishment O then yee Mat. 3.7 generation of Vipers bee forewarned of the heauy vengeance to come Doe not with the deafe Adder alwaies stop your eares to all godly and Christian admonitions but take them at length to heart and say not with your selues Wee haue had ranke Papists to our Fathers we haue had such as haue derided and mocked your Orthodoxe Religion for our patternes and presidents for I dare boldly affirme in the words of our Sauiour that vnlesse yee repent and be conuerted you shall likewise perish Be not like them in Saint Austine Verum est quod dicitis to professe all true that wee say Non est quod respondeatur and that you haue nothing to say against it Aug. Vincent epist 48. Sed durum est nobis traditionem Paretum relinquere but it seemeth a hard thing vnto vs to forsake the faith and tradition of our Fathers For consider it well in your hearts why should your Fathers examples mislead you into errour O what a senselesse part is this in you Mast Scots Phylomythologie p. 41. Your Fathers faults and errours to allow And not much rather to reforme your owne By shunning the defect which they haue showne Shall the vaine conceit of your Fathers worth Ezech 20.18.19.20 Quos Christus vocat secum in aternum mansuros pater forsaÌ„ reuocat secum in aeternuÌ„ arsuros vid Bern Epist 2. weigh downe Gods holy Word Will you conferre nay preferre man to God If the Fathers of your bodies leade you one way and Father of Spirits bid you goe another haue you not learn'd to obey God rather then men will you not grant that which reason hath alwaies held for certaine and grounded truth Demosth contra Aristocrat Viuendum est legibus non exemplis Goe to then thinke not to shrowd your doings with your Fathers exemplarie dealings For as it is well vttered by the Heathen Oratour Jmpudens est Oratio dicere sic factum est But let the bright and cleere Law of God shine in your hearts let it dwell in you plentifully in all wisedome here the Word of God from others Si non dedignentur legere malè mihi sit ita enim in tanta causa iurare ausim nisi tandem capiantur Petr. Mart. Loc. com c. 6. clasi 1. sect 14. reade it by your selues Ab eo speranda est intelligentia qui pulsantibus aperiet querentibus demonstrabit petentib non denegabit Hilar. in Ps 125. Multum domini de tua bonitate praesumo quoniam tu ipse docet petere quarere pulsare tu domine qui iubes petere fac accipere consulis quarere da inuenire doces pulsare aperi pulsanti confirma nie infirmum restaura nie perditum suscita mè mortuum c. August Meditat. cap. 39. sect 9. pray to God for a right vnderstanding of it marke it well ponder it in your heart and examine all your tenents and courses by it and then the Lord opening your eyes to see your owne mis-doings and your Fathers mis-leadings you will confesse your Fathers follies wherein you haue liued and professe to leaue them with all speedie reformation in new obedience vnto Gods holy will and Commandements And this I pray God that of his infinite goodnesse he will grant vnto you that so by the conuersion of your soules his holy Name may be glorified his Angels gladded his faithfull confirmed â— our hearts comforted and the borders of Christs Church enlarged and that for the merits of Chrst Iesus his onely true naturall Sonne our alone all-sufficient Sauiour and Redeemer Amen An Apologetique to tâ— Christian Reader for the worke in and about the Translation Gregor Nazian Monostich Horat. Carm. l. 3. od 6. Reu. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hinc omne principium liue reâ— exitum Of all thy studies and intentions seâ— That God the Alpha Omega be DA veniam Scriptis remembring that of the â—postle 1 Cor. 12.7 The maâ—festation of the Spirit is giâ— to euery man to profit withâ— The Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thâ—â— is the gâ— and graces of the â—pirit of 〈◊〉 are bestowed vpon vs noâ— bee wrapt vp in a Napkin 〈◊〉 hid in the earth but for maâ—festation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereupon the aâ—ent Greekes well expressed 〈◊〉 and light by one common na◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plutarch shews in the â—â—futation of that common M◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what our Sauiour spake with a primary direction to his Apostles Vos estis lux mundi Yee are the lights of the world may in a secondary application be affirmed of euery Christian or else Saint Paul would not say Among whom yee shine as lights in the world Now least any one should exempt himselfe therefore euery one is put in the â—ext 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as there are none furnished with all gifts so there are none but they haue some gift and the doner will looke for his owne with aduantage As euery man therefore hath receiued the gift so let him minister thereof to others for the good of others Looke not euery one on your owne things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but euery one on the things of other A good lesson for this incroaching and Monopolizing world wherein euery man is for himsefe as the prouerbe saith and as the Apostle The Attestation of a friend touching this Booke inserted in a Letter to the Translatour In your Translation you haue laboured that they that will read may haue delight and that they that are desirous to commit to memory might haue ease and that all into whose hands it commeth might haue profit 2 Maâ— 2.25 Adam Airay S.S. Theol. Bat. M.D. Esquire To his good Friend T.V. WHat Thou do'st teach by others heretofore Hath likewise bin But yet by no man 〈◊〉 To the true life That by thy godly care Thou and thine Authour equally doe share Thou praisest him Translating but if he Vnderstood English he would more praise thâ—â—e Thou to our Nation ha'st his Doctrine showne Which to our vulgar else had not â—eene knowne As much by this thou get'st as ere he wanâ—â— England praise Vicars Dâ—ntâ—k her Keâ—keâ—man Mich. Drayton 〈◊〉 â—postle complaineth Euery man seeketh his owne things none â—he things of
men his holy Scripture euen as a Prince vseth a Cryer for the promulgation of his lawes vnto his Subiects And here take this similitude with you a man goeth to the Vniuersitie as vnto the very shop and store-house of Learning yet hereupon it followeth not that the truth of that learning we are taught there in the Vniuersitie doth depend on the authority of the Vniuersity Besides this must aâ—so be obserued that whatsoeuer the Papists say tovching the authority of her Church aboue the Scripture doth nothing at all profit them but that they manifestly beg the point in question whilest they thus argue The Church hath authority aboue the Scriptures The Pope of Rome is the Church Ergo. For suppose wee grant them their Maior which notwithstanding is false as wee haue manifestly proued yet they are neuer able to prooue their Minor as shall bee showne anone more distinctly VVhat is the second propriety of the word of God or the holy Scripture Syst Theol. pag. 176. That it bee intire perfect and sufficient to saluation which is prooued by that Ioâ— 20.30 Many other signâ— did Jesus which are not writteâ— in this Booke but these thinges are written that you may beleeue that Jesus is the Christ that Son of God that you beleeuing might haue life by his name Out of which place â— thus reason That which is sâ— written that by it wee may beleeue in Christ Iesus and sâ— obtaine eternall life that 〈◊〉 say is sufficient to life eternall But the Scripture is so written Ergo. Againe thence I thus argue The holy Scripture was written to this end that wee might beleeue in the Sonne of God and get eternall life Ergo. Whatsoeuer Word is not written profiteth or auaileth vs nothing to faith to eternall life which must diligently bee noted against the errour of the Papists which say there are two words of God Quod non legi vsurpare non debeo Amb. Non sum alioruÌ„ sermonum discipulus nisi coelestium Origen the one written the other vnwritten vpon which pretence they will needs obtrude vnto vs Traditions which they call Apostolicall the Decrees of the Popes and the custome of the Church Of which the Councell of Trent in the fourth Session thus speaketh Whosoeuer doth not with like affection of mind reuerence the Traditions of the Church as hee doth the holy Scriptures let him bee accursed But against those Traditions first note the sufficiency of the Scriptures Secondly this argument The Traditions of the Chuâ—ch either agree with the holy writ or they dissent from it If they be coâ—sonant to it then they say the selfe same thing thâ— Scripture saith and so theâ— are Scripture for that oughâ— not in all reason to be done bâ— mâ—â— which may bee performed by fewer Or they dissenâ— from the Scripture as all thâ— Traditions of the Popes as namely that Tradition wherby the Cup in the Lords Supper is prohibited to be administred vnto the lay people and such like And if they disagree with the Scripture they cannot fill vp the Scripture for that which is repugnant to any thing doth not fill vp but rather quite ouerthrow it Another testimony of the perfection of the holy Scripture is most manifest in the 2 Tim. 3.16 The whole Scripture is giuen by inspiration from God and is profitable to teach to reprooue to correct to instruct that the man of God may be perfect and perfectly instructed to euery good worke From whence wee may frame these arguments First the Scripture is a totum an intire thing Ergo it is perfect for a totum is that which wanteth no necessary parts Secondly that which sufficeth vs for doctrine Adoro plenitudinem ScripturaruÌ„ Tertul. for reproofe for correction and instruction that is full compleate for there is none that can shew any thing besides whereunto the Scripture should bee profitable But the Scripture is sufficient to those things Ergo. Thirdly that which maketh a man perfect and furnished to euery good worke that same must needs be perfect but thâ— Scripture doth so Ergo. The Maior is therefore true because there is no effect which is more perfect then its cause or because a perfect effect presupposeth the cause to be perfect and nothing can giue that to another which it hath not it selfe if the Scripture therefore make men perfect then it must also be perfect VVhat is the third propriety of the holy Scripture That in the Articles of faith Syst Theol. pag. 199. which are necessary to saluation it bee plaine easie and perspicuous easie I say and perspicuous first in respect of them to whom 〈◊〉 ought to bee a light for theâ— saluatioÌ„ according vnto thâ— 2 Cor. 4.3 If our Gospell be hid it is hid to them which perish whence it necessarily followes that the Gospell is not hid but cleare and open to those which doe not perish as Peter saith 2 Pet. 1.19 You doe well in that you attend to the word of the Prophets as vnto a light that shineth in a darke place Psal 19.7.8 The word of God is cleare Psal 119.105 The word of God is a light to our feete and steppes Secondly the Scripture is easie as it is an instrument which it hath deriued to it from the principall guide the holy Spirit who is that true teacher and interpreter of the Scripture Ioh. 14.26 The Aduocate which is the holy Ghost he shall teach you all things 1 Ioh. 2.27 That annointing that is the holy spirit teacheth vs of all things Also Ioh. 16.13 When that spirit of truth shall come he shall leade you in all truth Lastly it is easie if that in the handling of it wee vse conuenient meanes and expound one place by another according to the rules of good and lawfull exposition which you may reade in the 201. page of my Systeme of Diuinitie If then any shall demand Syst Theol. pag. 201. who hath the authority to interpret the Scripture if the Pope of Rome be he I answer that euery one is the best interpreter of his owne words whereas therefore the Scripture is the Word of God and of the holy Ghost and not of the Pope of Rome therefore the holy Spirit hath the authority to interpret as that true aduocate and teacher of verity But why then doth the Bishop of Rome chalenge to himselfe this authority to interpret the Scriptures I answer because he knowes well enough how bad his cause is and therefore dares not submit his Tenents to the Word of God or the Scripture if it be rightly vnderstood and therefore will he wrest and stretch the scriptures at his owne pleasure Touching which poynt I would haue you note the words of a certaine Apostate from the faith Casper Schoppius Papist who is now at Rome with the Pope hee in that Epistle he wrot touching his defection from vs vnto the Papists about sixe yeares agoe set out at Ingolstadium in the 24 page saith thus The
sinne What is the third propriety of Christs Passion That it was most sufficient Per Christum hominem iustitiae Deiplenissime satisfactum pregenere humano Bellar. lib. de asccusment in De um grad 13. cap. 3. neither neede wee any more expiation which is proued by that Heb. 9. v. 26. New was he in the end of the world made manifest by that offering vp of himselfe once to take away sinne And verse 28. Christ was once offerd vp that hee might take away the sinnes of many And yet more euidently Heb. 10.12 This man after the offering of his sacrifice sitteth for euer at the right hand of the Father And vers 14 By his one oblation that is by that his oblation which only is most perfect and sufficient Now that with is said Col. 1.24 Objection I fulfill the remainders of Christs suffering or passion in the flesh Soluti It must not be so vnderstood as if the Passion of Christ were not of it selfe sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi sunt duplicia quaedam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in carne sua quadaÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in membris quae sunt Christi quia meÌ„broruÌ„ Zaâ—ch but needed some addittament to fill it vp but there by a Synecdoche the Passions of Christ hee calleth all such as the members of Christ were to suffer as if he said I must also indure those afflictions which Christ shall feele in his members as he expressely annexeth I fulfill the remnant of Christs Passion in the flesh for the body of Christ which is his Church that hee might plainly shew that hee spake not of that passion which Christ suffered for our sinnes Omnes sanctorum afflictiones vel sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qâ—â—bus puniuntur peccata vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibus probatur fides vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibus confirmatur doctrina de his loquitur Melanct. but of the crosses and afflictions which the Church must sustaine in this world which Church by a Metaphoricall kind of speaking is the body of Christ And this which we haue spoken about the sufficiency of the passion of Christ we must note againe against the Papists who reach and say that expiation and purging of sinne is partly by good workes which shall bee confuted in the doctrine of Iustification partly by the Masse which shall likewise bee confuted in the point of and concerning the Lords Supper and partly by Purgatory which say they is a fire in which the soules of men after this life are tormented with temporall paines and are purged from sinnes and from which the soules of such as are aliue by fauour and by prayers may be deliuered as the Councell of Trent saith in the fifth Session Against which obserue these reasons First Calu â—nsti l. 3. c. 5. §. â— seqq in the sacred Volume there is no one testimony of Purgatory nor not so much as one example of any one that was in that Purgatory fires Ergo it is a meere inuention of their owne braine They vrge a place Obiecti 1 Cor. 3. verse 13. where it is said that by the fire shall be made manifest and proued euery mans worke of what sort it is But they apply this to Purgatory very foolishly Solus for the Apostle speaketh as touching the edifâ—cation of the Church and saith that the time shall come when it shal be tryed and examined how much euery one hath profited in edifying the the Church by the word of God and the holy Spirit which two he calleth fire by a Metaphor Hee addeth further Verse 15. He shall be saued but euen as it were by the fire where abiding still in the Metaphor and similitude he saith that not all those who haue not edified aright shall straight way bee damned for euer but that they shall suffer a tryall in their owne conscience because they haue not so faithfully discharged their Office as they should Secondly obserue two manifest sayings of the holy Writ wherein you shall finde but two places only that must bee in the next world pointed out vnto you the one for the blessed the other for those who are eternally damned Mark the last 16. Iohn 5.24 Verily verily I say vnto you who so heareth my word and beleeueth in him that sent me shall not come into iudgment and by consequence not into Purgatory which is a part of Iudgement but shall passe from death to life Reuel 14. vers 13. Blessed are they henceforth which dye in the Lord. Henceforth that is from the very moment wherein they dye There is also a plaine place Luke 23.43 where Christ saith to the thiefe To day shalt thou bee with mee in Paradice whereas he if any needed this Purgatory fire I haue heard sufficiently as concerning the first part of Christs Priestly office namely the purging away of our sinnes tell me what is the second part of the Priestly Office of Christ Syst Theol. pag. 357. It is that effectuall application whereby Christ doth alsufficiently and powerfully apply that his purging performed by him vnto the faithfull so that by it they may obtaine remission of sinnes reconciliation and peace What is the third part of this Office of Christ It is his intercession for vs VVhat doe you meane by intercession I doe not meane any Prayer or suite whereby Christ would get vnto vs againe the the fauour of God as one man is said to interceed for another that he may procure him somewhat but I vnderstand first that perpetuall value and vertue of the Sacrifice of Christ namely in that Christ presenteth his passion which he suffered for vs vnto the eternall Father Secondly the Fathers consent resting in this Passion of Christ contented and agreeing that this Passion of Christ shall be of force for vs for euer VVhich is the third Office of Christ His Regall Office Syst Theol pag. 359. for Christ is not only a prophet a priest vnto vs but he is also a King In what points consisteth the Regall Office of Christ In foure First in that hee gouerneth the Church by his Spirit and by his Word and doth not only shew vnto vs by his Word what we ought to doe but by the worke of the Spirit in vs enableth vs to doe them Secondly in that he defendeth vs against our enemies Satan Sinne and Death that they haue no power to hinder our saluation Thirdly in that he beautifieth his Church with excellent gifts and appointeth the Ministerie of his Word making men obedient vnto his owne ordinance Fourthly in that at the end of the World he shall appeare to bee Iudge of all men Syst Theol. pag. 368. and shall condemne the wicked to eternall punishments but shal make the godly to shine with eternall glory I doe already conceiue the office of Christ what it is and of how diuers sorts it is now I would haue you tell mee what the obiect is about