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
the flesh taken or assumpted is truely vnited both to the person and to the nature of the Word For the person is not any seuerall thing or reallie differing from the essence but is the essence it selfe yet is it well saide that the flesh is vnited to the Word in person only and Likewise that the person onely of the Word is incarnate The reasons hereof are 1. Because not the Father nor the Holy Ghost were incarnate but the sonne onely 2. Because the first and neerest terme of this vnion is the person onely of the Word assuming and taking the flesh but not the Godhead For the person onely is proper vnto the Word the essence of the Godhead is common to him and the same with the Father and the Holy Ghost This is plainely taught by the 6. Toletan Councel Cap. 1. in these wordes The son onely tooke the humanitie in singularity of person not in vnitie of diuine nature that is in that which is proper vnto the son not which is common to the Trinitie And Rusticus in his dialog against the Acephalists Not god the Word by the diuine nature but the diuine nature by the persō of god the Word is said to be vnited to the flesh And a little after Wherefore both God the Woorde and his nature is incarnate hee by him selfe in that he is himselfe his nature not so but by the person God the Word then as touching himselfe is vnited to the flesh for he is made one person and one subsistence with the flesh but as touching his nature hee is conioyned rather than vnited because there remaine still two natures Wherefore either foule shamefull is the follie or notorious the malice and slaunder of certaine smatterers that of this verie orthodoxall and sound position not of the schoolmen onely but of Councels also and auncient Fathers The flesh is vnited to the Word in person onely or according to subsistence and this onely maketh the proper difference of personall vnion they inffer that by this meanes the diuine nature of the Woorde is drawen away from the personall vnion But let them againe and againe looke vnto it least by that their reall communicating of the essentiall properties of the Godhead which are the verie diuine essence common to the sonne with the Father and the holy Ghost which communication they will haue to bee the personall vnion which they define by it they ouerthrowe as well the eternall Godhead of Christ man as also the manhood it selfe and withall plainlie incarnate the whole Trinitie That then one and the same Christ is and is called truly and reallie the verie eternall God immense omnipotent creatour and true naturall man finite weake subiect to passions and sufferinges and a creature the onely cause is the vnitie of person subsisting in two natures perfect whole and reallie distinct diuine and humane For euerie indiuiduall and person is denominated or named of the natures or formes and their properties and operations cōcurring or subsisting in it Wherefore seeing in the same indiuiduall person of the Word doe truely subsist and belong to the substance of one Christ these two most diuers natures vnto one and the same Christ of which soeuer nature he be called do agree are affirmed of him all the attributes and properties both diuine and humane but after a diuerse manner For the attributes which agree to Christ in respect of the personall vnion are of two sorts some are attributes or properties of the natures others of his office The naturall attributes are those which are proper to ech nature whether the same bee essentiall belonging to the essence of the thing or which necessarily followe accompanie it without which the nature can not consist or accidentall which may bee away and wanting without the destruction of the nature The essentiall properties and perfections of the Godhead are to be eternall vncreate immense euerie where present not to be circumscribed in place omnipotent omniscient and the like which are the verie essence of the Godhead as also to create to giue the Holy Ghost to regenerate The essentiall attributes of the humanity are to haue a soule vnderstanding immortall and a body compounded of elements consisting of skinne bloud flesh bones veines and sinowes hauing a certaine and definite greatenesse figure proportion and collocation or localnes of partes and therefore to be circumscried in one place to be solid visible palpable and such like These Christ reteineth for euer because without these nothing can bee a humane nature The accidental properties of the humanitie are those infirmities which ensued vpon sinne which infirmities Christ together with the humane nature it selfe assumed and tooke without sinne For he tooke the forme of a seruant which by his resurrection and ascension hee laide down againe The attributes of his office are called those which agree not to one nature onely but to both together that is it agreeth to the whole person according to both natures as being the compound of both A rule to be obserued as touching the attributes or properties of both natures in Christ BOTH natures and their properties are truely and reallie affirmed of the person and of themselues interchangeably in concrete termes or voices yet so that the proper predicate which is proper vnto one nature is attributed to the person not according to both natures but according to that onely to which it is proper The reason is for that one and the same person subsisting in two natures hath and reteineth for euer reallie the properties of both natures and also because one and the same person is signified by the concrete voices of both natures As therefore one the same man is liuing and corporeal according to diuerse natures and the corporeal is liuing by the soule onely and contrarilie the liuing is corporeall by the bodie onely For both soul and bodie are of the substance and essence of the same man So likewise one the same Christ is God eternal immense omnipotent according to the God-head onely is man the Virgines sonne created finite infirme and did suffer according to his humanity onely So likewise God is man borne of a Virgine annointed with the holy Ghost and suffered according to the flesh And man is God eternal creatour omnipotent giueth the holie Ghost not according to the humane nature but according to the diuine For the sense and meaning of these speaches is The person which is God creatour of thinges omnipotent by reason of the God-head the selfe-same person is man a creature infirme by reason of the flesh subsisting in it But notwithstanding one nature and the properties thereof whether they bee vttered in abstract or in concrete voices cannot be affirmed of the other nature or forme truly and really The reason is Because the vnion is not made in the nature that is two natures are not made one nature and because in neither nature the properties of the other doe reallie exist neither can exist
selfesame particle betokeneth a certaintie or confirmation of our faith whereby we trust that we shal be heard Wherefore Amen signifieth 1. So be it and sure and certaine be that which wee desire and let God condiscend and aunswere vnto our request 2. So God being not vnmindful of his promise truly and certainly heare vs. FINIS ¶ A TABLE OF THE COMMON PLACES AND PRINCIPALL QVESTIONS HANDLED IN THIS SVMME OF CHRISTIAN RELIGION THE PREAMBLE A THREEFOLD order or three parts of the study of Diuinity 2 Of a Catechism or Catechising doctrine What a Catechisme is 2 In the Primitiue Church two sorts of Catechumeny 3 Catechising as the Doctrine of Baptisme of laying on of hands euer hath beene vsed in the Church and the reasons why still it ought 3. 4 Of the holy Scriptures Two opinions of religion but one alone true 5 What the holy Scripture teacheth or how Christian religion is diuided 6. 7 True religion ought to bee discerned from others and why 8 The difference of the true Doctrine of the Scriptures from others 10 The difference of true Doctrine from Philosophy 11 Certain notes whereby the tru church is distinguished from others 12 Whence it may appeare that this religion was once deliuered from god which is contained in the Scriptures 12 The authority of the Scriptures dooth not depend of the Church with reasons for proofe aunsweres to the contrarie obiections 13. 14. 15. 16. 17 Reasons for proofe of the certaintie truth of the holy Scriptures 20. 21 The difference betweene the prophecies of the heathen and them contained in the holy Scriptures 23 The spirit of Christ a sufficient witnesse of his Doctrine 27 No doctrin besides the holy Scripture is to be receiued into the church and the reasons why with answers to the contrary obiections 28. 29. 30 The obseruing of the Lords day left arbitrary to the Church 36 How controuersies doubtfull places are to be decided 46 Of the true comfort of the Godly The way to attaine to this comfort and the parts thereof 53 Why the knowledge of our misery deliuery and thankfulnesse is necessary to this comfort 55. 56. 57 THE FIRST PART OF THE MISERY OF MAN HOWE a man commeth to the knowledge of his misery 60 Of Sinne. Whether sin be or whence it appeareth to be in vs. 63 What sinne is 65 How many kinds of sin there are 67 Of Orginall sinne Whether there be Original sinne 6◠What Originall sinne is 68 Whether the souls of the children bee deriued from the souls of the Parents 71 What Actuall sinne is 78 Raigning sinne 78 Sinne not raigning or veniall 79 Sinne against the conscience not against the conscience 86 Sinne pardonable vnpardonable 87 Sin of itselfe sin by an accident 94 The workes of the regenerate vnregenerate differ seuen maner of waies 98 What are the causes of Sinne. 99 What are the effects of sinne 115 Of the creation of man What man was created of God 124 For what man was created 125 Of the image of God in man What the image of God in man is 128 How far foorth the image of God was lost how far it remaineth 130 How it is repaired in vs. 131 How the image of God is in Christ and how in vs. 132 Of the first sinne What that first sinne of Adam Eue was 134 What were the causes of the first sinne 135 What are the effects of the first sin 135 Why GOD permitted the first sin 136 Of free-will The causes of diuers controuersies risen about free-will 138 Of the word Liberty 140 What is the Liberty of will 141 What is like or common and what is different in the liberty of will which is in God in Angels and men 144 Whether there be any liberty in vs what it is 157 There are foure degrees of freewill 159 Of euils of punishment Of the euils of punishment 192. Howe many kinds of afflictions there be 194 What be the causes of them 198 What are the comforts that are to be opposed against them 200 THE SECOND PART OF MANS DELIVERY WHAT mans deliuery is 226 Whether any deliuery might bee wrought after the fall 227 Whether deliuerie bee necessarie and certaine 231 What manner of deliuerie this is 231 By what meanes mans deliuery may be wrought 233 Of the Mediatour What a Mediatour is 238 For what cause a Mediatour is necessarie 239 What is the office of a Mediator 241 What maner of Mediatour ours ought to be 243 Who is may be that Mediator 250 That there is but one Mediatour 252 Of the couenant What a couenaunt is 253 Howe a couenaunt may bee made betweene God and men 255 whether there be but one couenāt 255 In what the old and new couenaunt agree and in what they differ 256 Of the Gospel What the Gospel is 159 Whether the Gospel hath bin alwaies knowen 261 Howe the Gospell differeth from the Law 264 What are the proper effectes of the Gospel 267 Whence the trueth certainty of the Gospel may appeare 267 Of faith The necessitie of the true doctrine of faith 268 What faith is in general 270 What are the kinds of faith 272 How those kindes differ 275 How faith hope differ agree 278 What are the causes of faith 276 What are the effects of faith 280 Vnto whom faith is giuen 281 Conclusions comprising the summe of faith 285 Of the Creede or Symbole of the Apostles VVhat a Symbole is 287 What are the parts of the Apostolick Symbole 288 The first part of the Creede of God the Father Creatour The sense and meaning of the words I beleeue in God the father Almighty Creatour 291 Of God VVhether there be a God 294 VVho and what God is 301 An explication of the description of God deliuered by the church 305 VVhence it may appeare that there is but one God 336 VVhat these woordes Essence Person Trinity betoken and signifie 340 VVhat difference betweene Essence and Person 341 VVhether these names are to bee vsed in the church 345 How many persons there be of the Diuinity or Godhead 347 How the three persons of the godhead are distinguished 349 VVherefore this doctrine is to be held and maintained in the church 351 Of Creation VVhether the woorld were created of God 355 How God made the world 362 For what cause god created the world 367 Of Angels VVhat good Angels are 369 Of euil spirits or Angels 375 Of Gods prouidence Errors concerning Gods prouidence 379 Whether there bee any prouidence of God 380 VVhat the prouidence of God is 385 A confutation of certaine Sophismes or cauils which are wont to be obiected against the prouidence of God moouing and gouerning all and euery particular whether good or bad great or smal most iustly 405 VVhy the knowledge of this doctrine concerning Gods prouidence is necessarie 426 The second part of the Creed of God the redeemer VVhat is signified by the word Iesus 430
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
in vs euen nowe a conformitie with God which shall bee perfected in the life to come And lastly when Christ himselfe is said to be God and to haue a diuine bodie There is not thereby signified a mutation of the diuine nature into the humane or of the humane into the diuine but an vnseparable conioyning of two natures reteining their properties distinct into one person and a glorifiyng of the humane nature which indeede agreeth to a nature ruler and gouernes of all things but yet notwithstanding made created What wee are to learne by the immensitie and incomprehensibilitie of God Incōprehensible or immense 1. He wil haue vs to know that he cannot be cōprehended in the cogitation of any creature so that what things he ascribeth to himself in his word how great soeuer they be thought of vs yet are they alwaies far greater For the power of vnderstanding which reacheth but to finite things cannot cōceiue the forme or perfect patterne of an infinit nature 2. The Deitie cannot be cōprehended or circumscribed in place or space or any limits that is the essence of God is immense or vnmeasurable neither to be extended nor diuided nor multiplied Therefore it is al euery where one the same The 1. reasō hereof is Because an infinit power cannot be cōtained in an essence or nature which is finit limited Reasons to shew that the power and essence of God is euerie where whole one and the same 2. Because the power of god is alwaies euery where therefore his substance also For that cānot be without this yea it is the diuine essence it selfe And that the power or vertue of the diuinity which hath been spread perpetually in infinit maner both before after the creation of the world cannot be any where either in no substāce at al or in any substāce but only in the very substāce it self of god the Philosophers also who cōceiued god to be infinit haue cōfessed Neither yet is it to be thought that the substance of the diuinity is so extended that one part thereof is one where or so multiplied that an other part is another where but that it being infinit is euery where and seeing it cannot bee diuided into partes as beeing immense and most perfect to bee all euerie where and seeing it is but one that it is euerie where the same so that none can pierce into or cōprehend it but it pierceth into cōprehendeth all things Iere. 23. Doe not I fill the heauen the earth saith the Lord 3 Not onely the power but the essence also of the Diuinitie to be infinite doth euen hereby most certainlie appeare Because there is one the same and whole substance of the three persons For the eternall father as he is alwaies so at that time when Christ liued on earth was hee in heauen And the woorde or coeternall Son of the Father was in his bodie on earth yet because there is but one the same essence of the father the sonne both the father was with the Son on earth and the son with the father in heauen as himselfe saith Ioh. 16. The father is with me Ioh. 3. The sonne of man which is in heauen and Iohn 14. I am in the father and the father is in me So the holy ghost was truely present in the likenesse of a Doue and a flame at the Baptism of Christ at Pentecost now dwelleth in vs as in his Temple And yet is alwaies with the father and the Sonne in heauen as the father and the Sonne are with him in all the Saintes which are dispersed through out heauen and earth And hence appeareth the third difference betweene an infinite nature and a finit nature or the third reason which is onely opened in the worde of God whereby the diuine essence is incomprehensible to witte by communication whereas the whole is in such sort common to the three persons of the Diuinity as not only it is in them as in the creatures but also is their very substance yet neuerthelesse remaineth in number one and the same Nowe that it is proper to the Deity alone Infinitie or immensitie proper to God not imparted to anie creature nor imparted or communicated to any creature to bee infinite or immense or to bee euerie where at the same time or to be the same in diuerse places is apparant by these reasons First Because it is impossible that any creature should be or be made equal to the creator as it hath beene often said Lord who is like vnto thee 2. Because god himselfe by this mark distinguisheth and discerneth himselfe from the creatures for in saieng that he is he who filleth heauen earth he signifieth that there is no other such besides him 3. Because christ sheweth his diuinity by this argument in that whē he was in body on earth yet hee affirmeth himselfe to bee in heauen Iohn 3.13 The fourth reason is that the godly Doctors of the auncient Church defended the Diuinitie of the holy Ghost by this selfesame argument as Dydimus in his Treatise of the holy Ghost lib. 1. cap. 1. The holy Ghost himselfe if he were one of the creatures shoulde haue at leastwise a substaunce limited as all thinges which were made For although inuisible creatures are not limited and circumscribed by place yet are they limited by the propertie of their substaunce But the Holie GHOST beeing in manie hath not a limited and finite substance God most perfect in himselfe God is moreouer most perfect in himselfe 1. Because hee onely hath al things which maie be desired vnto perfect felicity and glory so that no way any thing may bee added vnto him to make him more glorious or happy And all the creatures haue but only some parts and degrees of blessinges distributed vnto them conuenient for their nature and place which the Creator assigneth and giueth to euery one 2. Because hee receiueth no part of this most absolute felicitie from anie other but hath al thinges in himselfe and of himselfe and is alone sufficient to himselfe for all thinges and therefore needeth no mans labour or aide or presence but was alike blessed from euerlasting before any creature was as hee is now after the creation of the woorlde But contrariwise al the creatures stand so in neede of the goodnesse and presence of God that without it they cannot onely not any way bee well and in good state but not so much as bee at al the space of one moment 3. Because hee is not for himselfe onely but for the creating also preseruing guiding and furnishing of all and euerie creature so sufficient that he alone doth giue to al of them all good thinges necessarie and meete for them aswell eternall and heauenly as terrene and temporall neither yet for all that dooth the least iot depart either from his power or from his happinesse Now all the creatures not onely cannot at
but not to be able to be hindered 6 More Gods would be either vnperfect or superfluous 6 It is not lawfull to imagine god to be such a one as sufficeth not for the wielding and menaging of all things neither such a one as is superfluous or idle without manifest impietie and absurditie seing there is nothing superfluous or idle in god But if there be put more gods either each of them will be too weake to rule all and so imperfect and not worthie of the title and name of diuinitie or one will suffice for the guiding of the whole world and so the rest shall bee idle superfluous and needelesse Wherefore there must needes bee but one god that hee alone may suffice for all 7 There can bee but one infinite 7 There can be but one infinite for if there were more infinites none shoulde bee present euerie where and rule all Wherefore there cannot be more but one onelie god which is infinite 8 There is but one first cause of al things God is that first cause 8 But one first cause How many are called Gods in scripture Therefore he is but one Obiect Manie are called Gods Psal 82.6 I haue said yee are gods 1. Cor. 8.5 Manie are and are called gods in heauen and in earth Exod. 7.1 Moses is called Pharaos god Likewise the gods of the heathen Therefore there is not one god onely Ans There is an ambiguity double signification of this word God which sometimes signifieth him who is by nature god and hath his being not froÌ„ anie thing but from himself and by himselfe and all other thinges are from him Such a God is but one onely Sometimes it betokeneth not the verie Diuine Eternall and immense Essence but a god either so entitled for some similitude of the Diuine properties dignitie and diuine office and function Or an imaginarie and faigned god Such Gods are manie First Iudges and Magistrates are entitled and called gods not that they haue the Diuine Essence communicated vnto them and are by nature GOD but because they beare a Diuine office and function that is because they are the Deputies and Vicegerents of GOD by whom as by his instrumentes and seruaunts hee exerciseth his power and iudgementes here on earth and therefore dooth furnish and arme them with Wisedome Fortitude Power Authoritie and Maiestie as much as is necessarie and sufficient to bridle the mindes of the multitude beeing desirous of licenciousnes and to holde and keepe them in feare and obedience hee dooth also vouchsafe them the honour of his name that the Subiectes may thereby know that they haue to deale not with men but with GOD himselfe whose Vicegerents they are whether they obeie their Magistrate or repine against him Rom. 13.2 Whosoeuer resisteth the power resisteth the ordinance of God Secondly The Angels also are called Gods both for the excellencie of their nature and giftes power and wisedome as also for the diuine office and function which God exerciseth by them in this world in defending the godly and punishing the wicked Thirdly The Diuel is called the God of the world for his great potencie and power which hee hath ouer men and other creatures by the iust iudgement of God 2. Cor. Ephes 6. Nowe Idols are called Gods by a figuratiue spâ—â—che of imitation imitating and following therein the opinion of men who saigne a diuinitie in creatures feare them trust in them and rest on them Exod. 20.3 Thou shalt haue none other Gods before me Philip. 3.9 whose God is their bellie 4 What these words Essence Person Trinitie betoken signifie The explication of these wordes serue much for the vnderstanding of the vnconceiueable mystery of the Trinitie and therefore is it not to bee read with a running eye ESsence as it is vsed in this doctrine for substaunce is a thing subsisting by it selfe that is a thing hauing a proper beeing not sustained in another although it bee communicated to moe That is saide to be communicable or communicated which is common or may bee made common to moe That is saide to bee incommunicable which is not in moe neither can bee affirmed of moe Mans essence is communicable and common to manie men but this essence is in generall common not in particular and in number that is the nature and essence of all men is in generall one but not one in number for euerie man hath his Essence distinct from others neither are all one man but manie men But the Essence of God is communicable in particular because the selfesame Deitie in number and that whole and entire is common to the three persons is the substance of the three persons and therefore the three persons are that one God who created all thinges not three gods A person is a thing subsisting indiuiduall liuing vnderstanding incommunicable not susteined in another neither part of another Subsisting By which word is signified that it is not an accident cogitation decree vanishing sound or any created qualitie or motion Indiuiduall Not any generall but a particular one in number and therefore vndiuidable and called indiuiduall Liuing No inanimat thing which hath no life as a stone Vnderstanding A thing which hath sense onely as are brute beastes who are thinges liuing and sensible but not vnderstanding and therefore are no persons Incommunicable Not the diuine Essence which is common to three not the substaunce of mans nature or any other thing created which is communicated to the thing begotten thereof or thence deriued Not susteined in another Not the human nature of Christ because this is personallie susteined of the word that is so that it together with the word is the substaÌ„ce of one Christ except it were subsisting in the word should not at al be Neither part of another Not the soule of man which as long as it is conteined in the bodie is part of man 5 What difference betweene Essence and Person IN the Church Essence is the verie being of God Person is the manner of his being which manner of being is threefold and so maketh three Persons by the name of Essence is vnderstood that which God the eternâ—â—â—â—ther and Sonne and holy Ghost eache of them aâ—â—â—n themselues absolutely and is common to them three euen the verie eternal and one onely Deitie or the verie being of God By the name of Person is signified the manner after which that beeing or Essence of God is in eache of these three or the proper and seuerall manners of eache of their beeings That is Person is that which eache of these three are respectiuely or being compared one to the other or is that very being of god considered respectiuely to one and another and distinct by a proper and peculiar manner of beeing and subsisting from the others Wherefore in number there is one and the same Being or Essence in God that is in each of these three who are god but it is after a
distinct Answere The Maior is true of finit persons but not of infinite Obiect 7. The diuine Essence is incarnate The three persons are the diuine Essence Therefore the three persons are incarnate Aunswere Here also are meere particulars whereof nothing can be concluded For the Maior speaketh not of the Diuine Essence generally but particularly as it is the Sonne Obiection 8. The Sonne is Mediatour vnto Iehoua But the Sonne is Iehoua Therefore hee is Mediatour to himselfe Aunswere Here also are meere particulars and therefore nothing concluded For not all that is Iehoua is Mediator Obiect 9. Christ hath a head aboue him Therefore hee is inferiour to GOD and by a consequent hee is not of one and the same essence with GOD. Aunswere Hee hath indeede a Head but that first in respect of his Mediatourshippe secondly in respect of his manhoode Obiection 10. This is saith Christ life euerlasting that they do know thee to bee the onelie verie God Therefore the Sonne and the holie Ghost are not true God Aunswere In this place is opposed not the father to the son and the holy ghost but God to Idoles and creatures Moreouer the particle onelie dooth not belong to the subiect thee but to the predicate God which the greeke Article sheweth Obiection 11. Iehoua is the Trinity The father is Iehoua Therefore he is the trinity Aunswere Iehoua is not taken for the same but varieth in this Syllogisme For Iehoua in the Maior is meant of all three persons in the Minor of one only Reply The father is Iehoua one in number Therefore the father is the Trinitie Heere those diuerse manners of beeing are of no force Aunswere He is one in number of essence not of persons Obiection 12. Where are three one there are four But in god are three one namelie three persons and one essence Therfore there are four in God Aunswere Where there are three and one reallie distinct there are foure But in God the persons are not really distinct from the essence for the three persons of the Diuinity are one and the same essence Obiection 13. The same works are atributed to the Father and the Sonne and the holy Ghost in the Scripture Aunswere This hindereth not the distinction of persons For mo persons may concurre to one action the distinct order of woorking beeing obserued Obiection 14. Christ saith Iohn 14. He that seeth me seeth the father Aunswere Christ meaneth not hereby that he is the father but that he sheweth and resembleth the person wisedome omnipotency goodnes and wil of the father in his doctrine and woorkes as it is saide The Sonne which is in the bosome of the father hee hath shewed Againe Who is the inuisible image of GOD. And as himselfe addeth here The father in mee and I in the father Obiection 15. The wisedome and power of the father are not distinct persons from the father but are the father himselfe as also mercie goodnesse chastitie trueth and other properties of God But the Sonne and the holie Ghost are the wisedome and power of GOD Therefore they are not persons distinct from the father but the father himselfe wise and powerful Aunswere There is an ambiguity in the woordes wisedome and power which in the Maior signifie the wisedome and power whereby not only the father but the Sonne also and holy Ghost is wise and forcible or effectuall that is the common nature or essence of the father and the Sonne and the holy Ghost But in the Minor they signifie the persons of the Sonne and the holy Ghost the Son beeing called the wisedome and the holy Ghost the power of GOD because by them the Deitie sheweth foorth and declareth the wisedome and power thereof OF CREATION NEXT vnto the Doctrine concerning God the Doctrine of the woorkes of GOD is most fitly placed as we see to be done also in the Creede The woorks of God are of two sortes Generall and Speciall The general are diuided into the works 1. Of creation the works whereof are read in Genesis to haue bin accomplished in 6. daies are by daily increase furthered and multiplied in the world 2. Of preseruation whereby God still susteineth the heauens and earth and the things that in them are that they fal not to ruine and decay 3. Of administration whereby through his immense and great wisdome he administreth and gouerneth all things These two latter are comprehended vnder the name of his prouidence And therefore next vnto creation is annexed the place concerning Gods prouidence The Special woorkes of GOD are those which are wrought in the Church and company of his elect and chosen to iustifie sanctifie and glorifie them and are either works of Reparation or restoring whereby hee repaireth al things which for the sinne of man are subiect to corruption or of perfection and accomplishment whereby hee bringeth all things to their certaine appointed end The principall questions of creation are these 1 Whether the world were created of God 2 How it was created 3 For what cause it was created 1 WHETHER THE WORLD WERE CREATED OF GOD. THE name of the world is diuerslie vsed in the Scripture 1. It signifieth the vniuersal frame of all thinges namelie Heauen and Earth and al thinges which are them visible and inuisible besides God himselfe 2. Woorldlie concupiscences 3. All mankind 4. The wicked or those that are not regenerate in the world 5. The elect Here we consider it in the first sense To create signifieth 1 to ordaine or constitute as the latines vsed it creare Consulem to create a Consul 2 To make something of nothing without any motion with a becke or woorde only So is it taken in this place 3 The continuating of creation or creation continued Which is the prouidence of God That the worlde hath not beene from euerlasting but had when it seemed best to the creatour according to his eternal counsel and wil a beginning once and was created of that only true God who hath manifested himselfe in the Church that he is the eternal Father and Sonne and Holy Ghost we know First by testimonies of holy scripture as by the whole historie of the creation set downe by Moses Likewise out of other testimonies of Scripture verie many Psalm 33 6.9 By the woorde of the Lorde were the heauens made and all the host of them by the breath of his mouth Ps 104.113.124.136.146 Isay 44. Act. 4. 17. He spake and it was doone he commaunded and it stood or was created There are other places also in the Psalmes where more largely and amply the wonderfull woorkes of God and the principall partes of the woorlde created by God are proposed to be considered of vs that through the consideration thereof wee may learne to put our trust and confidence in God For to this purpose did the Lord himselfe propose vnto Iob his marueilous and incomprehensible woorkes conspicuous in heauen Iob. 38. 39. and earth other thinges also
in the word annointing For in the Maior it is taken either for the whole annointing or for that part which is an ordeining to an office but in the Minor it is taken for the other part onely which is the participation of the giftes of the holie Ghost Nowe then according to which nature christ is not annointed that is neither seuerally by a designement to an office neither by both a designement to an office a receiuing of the giftes of the holie Ghost according to that nature he is not Mediatour Christ according to his Godheade is not annointed both with a designement to an office and a receiuing of giftes yet is hee according to his Godheade annointed by an ordaining or designement to an office Therefore hee is Mediatour also according to his Godhead Christ therefore is Mediatour that is the Prophet Priest Christ Mediatour according to both natures and King of the church in respect of both natures For vnto the office of a Mediatour doe mo actions concur whereof some he executeth by his Godhead some by his flesh yet so that they are don performed together the properties of both natures being as it were coÌ„municated Wherefore that we er not here nor coÌ„ceiue amisse these two rules ar to be obserued The first the properties of the one nature in the mediator are attributed to the other in the concrete that is to the person yet still in respect of that nature whose properties they are This is called the communicating of the properties it is a certaine kind of Synecdoche The second The names of the mediatorship are attributed to the whole person in respect of both natures yet reseruing still the properties of each nature and the differences of actions For to the perfourming of the Mediatourship the properties of faculties and operations both of the diuine and of the humane nature are required 2 WHAT IS CHRISTS PROPHETICALL FVNCTION The signification of the name Prophet THE worde Prophet commeth from the Grecke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to publish abroade things either present or to come A Prophet in general is a person called of god who publisheth and expoundeth vnto men the will of God concerning things either present or to come which without some reuelation from God remain vnknowne to vs as being such to the knowledge wherof men were not able by themselues to come A Prophet is either a minister or the head and chiefe of the Prophets which is Christ Of Ministerial Prophets some are of the old some of the new Testament Of the new Testament some are specially so called some only in generall What the Prophets of the old Testament were The Prophets of the olde Testament were persons immediatlie called and instructed of God himselfe either by instinct or by dreams or by diuine visions or by speeches had by God with them that they should declare to men to whom they were sent the true doctrine concerning God and his worship and cleanse and cleare it from errors and corruption that they should recount illustrate the promise of the Messias to come and his kingdome and benefits of remission of sinnes and eternal life by and for him to bee giuen to all beleeuers that they should foretell future euents good and bad and rewards and punishments that they should guide administer and order many counsels and offices politicke or ciuil hauing diuine and certaine testimonies to warrant them that they could not erre in such Doctrine precepts and counsels as they propounded in the name of God Those testimonies were especially these 1 The continuall consent of the Prophets in Israell of Moses and the Patriarcks both one with another and with those first diuine reuelations which were giuen at the creation in Paradise 2 Miracles certainly comming from God 3 The euents of things exaâ—tly aunswering to the sacred oracles and predictions of the Prophetes 4. The Testimony of the holy Ghost thoroughlie perswading and conuincing mens minds concerning the truth of Propheticall doâ—trine Such Prophets were Adam Seth Noa Abraham Isaac Iacob Ioseph and other and afterwards Moses they who succeeded him among the people of Israel A Prophet of the new testament specially so called What a Prophet of the new Testament is both in generall and in special is a person who by diuine instinct and through speciall reuelation of the holie ghost doth certainly foresee and foreshewe thinges to come As were the Apostles Agabus Acts. 11.28 cap. 21.11 and the Disciples telling Paul through the spirite that hee shoulde not goe vp to Ierusalem Acts. 21.4 c. A Prophet of the newe Testament in general is called anie whosoeuer hath the gift of vnderstanding expounding and applying the Prophecies and writinges of the Prophets who are properly so called to the present vse of the church So is this word vsed 1. Cor. 14.3.4.5.29 This function gift of prophecying that is of expounding applying the Scriptures of the Prophetes and Apostles to the vse of the Church is at al times necessary That other of foretelling things to come not so and therfore is it but temporary and for a time The great and chiefe Prophet which is Christ Christ a Prophet from the beginning of the church to all eternitie is a person immediatelie ordained of god euen from the beginning and cradel of the Church in paradise to al eternity sent of the father to declare the wil of god towards mankind to institute and appoint a ministerie to teach by the woorde and Sacramentes the holy ghost working together with him and lastlie in the fleshe to preach the gospel and to make knowen that hee is the Sonne consubstantiall and of the same substaunce with the father and author of the Euangelique doctrine kindling it in the harts of men and not only preaching it as a Minister And therefore Christ is called the WORDE not onely in respect of the father of whome in cogitation beholding himselfe and considering the image of himselfe not vanishing but subsisting consubstantial coequal coeternall to the father himselfe hee was begotten but also in respect of vs because hee is that person which spake to the fathers and brought foorth the liuing and quickening woorde or Gospell out of the bosome of the Father What Christ according to his propheticall fuâ—ction was to doe Wherefore the propheticall function of Christ is 1 To open declare vnto men God his secret will of sauing beleeuers by and for him shewed vnto him immediatly from God himselfe 2 To refine and purifie the Lawe and woorshippe of God from corruptions Mat. 5.67 he interpreteth the Lawe Ioh. 1.18 The sonne which is in the bosome of the Father he hath declared him Iohn 8.26 The things that I haue heard of the Father those speake I to the woorld 3 To open the promises of the gospell concerning himselfe to bee borne to suffer and to die concerning remission of sinnes our reconciliation vnto God
he was borne of the substance of the Virgin pure from al stain or corruption and so was personally vnited with the Word Obiection Euerie sonne is either natural or adopted Christ according to his humanitie is not the naturall sonne of god hee is therefore the sonne of god by adoption Aunswere The Maior of this reason albeit it may be graunted according to ciuil constitutions yet is it false in diuinitie because it compriseth not a perfect and sufficient enumeration of the sonnes of God For there are sonnes of God by grace as the Angels Iob. 1.6 likewise Christ according to his humanity which yet are not adopted sonnes Replie Grace is adoption Christ according to his humanitie is the sonne of GOD by grace therefore hee is the sonne of GOD by adoption Answere The Maior of this reason either is particular and so nothing is inferred thereby or if it be generallie taken it is a fallacie For grace is more large in signification then is adoption and is in respect of adoption as a generall in respect of a speciall For besides the grace of adoption there is also the grace of creation in respect of God creating and conforming Angels and men vnto himselfe the grace of conception and vnion in respect of God the Father the sonne and the holy Ghost forming and fashioning after a singular maner the flesh of CHRIST in the wombe of the Virgine and vniting it vnto the sonne 3 Why Christ is called the onelie begotten and first begotten sonne of God Christ is the onely begotten sonne of God according to his Godhead onely CHrist is called the onelie begotten sonne of God according to his diuine nature Because according to this he alone onely was from euerlasting begotten of the substaunce of his father and therefore hath no brethren of this generation and nature For of no other it is saide that the father giueth him to haue life in himselfe and again that in him dwelleth all the fulnes of the godhead bodilie Obiect He that hath brethren is not the onelie begotten Christ hath brethren Therefore he is not the onelie begotten sonne of god Aunsw The Maior is to be distinguisted He that hath brethren to wit of the same generation and nature hee is not the onely begotten Christ hath brethren but not of the same generation and nature because not any haue been begotten from euerlasting of the substance of God the father Therefore he is the onely begotten son of God in respect of his Godhead Replie He that hath a generation or begetting vnlike to the generation of other sonnes is in respect thereof said to be the onelie begotten Christ according to his humanity hath a generation vnlike to the generation of other sonnes of God Therefore Christ is called not in respect of anie eternall but of this temporall and miraculous generation the onelie begotten Aunswere The Maior is true of such a son as hath a generation vnlike in the whole kinde that is both in nature and in the manner of the generation But Christ according to his humanitie hath a generation diuers from vs not as concerning his nature the terme or ende of his generation but onely in respect of the manner For hee is true man Why Christ according to his manhood cannot bee called the onely begotten hauing a humane nature the same altogether with ours in kinde but borne after a singular manner of the virgin by the operation of the holy Ghost Wherefore according to his humanitie hee cannot bee called the onely begotten sonne of GOD. 1. Because according to this nature hee hath brethren of the same generation and nature Heb. 2.11.14 2. Because neither the scripture neither the Church vseth anie such forme of speech 3. Because the word onelie begotten doth not designe the peculiar manner of his conception and generation but the verie nature or essence it selfe which by generating that is by begetting and by waie of birth is produced The first begotten not the first created hee is called according to both natures Christ called the first begotten according to both natures According to his godhead both in respect of time and of worthines because he before all was begotten from euerlasting of the father and is perfect God and all were made by him and by and for him are deliuered and receiue the right of sonnes According to his humanitie also he is called the first begotten in respect of his worthinesse onelie and right 1. Because he was begotten after a singular manner 2 Because he hath his subsistence in the person of the Word to the vnitie whereof the humanitie was assumed 3. Because he hath by his merite purchased the right of sonnes for others 4. Because in gifts workes maiestie authoritie he vnspeakablie excelleth all the sonnes of God euen Angels themselues and it Lord and head of thē all Vnto Christ therefore in respect of his humanitie agreeth this which of old was signified by the type of the first born For after the decease of the father the first-born took two portiōs of his fathers goods when as the rest had each but one Now the cause of that right was his office and function For hee succeeded into the roome of his father so that hee had authoritie ouer his family and the rest of his brethren and did beare rule ouer them Gen. 27. 29. 37. So Christ the sonne of GOD hath also right according to his humanitie ouer the rest of his bretheren and all the sonnes of God and he but one hath receiued moe and more excellent giftes than haue all the rest because hee is the Lord of his fathers house the rest are his ministers Nowe because wee cannot beleeue that Christ is the only begotten son of God and much lesse can beleeue in this only begotten son of God vnlesse withal we beleeue that Christ is true God euen that euerlasting Word of the same substaunce dignitie power and nature with the father it remaineth therefore that herein brieflie we deale against the heretiques who impugne it 4. WHETHER CHRIST BE THE SONNE COETERNAL WITH GOD THE FATHER OR OF CHRISTS DIVINITIE WHen the question is made whether Christ be the eternall sonne of god or Whether he be that one true and eternall god these sower thinges are demaunded The first is whether the sonne of god or the Word be a subsistent or hipostasis or person in the flesh before the flesh that is whether in christ man there be besides his soule and body a spiritual nature or substaunce which was also existing before Christ borne of the Virgin and wrought and accomplished the workes of god and is the sonne of god and is so called in scripture That he is a subsistent the church beleeueth and proueth against Samosatenus Photinus Seruetus and others The second is whether hee bee a person truely distinct from the father Wee are to holde that the Word is a person distinct from the father against Noetus and Sabellius who
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
passed his substaunce into the flesh begotten but because in miraculous sort hee formed in the Virgins wombe of her substance the body of Christ so that it should not be contaminated or polluted with original sinne For neither could Christ bee in that sort conceiued by the holy Ghost as that his fleshe shoulde issue from the spirits substance and that for these causes 1. Because if this were graunted then were he not borne man of the Virgin or propagated of the Virgins substance 2. Because God is not changed into flesh 3. Because the Word tooke the flesh but was not changed into it 3 Obiection Jn God are not two natures Christ is God Therefore there are not two natures in him Aunswere Meere particulars doe enforce nothing For if the Maior bee taken vniuersallie it is false whosoeuer is God in him are not two natures this generall proposition is false The Maior therefore is true as touching God the father and God the holy Ghost but not as touching God the sonne incarnate Replie 1. But nothing can bee added vnto God by reason of the great perfection and simplicitie of his nature Christ is God therefore the humanitie could not be added vnto his diuine nature Aunswere Nothing can be added to God whereby his essence may bee changed and perfected But in that God the Word ioined the humane nature vnto him personallie there came no chaunge or great perfection thereby to the Word which tooke it but to the nature which was taken Replie 2. Humane nature cannot come vnto him who dwelleth in the light that none can come vnto 1. Tim. 6.16 Aunswere This is true if so God doth not assume and take it vnto him Replie 3. But it is ignominious for God to be a creature Christ man is God Aunswere The chaunging of the Godhead into a creature woulde haue beene ignominious and reprochful vnto the Word but that the godhead shoulde bee vnited vnto a creature is is most glorious vnto god as who by that meanes hath demonstrated and made knowen his infinite both goodnesse and wisedome and iustice and power to the whole world 2 Whether Christ be one person or mo IN Christ are two perfect natures whole and distinct and double properties also and operations naturall but one person which subsisting in both these natures diuine and humane is truely designed by the concrete termes or voices of both natures For it was requisit that one the same should be Mediator both by merit by power But they who make two persons make also two Christs with Nestorius the one a man passiue and crucified the other God not crucified and onelie assisting the man Christ by his grace 1 Obiection Jn whom are two things which in themselues make two whole persons in him also are two persons But in Christ are two things which make two whole persons namely the Word which is by it selfe a person subsisting from all eternitie and the bodie and soule which beeing vnited make likewise a person Therefore in Christ are two persons Aunswere We denie that part of the Maior to wit That the bodie and humane soule doe as in other men so also in Christ concurre to make a created person of the humane nature and diuers from the person increate and eternall of the Woordc For albeit the humane nature in Christ compounded of a bodie and a reasonable soule is an indiuidual and particular or singular substance as being from other indiuiduals of the same nature distinguished by certaine properties and accidents yet neither was it or is it a person or subsistence For first A person is that which is not onelie a particular or singular thing but also it selfe consisteth and subsisteth in it selfe and by it selfe not susteined in or of anie other But CHRISTS humane nature now from the verie first beginning thereof dependeth and is susteined by the person of the Word For it was at once both formed and assumed of the Word into vnitie of person and made proper vnto the Word before and without which assumption or personal Vnion it neither was nor had beene nor shoulde be so that this Vnion being dissolued and loosed it must needes follow that that this flesh and this soule should be brought to nothing Therfore Christs humane nature hath not any subsistence or person proper vnto it selfe Secondly Jt belongeth to the nature or definition of a person that it be an indiuidual incommunicable and also no part of another But the nature which the Word took and assumed belongeth to the substance of one Christ a part also of whom it is after a sort Therefore in it selfe and by it selfe it is no person Reply That which appertaineth to the substance of a person and is a part thereof cannot be a person The word appertaineth and belongeth to the substaunce of Christ and is after a sort a part of him as well as the humanitie Therefore neither shall the word be by this reason a person Ans The Maior proposition if it bee vnderstood simplie or vniuersally is false For a reasonable soule existing in the bodie is not a person but a part of an humane person which the soule together with the bodie doth make yet notwithstanding the same soule being loosed from the bodie is a person by it selfe not that compound and mortall person whereof it was a part that is an humane person but a person most simple and immortall such as are the Angels because it subsisteth out of the bodie by it self neither is part of another So may it be said of the Word if it be constred aright with indifferencie that the Word in it selfe and by it selfe is not the whole person of Christ or the Mediatour as he is Christ and Mediatour that is is not that whole thing which is Christ who is not onely God but also man and yet is in it selfe and by it selfe the perfect and whole person of the Godhead truelie subsisting before the flesh was that is the onelie begotten sonne of God For this selfe same person existing in it selfe from euerlasting and remaining for euer most simple and vncompound is by the assuming of humane nature made in time after a sort compound that is the Word incarnate Wherefore in respect of the person considered in Vnion or incarnate the Word is rather considered as a nature and both it selfe and the humane nature may be called as it were the parts of whole Christ are so called also of many of the auncient Fathers which were sound in faith not that the flesh assumpted did adde any part to the subsistence of the Word or as if of the Persons of the Word and the humane nature as being vnperfect parts was made another perfect person of a certaine third Essence consubstantiall with neither of those natures of which it is compounded but because the person of the Word altogether one and the same which before the flesh was taken consisted in the diuine nature onely doth now after the taking
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.
withdrawen from those errors which happily we drunk in in our childhood 3. Because we are to hold the foundation vpon which we may build and vnto which we may referre those thinges which wee reade 4. Because God receaueth not into fauour those who by their iudgement cannot discerne betweene things honest and dishonest this is to be vnderstood touching those who are able to receaue instruction neither doth saluation befal to those who haue vnderstanding without agnising and profession of the truth or without faith repentance This is life eternall Iohn 17.3 Rom. 10.17 that they know thee to be the only verie God And faith commeth by hearing Now no man beleeueth in him of whom he hath neuer heard There must therefore in the Church be deliuered such a summe of doctrine of which the ruder and yonger sort also may bee capable 5. Because of order and seemlines For as the Children of the Iewes after Circumcision were instructed in the Lawe so it beseemeth vs also after Baptisme to instruct our little ones in the first principles of Religion 6 It is necessary also for the rude and yonger sort that they bee seuered and discerned from the Heathen Obiection But we may haue an implicit or confused faith Therefore no neede of instruction Aunswere No faith is without knowledge therfore there is need of instructiō Rom. 10.14 Iohn 3.36 How shal they beleeue in him of whom they haue not hard He that beleeueth not in the Sonne the wrath of God abideth on him OF THE HOLY SCRIPTVRE WE see all men who at leastwise striue not to cast off all sense of humanitie to imbrace and professe some opinion of God and his wil as also some manner of worshipping him partly drawen from nature her selfe and partly by persuasion receaued which is it that they cal Religiō Now albeit al wil easily grant that to be the true Religion which hath beene deliuered by God himselfe neither will they seem to haue come vnto that degree of impudency as not to yeeld their assent vnto God when he speaketh of himselfe and of his owne wil yet notwithstanding which maie be that Religion deliuered from aboue wil neuer be agreed vpon amongest men vntil our Lord Iesus Christ returning to iudge the quick and dead doe decide the controuersie There are two opinions of Religion The one deemeth that in euery Religion which doth leade a man towardes God saluation is to be found The iust man shal liue by his faith that is euery man as these men interpret it shall liue by his faith what maner so euer it be But this opinion is not true because there is but one true Religion others are false lying at variance with the true according as it is said He that beleeueth not in the Sonne the wrath of God abideth on him The other opinion thinketh and that rightly that that is the true Religion in which God is truely worshipped and that to be but one that in it onely men shal be saued But the Church of God doth certainly know and though all the Diuels and wicked ones stamp at it doth professe that this is the alone true and wholesome doctrine of God and his worship which God himselfe euen from the creation of man deliuered by his owne voice to our first fathers and afterwards would haue to be contained in the scriptures by the Prophets and Apostles Since then whatsoeuer we may affirme of God and the saluation of men doth depend on the written word we wil first consider these foure things as touching the Scripture before wee come to make recitall what our selues affirme 1 What the holie Scripture teacheth or how Christian doctrine is diuided 2 What Religion deliuered in the Scriptures differeth from other religions or how we ought to discerne the true Church and to disseuer her from other sects 3 From whence it appeareth this Religion alone to be true and diuine and al others to be forged 4 For what cause no doctrine besides the holy Scripture is to bee receaued into the Church OF THE FIRST QVESTION What the holy scripture teacheth THE argument and summe of the whole sacred Scripture cannot be more rightly nor more simply nor with more perspicuous breuitie comprised thē the holy Ghost hath comprised it in the ten commandements Creed in which the Articles of our Faith are rehearsed which will be manifest inough if we remēber that the whole Scripture consisteth of twoo partes the Law and the Gospell The Catechisme of Heidelberg maketh mention of three of which yet the first the third appertaine vnto the Law Others make fiue parts The Decalog or tenne commandements the Law the Creed the Sacraments and praier But the Decalog is the summe of the Law and therefore is it to be referred vnto the Law which is the former part The Creede conteineth the summe of the Gospel and therefore must it be referred vnto the Gospell which is the secōd part The Sacraments are as appurtenāces adioined vnto the doctrine of the Gospel therfore also they are referred vnto the second part Praier is a part of the worship of God and therefore to be referred vnto the Law There are also who say this doctrine of the Church is diuided 1. Into the doctrine as touching God 2. into the doctrin concerning his wil 3. into the doctrine concerning his works But these three parts are handled both in the Lawe and in the Gospel An argument from the diuision 1. For al the doctrine concerning God is either of the nature or of the will or of the workes of God Wherefore what the nature of God is is taught in the Law and Gospel His wil is seene either in his commandements or in his threatnings or in his promises Now his works either are his benefites or the iudgementes of his will which are to be beheld in the creation after the fal in the restoring of man Besides these the sinnes also of men and diuels are described And of all these wee are taught either in the Law or in the Gospel or in both Wherefore the Law the Gospel are the chiefe generall heads which comprehend al the doctrine of the Scripture 2 Christ himselfe hath made this diuision saying So it is written and so it behooued Christ to suffer Testimonies and to rise from the dead the third day and that in his name should be preached repentance and remission of sinnes Now all this is conteined in the Law and the Gospell 3 Because the Law and the Gospel doe comprehend the same which are comprehended in the writings of the Prophets and Apostles and in the doctrine of the Church in which is comprehended what God hath done vnto vs and what of vs hee requireth Therefore haue we well diuided the Doctrine of the Church into the Law and the Gospel 4 We doe gather also the self-same argument of the holy scripture by this From the definition of the subiect to wit
following it But God suffereth them for a while to haue their swinge and to florish that by the scandal of the crosse the faith and patience of the godly may be more exercised and tried vnto the wicked there may be left a time of repentance and when they abuse the long-suffering of God that then at length so much the iuster and heauier plague may light on them And therefore the holy Scripture in so many places as in the Psalmes 37.52.57.58 often elsewhere comforteth the godly against this kind of tentation foretelling vnto them defence and deliuery but destructiō Obiection 2 vnto their enemies Not all Neither is thereby the force of this proofe weakned because that all the persecutours of the Church are not in Tragicall manner taken out of this life For whiles God doth take vengeance on most of them in this life he doth sufficiently shew what he would haue to be thought of the rest verily that they are his enemies whom without they repent he will plūge into aeternal plagues the beginning and feeling of the which is desperation in which all the enemies of Christian Religion end their daies yea they who are not oppressed with any other calamities of this life To conclude that it may be manifest Not for this cause Answere Yea for this cause that they are Obiection 3 not onely for other transgressions so punished of God God doth so often denounce in his worde that such shal bee the ends of his enemies and that for this very cause because they go about to extinguish the people and true worship of God Yea furthermore they are not a few frō whom while they lie in torments their cōscience wresteth out this confession that they haue drawen these miseries vpon themselues by persecuting the godly as from Antiochus Epiphanes Iulian the Apostata And since that al the aduersaries of the Church in their calamites and death are destitute of comfort it is manifest that they suffer as the enemies of God and therefore are far from true Religion Now that which the wicked alone doe there is no doubt but that is in the number of their Sinnes for which they suffer punishment Wherefore the ouerthrowes of the enemies of the Church are no obscure Testimony of the wrath of God against them euen as God himself saith of Pharao To this same purpose haue I stirred thee vp Exod. 9. Rom. 9. that I might shew my power in thee and that my name might be declared throughout all the earth 10 The consent of true doctrine 10 The consent of the parts of doctrine 11 The confession and constancy of Martyrs and the iarring of others euen about the chiefe pointes 11 The testimonies and confessions of Martyrs who sealing with their blood this Doctrine doe shewe euen in the middest of death that they indeede doe so thinke as they taught and that they drawe that comfort out of it which they did preach vnto others And hence also it appeareth Obiection 1 that the certainty of this holy doctrine dependeth not on mens record Doth the certaintie of doctrine depēd of men though the constancy of Martyrs and other godly men giue comfort vnto vs. For albeit the Testimony of the Saintes too doth concur as a lesse principal proofe vnto our confirmation yet in their examples is seene a far other euē the testimony of God himself who strengthneth and comforteth them so that they are ready to sustaine any thing for his name sake Neither ought that to mooue vs a whit if other sectes also tel vs of their Martyrs For first Obiection 2 they are far behind that number of Martyrs Others are Martyrs also which the Church hath Answere They differ Againe there is not that alacritie and cheerfulnes found in them in suffering punishmentes which is in most of the martyrs of Christ so that it may easily appeare that they neuer feele that security of conscience and ioie of hart in God which the Godly feele And thirdly which is chiefely to bee considered the defenders of wicked doctrine suffer as being cōuicted of their errors But the godly no falshood being shewed in their confession are Tyrannically by their persecutors drawen vnto punishment whereas the persecutors themselues are conuicted of their impiety and iniurie euen as the Lord promiseth I wil giue you a mouth and wisedome where-against al your aduersaries shal not bee able to speak or resist Wherefore albeit sometimes some men suffer for their doctrine the certainty whereof they are not able to confirme neither to themselues nor to others yet doe they it not fenced by any diuine strength and comfort but being blinded by their owne stubburnes or pride and the illusions of the Diuel they run headlong to destruction contrariwise it is saied of the godlies Martyrdome Philip. 1. It is giuē vnto you for Christ not onely to beleeue in him but to suffer for his sake 12 The godlines and holines of those of whom the sacred Scriptures haue been written and who truely embrace this doctrine 13 Their plaine dealing in detecting of vices 14 The Testimonie of the holy Ghost 13 Their ingenuitie and plaine dealing in opening faults committed either by them or theirs whom the holy ghost hath vsed in committing this doctrine to writing 14 The testimonie of the holy Ghost which crieth in the hartes of the godly Abba father This testimonie doth not onely prooue which all the former also do but it perswadeth too For faith is nothing els then a firme assent by which wee agree vnto all the woord of God deliuered vnto vs and a confidence by which euery one of vs do know resolue that God according vnto the tenor of this Scripture is mercifull good vnto vs. Which confidence there followeth ioyfulnes resting in God and calling on him with an assured hope of obtaining those good things which according to the prescript of his woord wee begge of him Nowe that both of these that is both this assent or assurance of our doctrine and the liuely consolation which thence springeth neither do rest vpon the testimony of mē nor of any creature but is inflamed and strengthned by no other doctrine then of the Prophets and Apostles read heard and meditated of by them this euery one of the godly through a liuely and certain feeling of their hearts haue experience of This spirit therefore God adioyneth as a witnes vnto his woord Esai 19. This is my couenant with them saith the Lord my spirite that is vpon thee and my woordes which I haue put in thy mouth shall not depart out of thy mouth nor out out of the mouth of thy seed saith the Lord from hencefoorth euen for euer This spirite also Christ promiseth as the chiefe witnesse of his doctrine vnto his Disciples Iohn cap. 15. When the comforter shall come hee shall beare witnes of mee And cap. 16. When he is come which is the spirit of truth hee will lead
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
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
be obiected that this honor is proper vnto Christ to be the image of god Coloss 1. and Hebr. 1. it is well knowen that Christ is after an other sort the image of god than other men For hee is in respect of his Diuinitie the image not of himselfe neither of the holy Ghost but of his eternall father coeternal and consubstantiall and coequall with his Father in essence essential properties and workes and is that person by which the Father doth immediatly reueal himselfe in creating and preseruing all thinges but chiefly in sauing the elect Secondly In respect of his humane nature he is the image of God that of the whole Trinitie because the three persons together bestowed on Christs humanity these giftes properties maiestie which are the image of God Now albeit this image of God is created finite not immense yet doth hee by many degrees and in number of gifts as in wisedome righteousnes power glorie far excell al Angels men after a peculiar maner resembleth the fathers nature and wil vnto vs in doctrine vertues actions because as the human nature which he took vnto him so all the properties actions thereof are proper vnto the Substantiall coeternall word of the eternall father Iohn 14. Philip hee that hath seene me hath seene my father Beleeuest thou not that I am in the father the father in mee The wordes that I speake vnto you I speake not of my selfe but the father that dwelleth in me he doth the workes Angels holy men are termed the image of god as wel in respect of the son the holy ghost as of the eternal father as it is said Let vs make man in our image according to our likenes that not for the likenes or identity of essence or some equality but for the agreeing of some properties not in degree or essence but in kind imitation which are essential infinit in god but in the creatures finite accidental that is qualities motions framed in thē by god to represent in some sort his nature They also who as in time past the Anthropomorphitae will haue the image of god to be the forme of mans body Adam not the image of God according to his bodie but according to his soule say that whole Adam was made to the image of God and therefore according to his body also But they perceiue not the vsual maner of speaking of a person composed of diuers natures which is called The communicating of properties when that is communicated to the whole person in the concrete which is onely proper to one of the natures as in the same place Adam was made a liuing soule Now as the scripture mentioneth the nature of the soule so also doth it mention such an Image of God as agreeth not vnto the bodie Again they obiect Christ is the image of god The faithfull not in al thinges like vnto the diuinitie in which they are like Christ because Christ himselfe in his body was not like vnto God but vnto man But the faithfull beare in their bodie the Image of Christ Heb. 2. 4. Philip. 4. Therefore the body also is the image of Christ There are 4. terms in this Syllogism because christ is not in his body but in his Diuinity the image of his father in soul or in the gifts or properties thereof actions he is the image of the whole Diuinity or godhead Wherefore the image of god is in the faithful the same which the image of god is in Christ neither are they in all thinges like vnto the godhead in which they are like Christ because there is somewhat in Christ besides his Diuinity the image of the Diuinity which is in the soul that is his body which hath an affinity not with the diuine nature but with the nature of our bodies Again they say The frame of mans body is made with admirable skil cunning wherefore there shineth in it is beheld as in an image the wisedom of the creator But it foloweth not hereof that the body is the image of god For so should al things be made to the image of god seing that in al gods works his power wisedome goodnes doe appeare which yet the scripture doth not permit which setteth out onely the reasonable creatures with this title commendation placeth the image of god in those things which belong not to the body but to the soul Here also question is made concerning the place of the Apostle 1. Cor. 11. Man is the image glory of god How man is said of S. Paul to be the image of god and not the woman but the woman is the glory of the man where Paul seemeth to attribute the image of god onely to man and to take it away from the woman But the Apostle meaneth that man only is the image of god not in respect of his nature being partaker of diuine wisedome righteousnes ioy neither in respect of his dominiō ouer other creatures for these are common to man woman but in respect of ciuil domestical ecclesiasticall order Gen. 3.1 Cor. 14. 1. Tim. 2. in which he wil haue the publick gouernmēt administratiō to belong vnto the man not to the womā Quest Seing that mā was made to the image of God it is demanded whence came this state in which now we see all things contrary Ans From the sinne of our first Parents OF THE FIRST SINNE Next vnto the place of the image of god is adioyned the place of the first sinne For seeing man was created to the imade of God that is perfectly wise perfectly righteous perfectly blessed the questiō hath been not without cause in all times whence this present estate of man commeth wherein he except he be born again by the holy ghost cannot do other than sin and be obnoxious to calamities of all sortes and at length to death it selfe To this question answere cannot be made but out of the doctrine of the Church onely which is that all this confusion and miserie floweth from the first sinne of our first Parents We must see therefore what that sinne is concerning which fower thinges especially come to bee considered 1 What it was 2 What the causes thereof 3 What the effectes 4 Why god permitted it 1 What that first sinne of Adam and Eue was The manifoldnes of the first sinne 1 In pride against God IT was diuers and manifolde and many and most grieuous sinnes are seene in that first sinne 1. Pride against god ambition and an admiration of himselfe For man not content with that state wherein god had placed him desired to bee eequal with God This doth God charge him with when he saith Behold the man is become as one of vs to know good and euill 2 In incredulitie contempt of Gods iustice 2. Incredulitie and vnbeliefe and contempt of Gods iustice and mercie because
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
made against the distinction of the Maior proposition in appointing either our selues or another Where only one meanes of satisfieng is put downe there must not be sought for or set downe another But the Lawe acknowledgeth and putteth downe onely one means and way of satisfieng to witte by our selues Therefore wee must not set downe also another neither must wee say either by our selues or by another Aunswere We graunt the whole reason being vnderstoode of the Law or according to the declaration of the Law For in the Law in vaine is sought the way of satisfieng by another Againe the Law teacheth onely one way or meanes of satisfieng yet so that it no where excludeth or denieth the other meanes which is by another For no where doth the Lawe say ONELY by our selues satisfaction must be made to the Law And albeit God did not expresse that other meanes in the Law yet in his secret counsail hee vnderstood it and left it to bee reuealed by the Gospel The law requireth our selues to satisfie The gospel sheweth and Gods mercie admitteth another to satisfie In this therefore we must seeke it This double meanes of satisfieng is to be obserued the former meanes of satisfaction the Law and iustice of God requireth to wit that satisfaction be made by vs the other doth the Gospel declare and the mercy of god admit Reply The doctrine of the Gospel then is disagreeing from the Law Aunswere It is not disagreeing Because the Law putteth it not exclusiue as shutting out al other neither what the Law teacheth not dooth it therefore deny or take away Lastly that a Mediatour is necessarie to make satisfaction to the iustice of God for vs many other thinges declare 1. The tremblings and tormentes of conscience in euerie one 2. The paines of the wicked 3. The sacrifices ordained by God whereby was desciphered Christes onely perfect Sacrifice 4. The Sacrifices of the Heathen For when as they were pressed with the prickes of conscience they sought for a meanes without themselues whereby they might pacifie God 5. The Sacrifices of hypocrits 6. The sacrifices of Papistes 3 What is the office of a Mediatour THe office of a Mediatour is To deale with both parties What the mediator doth with God both the offended and the offender First with GOD who was offended our Mediatour had necessarily to do these things 1. To make intercession for vs vnto him and to craue pardon for our fault 2. To offer himselfe for to satisfie 3. To satisfie indeede the iustice of GOD by suffering for our sinnes punishment sufficient though temporall 4. To craue of God and also to obtaine that he would accept of this satisfaction as a price of sufficient woorthinesse for which hee woulde account vs for Children pardoning our offences 5. To bee our surety and to promise in our behalfe that at length we wil leaue off to offend him by our sinnes Without this suretiship or promise intercession findeth no place no not with men much lesse with God Secondly with the party offending that is with vs What he doth with man our Mediator must do these things 1. He must be the messenger or embassador of God the father vnto vs that is to shew and open this decree of the father that hee dooth present himselfe to make satisfaction for vs and that God wil for this satisfaction pardon vs and receiue vs into fauour This vnlesse he should perform we should bee euer ignoraunt of this will of God and so should not be desirous of so great a benefit nor euer attain vnto it For there is no desire after that which is vnknown 2. Hee must perfourme this satisfaction by the pouring out of his owne blood because otherwise the iustice of God shoulde be violated 3. He must impute and apply that satisfaction vnto vs. 4. Hee must cause vs by giuing his holy spirite vnto vs to agnise this so great a benefit and to embrace and not reiect it For neither can any reconcilement be or any amity be knit betweene parties who are at variaunce except both partes accorde 5. Hee must by the same spirite cause vs to leaue off to sinne and beginne to bee conformable to Gods Lawe that is he must regenerate vs and restore the lost Image of god in vs. 6. He must preserue maintaine shield vs in this reconcilement and obedience begunne in vs against the Diuels and all enimies yea against our owne selues least we reuolt againe 7. Hee must glorifie vs being raised againe from the dead that is perfect and finish our saluation which is begun or all the giftes both which we haue lost in Adam those which himselfe hath merited for vs. In merit and efficacie doeth the Mediatourship consist The office therefore of the Mediator consisteth in merite in efficacy or forcible operation For in these two are all those things which we haue mentioned comprehended absolued Ioh. 10. I laie downe my life for my sheep I giue vnto them eternall life God giueth vs eternall life and this life is in his Sonne Iohn 1. In him was life Iohn 5.26 As the Father hath life in himselfe so likewise hath hee giuen to the Sonne to haue life in him-selfe As the Father raiseth vppe the dead and quickeneth them euen so the Sonne quickeneth whome hee will The benefites of the Mediatour Nowe when question is made of the office of the Mediator question is made withall concerning his benefites For the office inioyned of God vnto the Mediatour is to bestowe benefits which Paul 1. Cor. 1.30 compriseth in fowre generall heades as it were when hee saith Christ is made of God vnto vs wisedome and righteousnesse and sanctification and redemption I. Wisedome 1 He is called wisedome first because he is the matter or subiect of our wisedome 1. Cor. 22. I esteemed not to know any thing among you but Iesus christ him crucified This is our chiefest wisedome to knowe and beleeue that Christ is appointed our sauiour by whom wee beeing reconciled to GOD haue giuen vnto vs the holy spirite righteousnesse and euerlasting life Secondly Because hee is the cause or author of our wisedome and that three waies 1 Because hee hath brought foorth out of the bosome of the eternall father wisedome that is the Doctrine of our redemption 2 Because he hath ordained and doth preserue the ministerie of his woord by which he informeth vs of the fathers will and his office 3 Because hee is forcible and effectuall in the hartes of the chosen and maketh them to yeeld their assent vnto the woorde or Doctrine and to bee refourmed by it according to his Image For these three causes hee is called the woorde and the image of GOD as it is saide No man knoweth the Father but the Sonne and hee to whom the Sonne will reueale him Shorter thus Christ is called our wisedome because hee is 1 The subiect 2 The author 3 The meanes of
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
but now they are different and diuers in vs. For Iustification now is the imputatiō of Christs righteousnes whereby we are accounted righteous before God Sanctification is the working of a conformity with god in vs which conformitie is here vnperfect but shal be perfected in the life to come where holines righteousnes shal be againe one the same euen in vs. The sūme is In the person of the mediatour three things are to be considered which all the scripture ascribeth to Christ alone First that hee is God which many places of the scripture do confirme As Ioh. 1.2.3 The word was God All thinges were made by him Act. 20.28 God purchased the Church with his bloud Rom. 1.4 Who was declared mightilie to be the Sonne of God touching the spirit of Sanctification Rom. 10.11 Whosoeuer beleeueth in him shall not be ashamed 1. Iohn 5.7 There are three which bear record in heauen the father the word and the holie Ghost these three are one To these also are to bee added those places in which is attributed to Christ diuine worship inuocation hearing of our praiers workes proper to God alone In like manner those which attribute vnto Christ the name Iehoua Hierem. 23. Zach. 2. Math. 3. Likewise those in which those thinges which are spoken of Iehoua are applied to Christ as Isai 6.9 and Ioh. 12.40 c. Secondly that he is true man Hither belong those places which call Christ man the son of man as when Math. 1.1 he is called the sonne of Dauid the sonne of Abraham Luc. 1.31 The fruite of the wombe And when Romans 1.3 9.5 he is said to be made of the seede of Dauid according to the flesh As also to haue a bodie of flesh not to be an imaginarie but a true bodie 1. Iohn 4.2 Euerie spirite that confesseth that Iesus Christ is come in the flesh is of God Hither belong also those places which attribute vnto Christ things proper vnto man as to grow to eat to drink to be ignorant of some thing to rest to be wearie to be baptised to bee circumcised to lament reioice c. Thirdly that two natures in Christ make one person Hither are referred the places which by communicating of the properties of each nature attribute those to his diuine nature which are proper to his humane nature and so contrariwise As Ioh. 1.14 The word was made flesh Heb. 2.14 He was made partaker of flesh and bloud Act. 20.28 God purchased the Church with his bloud Ioh. 8.58 Before Abraham was I am Mat. 28.20 I am with you alway vntil the end of the world Heb. 12. Hee spake vnto vs by his sonne by whom he made the world 1. Ioh. 4.3 Iesus Christ is come in the fleshe Roman 9.5 Christ is God ouer all blessed for euer Amen 6 That there is but one Mediatour There can bee but one mediatour because there is but one natural Sonne of God THere is but one mediatour 1. Tim. 2.6 The reason is because the Sonne onely is mediatour and can performe the office of the mediatour And there is but one onely naturall Sonne of God 1 Obiect The Saintes also make intercession for vs. Therefore they also are mediatours Answ There is a difference betweene the intercession of Christ and of the Saintes who liue in the world and pray for others yea for their persecutours and for vnbeleeuers For the Saints depend vpon the merit of Christ Christ offered himselfe a suertie and a satisfier he sanctifieth himselfe for vs that is presenteth himself in our steed 2 Obiect Where are manie meanes there is not one mediatour But there are manie meanes of our saluation Therefore there is not one onely mediatour Answ The Maior proposition wee denie For it is one thing to be a meanes another thing to be the mediatour of our saluation OF THE COVENAVNT IT was said The couenant is that reconciliation which Christ the mediatour hath wrought between God and man that the mediatour is a person reconciling parties which are at variance Nowe this reconciliation in the scriptures is termed the Couenaunt and Testament which is the correlatiue that is hath a mutuall respect to the mediatour Wherefore the Doctrine which treateth of the Couenaunt is linked with the place concerning the mediatour because euerie mediatour is the mediatour of some Couenaunt and a reconciler of parties who are at enmitie The chiefe questions are 1 What a Couenaunt is 2 Whether it can be made without a mediatour 3 Whether there be but one and the same Couenaunt or more 4 In what the old and new Couenaunt agree and in what they differ 1 WHAT A COVENAVNT IS A Couenaunt in generall signifieth a mutuall promise or agreement betweene the parties who are ioined in that Couenaunt whereby is made a bond or obligation for the performance of certaine thinges on both parts solemne ceremonies and tokens beeing added thereto to testifie and confirme that promise and agreement For the making therefore declaring confirming of a Couenaunt serue mutual promises and outward signes and tokens of the Couenaunt A Testament is called the last will of a Testator whereby he at his death disposeth of his thinges what he woulde haue done concerning them this is ratified by the death of the Testator In speciall the Couenaunt betweene God and men is a mutual promise and agreement made by our Mediatour confirmed by othes and solemne tokens which we call Sacraments whereby God bindeth himselfe to remit their sins vnto them that beleeue and to giue them euerlasting life for by his son our Mediator men bind themselues to receiue this so great a benefite with faith and to yeeld true obedience vnto God which is to liue according to his will that so they may declare their thankefulnes vnto god The summe is This Couenaunt is gods bond to yeelde vs his grace and fauour and of the otherside our bond to receiue this grace by faith and to yeelde new obedience Why the reconciliation between God and vs is called a couenaunt Furthermore the name of Couenaunt and Testament shew the same thing to wit our reconcilement with God or the mutuall agreement betweene God and men This reconcilement is called a Couenaunt because as it hath been said both God vnto vs we vnto god haue promised certain things to be performed of both parts adding certaine signes and pledges of this our mutuall agreement Why also it is called a Testament It is called a Testament because this reconciliation was made by the death of the Testator Christ comming between that so it might be firme and ratified It could not haue bin a Testament except Christ the Testator had died For while the Testator liueth he retaineth a right to change detract or adde any thing This reason is alleadged in the epistle to the Hebrews cap. 9.16.17 The Testament saith the Apostle is confirmed when men are dead For it is yet of no force
the 18. 19 20. questions of the Catechisme such a definitiō of the Gospel is framed The gospel is the doctrin cōcerning Christ deliuering teaching that he is made of god vnto all those who are ingraffed into him by a true faith and do imbrace his benefites wisedome righteousnes sanctification redemption which doctrine was reuealed of god first in Paradise by his son afterwards propagated by the Prophets shadowed by the sacrifices and ceremonies of the law and lastly fulfilled and accomplished by Christ Both which definitions all the summes which are in scripture deliuered of the Gospel doe confirme as Ioh. 6.40 This is the will of him that sent me that euerie man that seeth the sonne and beleeueth in him should haue euerlasting life And I will raise him vp at the last day Act. 13.38 Through his name was repentaunce and remission of sinnes to be preached to all nations Luc. 24 47. He commandeth his disciples to preach faith repentance Ioh. 1.17 The law was giuen by Moses but grace came by Christ By these and the like testimonies of the scriptures it is manifest that both the law and the gospel preacheth repentance and that the instrument whereby god doth worke in vs repentaunce or true conuersion is properly the gospel But this order in proceeding must bee obserued First the law is to be proposed that thence wee may know our miserie Then What order is to be obserued in teaching the law and the Gospel that wee may not dispaire after our miserie is knowen vnto vs the Gospel is to bee taught which both giueth vs a certaine hope of returning into Gods promised fauour by Christ our Mediatour and sheweth vnto vs the maner how we are to repent Thirdly that after we attaine vnto our deliuerie we bee not careles and wanton Againe the lawe is to bee taught that it may bee the leuil squire and rule of our life and actions 2 Whether the gospel hath beene alwaies knowen THe gospel that is the doctrine concerning the promise of grace through Christ our Mediatour is not newe but hath alwaies beene extant in the Church The Gospel published in Paradise For presently after mans fall it was manifested in Paradise but consummated and absolued by Christ both in the fulfilling or ful performance as also in a more cleare declaration of those things which had before time beene promised in the olde Testament This is confirmed by the records of the Apostles as of Peter Act. 10.43 To him also giue all the Prophets witnes that through his name all that beleeue in him shall receiue remission of sinnes 1. Pet. 1.10 Of the which saluation the Prophets haue inquired and searched Likewise of Paul Rom. 1.2 Which gospel he had promised afore by his Prophets in the holie scriptures Of Christ himselfe also saying Ioh. 5.46 Had yee beleeued Moses ye woulde haue beleeued me for he wrote of me The same is manifest by all the promises and prophecies which speake of the Messias This is therefore diligently to bee marked because God will haue vs know that there was is from the beginning of the world vnto the end one onely way of saluation Ioh. 1. In him was life and the life was the light of men Ioh. 10.28 I giue vnto them eternal life Ioh. 8.56 Abraham saw my day and was glad Gen. 12.3 In thy seede shal all Nations bee blessed Iohn 10.7 I am the doore Iohn 14.6 I am the way the truth and the life No man commeth to the father but by mee Ephes 1.22 God hath appointed him ouer al thinges to bee the head to the Church Hebrewes 13.8 Christ is yesterdaie and to daie Iohn 5.46 Moses writ of me Now Moses writ of Christ Why Moses is saide to write of Christ First Because he recounteth the promises concerning the Messias Gen. 12.3 In thy seede shall al nations be blessed Deutronom 18.11 God shall raise you vp a Prophet Numb 24.17 A starre shall rise out of Iacob Secondly he restraineth the promise concerning the Messias vnto certaine persons of whom hee was to bee borne By which afterwardes the promise of the Messias was more and more renewed and reuealed Thirdly The whole Leuitical Priesthood and ceremoniall worship had a respect and were referred vnto Christ as the Sacrifices the immolations the altars the temple Yea the kingdome also and the kings were a type of the kingdome of Christ Wherefore Moses writ many things of Christ 1 Obiection But Paul saith that the Gospel was promised by the Prophets and Peter saith that the Prophets did foreshew the grace which should come vnto vs wherefore the Gospell hath not beene alwaies Aunswere The Antecedent of this reason is to bee distinguished The Gospel was promised and the grace and fauour to come was foreshewed it is true First as concerning the fulfilling of those thinges which in the olde testament were promised to come Secondly In respect of the more manifest knowledge of the promise of grace Thirdly In respect of a more large pouring out of the giftes of the holie Ghost Wherefore the whole reason wee accept of as true if by the Gospell they vnderstand the doctrine of Christ alreadie exhibited raised from the dead sitting at the right hand of his Father and giuing aboundantly giftes vnto men But wee denie it as the worde Gospell is taken for the very promise it selfe of grace remission of sinnes regeneration glorification freely to be bestowed for the Mediatours desert and merit For this grace was also promised truely proffered in the old testament to all beleeuers for Christs sake but who was hereafter to come to be exhibited as the same grace is yeelded vnto vs for the same Christ but who is alreadie come and exhibited Iohn 8.56 Abraham sawe my day and was glad Act. 10.43 To him giue all the Prophetes witnesse Rom. 10.4 Christ is the end of the Law Obiection 2. Paul Ephes 3.5 saith That in other ages the gospell was not opened vnto the Sonnes of men Aunswere This reason is a fallacy of diuision as the Logicians call it in dismembring or diuiding those thinges which are to bee ioined or otherwise it is a fallacie in affirming that simply to bee saide so which was so said but in some respect For the Apostle in the same place presently addeth as it is nowe For now that is the Messias beeing manifested the gospell is much more clearely discouered and deriued and spread to many more than it was in the old Testament It was therefore knowen vnto them who liued of olde though not in so simple sort as vnto vs. 3 Obiection The Lawe was giuen by Moses grace and truth came by Christ Iohn 1.17 Therefore the gospell was not from the beginning Aunswere Grace and truth did appeare by Christ exhibited and manifested to witte in respect of the fulfilling and full and plentifull perfourmance of those thinges which were promised in the old Testament But hereof it followeth not
the holie ghost proceeding from the Father and the Sonne Euen as it hath bin manifested from aboue certain worde thereof beeing deliuered by the Prophets Christ and the Apostles and by diuine testimonies tâ—at the eternall Father together with the Sonne and the holy ghost hath created heauen and earth and all creatures and worketh all good things in all that in mankind he hath chosen vnto himselfe and gathered a Church by and for the Sonne that by his Church this one and true Deitie may be according to the word deliuered from aboue acknowledged celebrated and adored in this life and in the life to come lastly that he is the iudge of the iust and vniust The description of God according to philosophie Philosophically he is described on this wise God is an eternall minde or intelligence sufficient in himselfe to all felicitie most good and the cause of good in nature So is hee defined by Plato in his book of Definitions likewise in his Timaeus And by Aristotle Lib. 12. Metaph. Cap. 7. and Lib. de Mundo c. The Theological description of god In what the former descriptions differ which the church deliuereth differeth from this Philosophical description because that is pefecter than this 1 In the number of parts whereof it addeth manie by nature vnknown vnto men as of the Trinity of the RedeÌ„ption of man c. 2. In the vnderstanding declaration of those parts which are common to both for the Theological description declareth them more certainlie and fullie 3. In the effect or fruite By Philosophie or the light of nature men are not able to bee brought to the true knowledge of God both because it is maimed and false by mens corruption as also because it doth not stirre vp in vs Godlines that is the loue and feare of God seeing it teacheth not those things whereby this is effectuated and brought to passe An explication of the description of God deliuered by the Church GOD is an essence That is a thing which 1. hath his being from none but from himselfe 2. is preserued or sustained of none but subsisteth by himselfe 3. is necessarilie 4. is the only cause vnto all other things of their being Wherfore he is called Iehoua as if you would saie beeing by himselfe and causing other things to be to wit according to his nature and promises Spirituall 1. Because hee is incorporeal as being infinite and indiuisible most excellent 2. Insensible For first experience teacheth this Secondly God is without sensible qualities which are the obiects of the senses and Thirdly hee is immense The eies perceiue onely thinges finite and which are within a certain compasse 3. He is spirituall because both himselfe liueth and is the author of all life both corporall and spirituall Obiection Against this opinion manie places of scripture haue beene heretofore by some alleadged How God and Angels appeared vnto men in which it is written that God and Angels did appeare and were seen thereby to proue that their nature is corporeal and visible But we are to know that not the very substances of God and Angels but created shapes and bodies were beheld of men made carried and moued by the will and vertue of God or Angels that by them they might make knowen their presence and vse their ministerie and seruice in instructing men of those thinges which seemed good vnto them And these were sometimes by imagination represented to the interiour senses of men which also somewhere may somewhere cannot be gathered out of the circumstances of the histories As the Angels appearing to Abraham Lot were inuested with true bodies as which might bee toucht and handled Whether Micha before Achab saw with the eies of his bodie or of his mind the Lord and his Angels is a matter of doubt But that those visible shapes were not the very substaunce of God is hereby manifest for that the scripture with great consent teacheth that God is seene of no man neither can be seene and incomprehensible and vnchangeable But those visible shapes were not alwaies the same How God is saied to be seene face to face 2 Obiection To these they adde that which is saide that God was seene of Iacob face to face Gen. 32. And of Moses Exod. 33. and Deut 34. And of all the people Deut. 5. And that all of vs shall see God face to face in the life to come 1. Cor. 13. By which metaphor or borrowed speeche is signified a cleare and conspicuous manifestation and knowledge of God which is perceiued not with the eies of the bodie but of the minde either by meanes as by the word by his woorkes and outwarde tokens and such as runne into the the senses whence the minde may gather somewhat of God Or without meanes by inwarde reuelation And albeit in the life to come shall bee a farre more bright knowledge of god than nowe yet to knowe god most perfectly is proper to god onely as it is saide Iohn 6.46 Not that any man hath seene the father saue hee which is of God hee hath seene the father So farre is it that the inuisible infinite and euerlasting Deitie may euer be conceaued by bodilie eies whose nature is not to perceiue any obiectes but such as are finite and limited How the partes of mans bodie are attributed vnto God 3 Obiection They haue alleaged also those sayinges wherein the parts of mans bodie are attributed to God But these also are not properly but by a Metaphor spoken of god whereby is signified to vs a power in god working after an incomprehensible manner his workes a certaine shadowe whereof are those actions which men doe by the ministerie and helpe of their bodily partes as the eies and eares signifie the wisedome of god whereby hee vnderstandeth all thinges the mouth the publishing of his worde the face the declaration tokens and feeling of his diuine goodnesse grace or seueritie anger The hart his loue the hands and armes his power the feete his presence 4 Obiection They haue affirmed also The image of God in man doeth not argue a bodily shape in God because man was made according to the image of god that therefore god hath a humane shape not marking that the image of god consisteth not in the shape and figure of the bodie but in the mind integritie of nature in wisedome righteousnes and true holines Eph. 4. As for Tertullian whereas he reasoneth that god is a bodie that he speaketh vnproperly therein and abuseth the word bodie in steed of substance not only Austine witnesseth in his Epistle to Quoduultdeus but this is also an argumeÌ„t proofe thereof because he termeth also the soules and Angels oftentimes bodies Wherefore let vs know that therefore wee are taught the nature of god to bee spirituall Why wee must knowe God to bee spirituall that wee may not conceiue of god anie thing which is grosse terrene carnall
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
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
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
in mind Moreouer hee is expressely called the proper sonne of God Therefore he is the natural sonne of God who hath the nature and essence of his father and that the same with his father because the Deity is but one in number creatresse of al things also he hath the same whole entire because it is indiâ—isible Wherfore the man christ is the same eternal god with the Father Châ—ist iâ— the pâ—oâ—er sonne of God by nature not by grace by reason of the Deity which he hath simply al one the same with the father for there are not two eternals he is also the natural coeternal Son of the father because he is another from the father as touching his person Reply 1 Christ is called the proper Son of God because he was made by God as also the church is called the proper people of god Aunswere This is a corruption of a place of Paul For Paul Rom. 8.3 and 32. opposeth the proper Sonne of God to vs and also to the Angels For both the Angels and wee are made the Sonnes of God in respect either of our creation adoption and regeneration by the holy Ghost or also in respect of both as the regenerate Therefore wee beeing compared with Christ are not the proper Sonnes of God For so he could not be called the proper and onely begotten Sonne Wherefore hee is and is called the proper Sonne of God in that hee alone was begotten of the substaunce of God the Father Reply 2. The word saith Seruetus was indeede alwaies in god but it was not the sonne but in respect of the filiation or Sonne-hoode which was to come in the wombe of the Virgine or in respect of man to bee borne of the Virgine that is The Word in it selfe was not anie inuisible hypostasis and substance which being begotten of the substance of the Father and distinct from him was truly subsisting before the flesh borne of the Virgine but was a certaine relucencie or reflexed shining in God that is that visible image or shape which appeared vnto the fathers in the olde Testament afterwards passed into the flesh or into that visible man Iesus who alone is the sonne in respect of whom also The Woord or that visible shape which alone hee will haue to be the person is called the sonne Answere 1. By this is denied that Christ is the proper Sonne of God Because his humanity issued not from the substance of god 2. The woord is such a sonne as vnto whom the father gaue to haue life in himselfe as hee himselfe hath it in himselfe who when thinges were created was euen then god by whom all things were made who was the life the light of men c. The woord therefore was and that before Iesus borne of the Virgin a liuing intelligent working hypostasis or substance 3. There should haue beene no hypostatical or personal difference betweene the Father and the Sonne because the Woorde according to Seruetus doctrine had not his proper hypostasis whereby hee should differ from the Father 2 Obiectâ—on Hee who is not named in the Scripture before the taking of flesh the sonne of god was not the sonne of god before the flesh was borne But Christ is not called in the Scripture the sonne of god before his natiuity of the Virgine Wherefore hee was not the sonne of god before To this our answere is double First we denie the Maior For wee knowe that Gods reuelation and manifesting in the newe Testament is clearer than in the olde And therefore albeit it were true which these woulde That the sonne of God is not called the Sonne but after the assumption of the fleshe yet notwithstanding seeing in many places it is shewed most clearely that the Sonne who tooke fleshe was before he tooke flesh as The woorde who is the onely begotten of the Father was in the beginning By the Sonne all things were made My Father worketh hitherto and I woorke it may not bee saide that therefore the Sonne was not before hee tooke fleshe because hee was not called before by this name And Secondly the Minor is not true Christ named in the scripture the sonne of God before he tooke flesh For how euer the olde Testament bee more obscure and darke than the newe yet is he called by Salomon the coeternall wisedome of God begotten of God Likewise it was foretolde that the Messias should bee God and the sonne of God and after an other maner than other sonnes Isay 7. His name shal be called Immanuell Isay 9.6 He shall cal his name wonderfull counselour The mightie God The euerlasting father Iermie 23.6 This is the name whereby they shall call him The LORDE our righteousnesse Psalm 27. The Lorde hath saide vnto mee Thou art my Sonne this daie haue I begotten thee Againe Kisse the Sonne 2. Sam. 7. I will bee his Father and hee shall bee my Sonne Wherefore long before was hee signified both to bee and to bee the Sonne of GOD who afterwardes was to bee man 3 Obiection If the diuine nature of Christ was without his humane nature the Sonne of god Christ but one sonne though coÌ„sisting of two natures there shall bee made thereby three sonnes namelie his Diuinitie his humanitie and whole Christ consisting of both natures Wherefore there was not anie Sonne before Iesus was borne To this wee aunswere that the Antecedent is most false For seeing the Woorde did take ioine and vnite personallie vnto himselfe not another person or Son of God but another nature this assumption or taking maketh not moe persons or sons but it is one the same person or one Sonne hauing in him two natures 4 Obiection If the god-head of oulde without the fleshe was the Sonne and nowe two natures are one Sonne there shall bee neuerthelesse two Sonnes one incorporeall the other corporeal Wherefore there was not any sonne before the flesh Answer Neither is this Antecedent true For one and the selfe same Sonne is of olde incorporeal of one only nature and only God but now corporeal of two natures and existing both God and man 5 Obiection The humanity by it selfe is not the Sonne Therefore neither the Diuinity by it selfe is the Sonne Aunswere This reason doth not followe because there is great dissimilitude of the natures which are compared The Woorde existed and was a person and the Sonne before the fleshe was taken and assumpted But the humanitie was neither before the assumption neither beeing assumpted did it make the person by it selfe And therefore the humanity seuerally is not the Son but is in the Son or is the other nature of the Sonne but the Word both separate and knitted to the flesh is the same Sonne as touching it selfe it is the Sonne of GOD by nature but as touching the assumpted nature or humanitie the naturall Sonne of of man and the Sonne of GOD by grace of personall vnion To the second classe of argumeÌ„ts also
belong those sayings which teach the man Christ to be the onlie begotten Sonne of god Iohn 3.16 So god loued the woorld that he gaue his onelie begotten Sonne Ioh 1.14 We saw the glorie thereof that is of the worde incarnate as the glory of the onelie begotten Sonne of the Father For the onely begotten is he who hath not any brethren of the same generation and nature But Christ as touching his humane nature hath brethren Heb. 2.14 For asmuch as the children were partakers of the flesh and bloode hee also himselfe likewise tooke part with them And a little after He in no sort tooke the Angels but he tooke the seede of Abraham Wherfore in al things it became him to be made like vnto his bretheren And a litle before He that sanctifieth they which are sanctified are all of one that is of the same nature humane Wherefore hee is not ashamed to call them bretheren Wherefore there is in CHRIST another nature according to which hee is the onely begotten Sonne of the Father besides his humanitie according to which both he hath many bretheren and is sprung not of God but of the seede of Dauid Christ is called the onely begotten by nature not in respect of the manner of his generation Obiect The man Iesus is called the onely begotten because he onely was begotten of the Virgin by the Holy Ghost Aunswere It is a misconstring and corrupt interpretation of the word 1. For hee is so the onely begotten that hee is also the proper or naturall sonne Now such a one is saide to be the onely begotten not for the special manner onely of begetting but because he onely was begotten of his substance whose sonne hee is called or because hee onely hath his essence issuing from the substaunce of the Father 2 Because hee the verie same by whom all things were made and are preserued who is in the bosome of the Father euen from the beginning of the world reueiling God vnto the chosen who being sent from heauen into the woorld tooke flesh came in the fleshe c. hee is called the only begotten sonne of the father Ioh. 1.18 1. Ioh. 4.9 Iohn 1.14 We saw the glorie thereof that is of the Worde but not of the man Iesus as hereticks would haue it For there is no other antecedent in that place but the Woord For these words go before The Woorde was made fleshe and dwelt among vs then it followeth and we sawe the glorie thereof If then the Woorde it selfe be called and is the onely begotten then Christ is called the only begotten in this place not in respect of the manner of his generation of the virgin but in respect of his generation from euerlasting of the Father 3 The Words generation of the father is often in scripture discerned and distinguished from christes generation of the virgin The Euangelist as wee see calleth the Woord the only begotten of the Father Of wisedome it is said Prouerb 8.25 that before the mountains that is from the beginning it was formed or as the Chaldee paraphrast interpreteth it begotten but we reade in Matthewe that Iesus who is called Christ was borne of Marie 4 The only begotten is opposed to Angels men But Angels and men are the Sonnes of God either by creation or by adoption or by sanctification after what sort soeuer this be wrought by the holy ghost Therefore Christ must needes bee called the onely begotten for this cause euen for that he is his Son by nature For after this manner he is the Sonne of God onely and truely and simply seuered from other Sonnes Wherefore to this second ranck or classe those places also should be referred which shew that we are the Sonnes of God by adoption by and for that only begotten Sonne For seeing grace is opposed to nature and we are Sonnes by Grace it must needes be that Christ is the Sonne by nature To the third classe belong those testimonies of Scripture God is and is called the sonne which attribute the name of sonne manifestly to the other nature also in christ which subsisted by it selfe before and besides the flesh assumpted and did woorke all thinges And seeing Seruetus others are hereâ—n an vprore as it were and fight for this that onely the man Iesus borne of the Virgine but not God or the God-head is called the Sonne in Scriptures and that therefore before Iesus was borne there was not any Sonne of God subsisting wee are diligently to gather and collect those testimonies wherein the name of Sonne is not attributed to the humane nature only but also to the diuine The third argument therefore is this That which subsisting before the flesh borne of Marie created the woorld and from the first beginning hitherto woorketh the same thinges with the Father the same is a person and that without the flesh and before it But the sonne of god is called that which subsisting before the flesh created the woorld and from the first beginning hitherto worketh the same things with the father Therefore the sonne is a person and subsisting euen without the fleshe and before it that is Christ Iesus borne of Marie hath another nature besides his humane nature in respect whereof Christ euen before his humane nature was truly existed is is called the Sonne of God The Maior of this reason is manifest For that which worketh all woorks and that with the same authoritie liberty and power wherewith the Father doth must needs be a liuing and vnderstanding substance that is a person Nowe the Minor is prooued by testimonies of Scripture For the very same who is before all thinges for whome and by whome all thinges were created and doe consist who dooth all thinges likewise himselfe which the Father dooth is called the beloued sonne of God the first begotten of all creatures by whome god spake vnto vs in the last daies Coloss 1.16 Hebr. 1.1.2 Hebr. 2.10 Iohn 5.19 c. But the fleshe or humanity of CHRST is not before all thinges is not creatresse but created in the last times doth not vpholde or sustaine all thinges with his woord beck and effectuall will but is it selfe sustained and vpheld by the Woorde who did assume and take it Therefore in Christ besides his flesh is another nature which also before the flesh was miraculouslie conceiued in the Virgins wombe was subsisting did woorke and is the Sonne of God Againe John 3.17 God sent not his Sonne into the world to condemne it The Father sent the Sonne into the woorlde but the humanity of the Sonne was borne in the woorlde Therefore he was his Sonne before he was sent into the woorlde Ioh. 5.21 The sonne quickneth whom he wil. Matth. 11.27 No man knoweth the Father but the Sonne and hee to whome the Sonne wil reueile him But in the old Testament before Iesus was borne of the Virgine some were raised from the dead and quickened for there were some from the
beginning of the woorlde who knewe GOD aright Therefore in Iesus the Sonne of Marie is another nature besides his fleshe which is the Sonne of GOD and subsisted from the beginning of the woorlde reueiling GOD vnto men not onely to those of the godly who liued since hee tooke fleshe but to those also who liued before it Againe Iohn 3.13.17.19.31 Iohn 16.28 c. Hee is called the sonne who came from heauen who beeing in earth is in heauen who came into the woorlde not as other men from the earth but from aboue out of heauen from the Father So that then hee was before he came into the woorlde But the fleshe of CHRIST is not of heauen neither came it from heauen Therefore there must needes bee another nature in him in respect whereof hee is the onely begotten Sonne of GOD euen before he tooke fleshe of the Virgine Againe He that was manifested in the flesh is GOD 1. Timot. 3. and therefore another nature from the flesh For God is one thing who is manifested and the flesh another thing wherein hee is manifested The Sonne of God is hee that was manifested in the fleshe 1. Iohn 3.5 For this purpose appeared the Sonne of GOD that hee might take away our sinnes and that hee might loose the woorkes of the Diuell Therefore the Son is God and another nature from the flesh that is the man Iesus is the sonne of God in respect not only of his humanity but also of his diuinity which besides and before the fleshe existed in him and by the assumption of the flesh was made as it were visible and conspicuous Wherefore it followeth also and that necessarily that that was a subsistent and a person For that which is by nature a sonne is also a person But Christes diuinitie or nature which was also before his flesh is the Sonne of God by nature Therefore it is a subsistent and a person in the flesh taken or assumpted and before it To the fourth classe belong those places of Scripture The Word is a person before Iesus borne of the Virgin and he is the sonne which affirme Christ man to be the word incarnate The Argument is this The word is a person which both existed before Iesus was borne and now dwelleth personally in the fleshe taken of the Virgine But that word is the Sonne Therefore the sonne is a person The Maior is proued because those thinges are attributed vnto the Word Ioh. 1.1 Ioh. 1 5. Reu. 19. which only agreeth to a thing subsistent liuing intelligent woorking that is to a person For the Woord was before al creatures with the father God by him were al things made hee was autor of al life and light in men hee was in the world from the beginning and not knowen he hath his own country and nation he came vnto it in his name men beleeue he giueth power to be the sons of god to others by his own autority power he doth assume take flesh is therein manifested seen handled conuerseth and dwelleth amongst men The Minor is proued Because the Word is called the onelie begotten Sonne of GOD Iohn 1.14.18.34 Reuelat 2.18 c. And because the same properties are attributed to the Woorde and the Sonne For the Sonne is in the bosome of the Father reueiling GOD vnto men By him the woorlde was created In him is life hee was sent and came from Heauen into the woorlde Hee tooke the seede of Abraham Likewise the life which is the woorde was with the Father before the incarnation and manifestation of Christ Therefore god was euen then the father of the Word and the Word the sonne of god But seeing the newe Arrians doe maruailouslie depraue by their newe and craftie deuised Sophismes this notable place of Iohn concerning the Woorde subsisting before the fleshe borne of the virgine and creating and preseruing all thinges that thereby they might robbe and despoile the Sonne of GOD of his true and eternal deity it seemed good here to adioine those things which Zacharias Vrsinus some yeares since noted drue out as to be opposed against these corruptions and forgeries briefely indeede and barely after the manner of Logicians yet such as are learned and sound whereby also the like corruptions and wrestings of places of holy Scripture may easily be obserued discerned and refuted IOHN purposing to write the Gospell of Christ in the first entrance proposeth the summe of that Doctrine which he purposed to deliuer and confirme out of the storie and Sermons of Christ And seeing the knowledge of Christ consisteth in his person and office The argument of Iohns gospel hee describeth both and sheweth that Christ is the eternall Sonne and Woorde of God the Father who taking fleshe was made man that he might be made a sacrifice for our sinnes and might make vs through faith in him the Sonnes of God and heires of eternall life This Woorde then whom afterwards he calleth the onely begotten Sonne of the Father he saith nowe to haue beene in the beginning which sheweth his eternity These woords of the holie Euangelist they corrupt and depraue who raise againe Samosatenus blasphemies from the pit of hell expounding this beginning of the beginning of the gospels preaching doone by Christ In the beginning was But contrarie S. Iohn and the Church euen from the Apostles and their scholers time doe vnderstand that beginning of the world wherein all things to haue beene first created by GOD Moses in the first Chapter of Genesis recounteth For Iohn saith that the Worlde was made by him and further that euen then in that beginning hee was God and that the true God creator which is onelie one and was in the beginning of the worlde Replie 1. Beginning dooth not signifie eternitie Therefore wee depraue it who so expound it Aunswere Wee doe not so expound it but that euen then in the beginning of the worlde was the Word and therefore was before the creation of the world and whatsoeuer was before this was from euerlasting And so is the scripture wont to speake Eph. 1.4.1 Pet. 1.20 Pro. 8 22 23. c. where wee may see a large place concerning wisedome whose eternitie is there signified in this that it is saide to haue beene before the creation of the worlde Replie 2. Beginning often signifieth the beginning of the gospels preaching Yee were with me from the beginning I said not to you from the beginning Aunswere This sheweth that somtimes it so signifieth but not alwaies And we are stil to conster it of that beginning which the text sheweth As also in other places Reuel 1.8 I am α ω the beginning and the end the first and the last The woorde The corruptors say The man Iesus Christ is called the Woorde because hee speaketh and teacheth the will of the father Wee say that hee is called indeede the Woorde for this cause because hee declareth God his wil but yet in respect
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
the true God and eternal life Rom. 9.5 Who is God ouer al blessed for euer Amen Actes 20.28 God hath purchased his Church with his owne bloode Hebr. 1.8 The Scepter of thy kingdome is a Scepter of righteousnesse and verse 10. Thou Lorde in the beginning hast established the earth and the heauens are the workes of thine handes And cap. 3.3 Christ is counted woorthy of more glorie than Moses in asmuch as hee which hath builded the house hath more honor than the house and hee that hath built all thinges is God 10. He is said to haue come downe from heauen yet so that hee remaineth in heauen to come vnto his together with his Father to bee with them vnto the end of the world Therefore he is of an infinite essence euerie where present and working both in heauen and earth But his humane nature is finit Therefore he is God in respect of another nature The Godhead is after another sort communicated vnto Christ than vnto Creatures Now to that which hath bin obiected concerning the communicating of the Deitie vnto others whereby they are called gods we aunswere by distinguishing the diuersitie thereof For vnto others it is communicated by a created similitude of the Deitie either of nature that is by diuine properties created which are not equall with the creatour so are the Angels or of office So Moses is called God and all Magistrates But vnto the Sonne Christ it is communicated by the nature or essence it selfe so that the verie Deity is his substaunce Which wee thus prooue 1. Hee is the only begotten and proper Sonne of God the Sonne of the most High who also is himselfe the most High Luk. 1.32 But hee is the proper Sonne to whome the substaunce of the father is communicated 2. Iohn 5.26 As the father hath life in himselfe so likewise hath he giuen to the Sonne to haue life in himselfe Therefore the Son also is GOD of himselfe liuing and the fountaine of life Wherefore this communicating of the Deitie maketh him equall with God and THE SAME God with the Father so far off is it from prouing the contrarie Reply 1. Power was giuen to him beeing man Iohn 5.27 Therefore it was not giuen him by eternall generation Aunswere It was giuen to the Woorde by generation to man by vnion of the Woorde Replie 2. It was giuen him after his resurrection Aunswere Then was giuen him the full authority and liberty of vsing that power which he had alwaies All thinges were made by it Al thinges made by the Word and without it was made nothing Wee interprete That all creatures were made by him in the beginning and that also by him is gathered out of mankinde and regenerated thorough the woorking of the holie Ghost an euerlasting Church They conster it That by AL things are meant those thinges which are wrought in the newe creation that is in the collection and regeneration of the Church by the gospel which is called the second creation Vnto which our aunswere is 1. by granting this point by graunting I meane not the whole interpretation but onely this point of the creation And if this were the sense yet heereof woulde it also followe that Christ were verie God and by nature God The second creation also which is regeneration proueth Christ God The first reason which wee yeelde heereof is Because to worke the first and second creation by his owne vertue power and operation is the proper work of one the same verie God 1. Cor. 3.6 GOD gaue the encrease So then is neither hee that planteth anie thing neither hee that watereth but god that giueth the increase And in the same Chapter v. 9. Yee are Gods husbandrie and gods building Heb. 3.4 Hee that hath built all things is god And Christ woorketh this new creation not as an instrument but by his owne proper vertue Heb. 3.6 Eph. 1.23 which is his bodie euen the fulnesse of him that filleth all in all thinges Eph. 4.8 Hee ascended vp on high hee gaue giftes vnto men hee ascended farre aboue al heauens that hee might fill all thinges Hee gaue some Apostles and some Prophetes and vers 16. By whom al the bodie receiueth encrease Iohn 10.28 I giue vnto them eternall life Ephes 5.29 Hee sanctifieth the Church and clenseth it by the washing of water through the word The second reason is Because no man can giue the holie ghost but he that is verie god whose proper spirite it is But the second creatioÌ„ is not wrought but by the holy ghost whoÌ„ Christ the worker effectour of this creation sendeth Therefore he is verie god and Lorde The third reason Because the newe creation is the regeneration of the elect to eternall life This beganne euen from Adam albeit it was wrought in regard of the Mediator which was to come And it was wrought by the same Mediatour the Sonne in regarde of whome or for whose sake it was wrought euer since the beginning For CHRIST as by his merit so by his efficacie and vertue is Sauiour not onelie of a part but also of his whole Church and bodie which consisteth of al the elect and sanctified euen from ADAMS time Ephes 4.16 By whome all the bodie receiueth increase Isay 9.6 The euerlasting Father author preseruer propagatour and amplifier of his Church through all ages of the world Mich. 5.2 The ruler that should come forth out of Bethelem was giuen from euerlasting to bee the head and sauiour of the Church Hee shall bee peace euen before hee came out of Bethelem and the sauiour of his Church against the Assyrians and all her enimies Gen. 3.15 The seede of the woman shall bruise the Serpentes head This victorie and conquest ouer the Diuell beganne euen from the beginning of the world Psalm 110. Dauid acknowledgeth the Messias also to bee his LORDE a Priest and a King not onelie that was to come in the flesh but euen nowe present to whome nowe long before GOD had saide Thou art a Priest that is whome he had alreadie ordained to this office liuing woorcking and preseruing the elect 1. Timoth. 2.5 There is one GOD and one Mediatour betweene GOD and Man which is the man Christ I sâ—s Therefore this man is the Mediatour of all from the very beginning he is the Mediator obteining giuing the blessinges which he hath obtained vnto all I giue vnto them eternall life Ephes 1.22 He hath appointed him ouer all things to be the head to the church 1. Pet. 1.11 The spirit of Christ in the Prophetes 1. Pet. 3.19 By the spirite hee went and preached vnto the spirites that nowe are in prison which were in time passed disobedient Ephes 2.20 Yee are built vpon the foundation of the Apostles and Prophets IESVS CHRIST himselfe being the chiefe corner stone Which place is diligentlie to bee obserued For then either Christ is the heade foundation sanctifier and Sauiour of a part of the Church only which
is most absurd or hee was this from the beginning of the worlde Heb. 3. Hee is made the builder of the house whereof Moses also was a part Hebr. 13. Iesus Christ yesterdaie and to daie and the same for euer Our Second aunswere is by denying their interpretation For Saint Iohn there speaketh of the first creation Which we shewe First Because he speaketh of the second afterwardes As manie as receiued him to them hee gaue power to be the Sennes of God Likewise Of his fulnesse haue all wee receiued and againe Grace and trueth came by Iesus Christ Now he therefore setteth down the first creation before because both creations are the worke of the same That therefore he might shew that the second creation was wrought by the woorde it was necessarie for him to teach that the first also was wrought by it For the same is the Creatour and repairer of the worlde Secondly Because he saith the world was made by him Reply The woorlde heere is taken for the Church Aunswere No for hee addeth And the woorlde knewe him not The same woorlde which was made by him knewe him not Therefore hee meaneth the wicked whether elect or reprobate Thirdly other places demonstrate the same Iohn 5.17 My Father woorketh hitherto and I woorke Wherefore both of them from the beginning of the woorlde woorke the workes of both creations In the same place verse 19. Whatsoeuer thinges the Father dooth the same thinges dooth the Sonne also And vers 20. The Father sheweth him all thinges whatsoeuer hee himselfe dooth Therefore not onlie the workes of the second creation but also of the first creation preseruation and administration of the world In the same place it is said As the Father quickeneth so the Sonne quickeneth whom he wil. But the Father was from the very beginning the giuer of corporal spirituall life Col. 1.16.17 By him were all things created which are in heauen and which are on earth thinges visible and inuisible whether they be thrones or dominions or principalities or powers all thinges were created by him and for him And hee is before al thinges and in him al things consist Thus farre of the first creation that which followeth speaketh of the second creation Reply 1. All these speake of the instauration of the Church Answer No. Because that comprehendeth also the Angels Reply 2. The Angels also were restored by Christ and ioined to their head Auns But the new creation is called a restoring from sinne death to righteousnesse and life this agreeth not to the Angels Reply Heb. 1.2 By whom also he made the worldes The worlds that is the new Church Aunswere 1 God made the old also by him because it is one Church hauing one head and foundation 2 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is vsed in that place signifieth in Scripture the world not the Church And faâ—der when it is there added Bearing vp al thinges by his mighty worde those words speak of the preseruation not only of the Church but of al things And moreouer he rendereth a cause why he is the heire not only of the Church but of all Creatures namely because he is the creatour preseruer of all thinges Heb. 1.10 Thou Lord in the beginning hast established the earth the heauens are the works of thine hands Reply In these wordes he conuerteth his speach to the Father to prooue that he was able by his power to lift vp the Sonne to diuine maiestie Aunswere This is â—â—â—mpudent shift and elusion 1 Because it is saide before But vnto the Sonne which appertaineth to both places of the Psalme cited by the Apostle 2 Because the Psalme dooth entreat of Christes kingdome and therefore those words which there are spoken of the Lord are to be vnderstood next immediatly of his person secondarily and mediately of the father Reply 1. If he made all thinges then then father made them not by him Aunswere Both he made them and they were made by him Ioh. 5. Whatsoeuer things the Father dooth the same dooth the Sonne also And yet the father dooth them by him Reply 2. The creatour cannot be compared with the creatures But Christ is there compared with the Angels Therefore creation of thingeâ—â—s not attributed vnto Christ Aunswere He is not comparâ—d with the creatures in any proportion but without proportion This the place it selfe of the Psalme prooueth â—he heauens shall perish but thou doost remaine Reply 3 Iâ— hee were creatour and equall with the Father hee could not sittâ— at his right hand Aunswere Wee may inuert this and saâ— of the contrarie rather if he were not equal he could not sitte at his right hand Because none but the omnipotent and true God is able to administer the kingdome of heauen earth Phil. 2.6 who beeing in the forme of god thought it no robberie to be equal with God Isay 45.23 Thus saith the Lorde that created heauen Euerie knee shall bowe vnto me This is saide of Christ Rom. 14.11 Phil. 2 10. Againe Isay 48.12 I am I am the first and I am the last My hand hath laide the foundation of the earth and my right hand hath spanned the heauens when I call them they stand vppe together These wordes Christ applieth vnto himselfe Reuelat. 1.18 and 22.23 In it was life In the word was life and the life was the light of men Wee interpret That the sonne of God is by himselfe the life as is the Father and the fountaine giuer and maintainer of al life as wel corporall and temporall as spirituall and eternall in all from the verie beginning of the world Iohn 5. He hath giuen to the Sonne to haue life in himselfe as the father hath life in himselfe They conster it That the man Iesus is the quickener or giuer of life because in him is the life of all that no man without him and all by him are saued These are their words Vnto which we reply If hee giue eternall life to all so that no man hath is without him Therefore either no man was quickened before hee was borne of Mary which were absurd or hee was the quickner giuer of life from the beginning Euen as Ioh. affirmeth this of him as beeing verified in him also before hee was made fleshe Neither can this be vnderstood onely of his merit whereby hee deserued this life for men For that life is in him signifieth that hee is by his efficacie and effectuall woorking the quickner and reuiuer as himselfe expoundeth it Iohn 5. and 10. and the aduersaries themselues confesse So are wee also to vnderstand his illightening of men that is the knowledge of God the author whereof hee was in all euen from the beginning as himselfe saith No man knoweth the Father but the Sonne and hee to whome the Sonne will reueile him And Iohn Baptist saith No man hath seene God at ANY TIME the Sonne hath declared him And the light shineth in the darckenes
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
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
but hee furthermore keepeth and gardeth vs as his owne flocke and proper people whome hee hath purchased with his bloode hee gouerneth vs also and guideth vs by his spirite hee woorcketh in our heartes faith and obedience that wee maie doe things acceptable vnto him and so fenceth vs against all the temptations of the Diuel and the flesh that we may neuer fal from him Therefore he is our Lord after a farre other sort than the Diuels and the reprobates 2 By right of redemption 2 Hee is our Lorde by right of redemption For hee alone paying the raunsome for vs deliuereth vs from the power of the Diuel by his spirit regenerateth vs and causeth vs to beginne to serue him and in this liberty whereunto hee hath brought vs by his merite and power hee also preserueth vs against al both outward and inward enemies euen to the end and being raised from the dead he fully enfreeeth and deliuereth vs from all sin and miserie and endoweth vs with eternal blisse and glorie And seeing hee hath deliuered freed vs it is manifest that we were Seruants and truely so wee were and are by nature Seruantes and bound-slaues of the Diuell from whose tyrannie Christ hath deliuered vs and heereupon nowe are wee the Seruants of Christ because vs who were by nature his enimies and deserued to be destroied of him hee notwithstanding preserued and deliuered For * The reason of this deriuation of the name Seruant could not be expressed in English as it is in latine from whēce our English word commeth Serui which signifieth seruants commeth from Seruando that is saued or preserued serui or seruants were first so named by the Romans from seruando which is in signification preserued bicause whē in the wars they might haue bin slain of their enemies they were preserued But this dominion of Christ ouer vs is speciall that is extendeth it selfe onely to the Church Obiection Jf we bee redeemed from the power of the Diuel therefore a ransome hath bin paid him for our redemption For from whose power wee are redeemed vnto him is the price and ransome due But God gaue not him the raunsome Therefore wee are not redeemed from the power of the Diuel Answer From whose power we are redeemed as hauing bin supreme Lord ouer vs and holding rightly his dominion ouer vs vnto him the price ransome is due But the diuel is no supreme Lord but the executioner of the supreme lord Wee are saide to bee redeemed in respect of god wee are deliuered in respect of the Diuel which is God who alone hath and holdeth by right dominion ouer vs. Wherefore in respect of God Christ redeemed vs for vnto him he hath paid the price But he hath deliuered vs or set vs at liberty in respect of the Diuell For wee are giuen vnto Christ our redeemer to bee his owne neither hath the Diuell nowe anie more right or power ouer vs. And this christs dominion and power ouer vs cost him enough who therefore also hath care of it and preserueth it Of that Dominion we dispute especiallie in this place For the Diuell dooth not acknowledge Christ to bee such a Lorde vnto him as wee confesse him to bee vnto vs because hee hath redeemed vs and because hee guideth vs with his spirite 3 In respect of our preseruation Christ is our Lorde 3 By right of preseruation because he defendeth vs vnto the end keepeth safegardeth vs to eternall life not only by defending our bodies from enimies but our soules also from sins Of this Dominion himselfe speaketh None of them are lost which thou gauest mee No man shal pluck my sheepe out of my hands He keepeth the wicked to destruction and defendeth their bodies only 4 In respect of Gods ordinance 4 In respect of Gods ordinance because the Father ordeined the woord and this person Christ vnto this that by him hee might woorke all thinges in heauen and in earth The Father gaue vs vnto him manifested him vnto vs to bee our Prince King Head hath made him heire of al. Now whereas he is our Lorde after a farre more excellent manner than others we also are far more bound to his allegeance obedience For he is so our lord that he doth indeed with vs what he wil and hath full right and power ouer vs but yet he vseth that his power to our saluation only For wee receiue dailie of this Lord moe and by infinite partes more excellent benefites than doe any other thoroughout the whole world And therefore wee ought alwaies to acknowledge the dominion and power which Christ hath ouer vs. Which acknowledging of his dominiō is 1. A profession of so great a benefit of christ as that he hath vouchsafed to be our lord to set free vs his enimies into this so fruitfull glorious a liberty 2. A confession of our bond duty For christ being so merciful a Lord vnto vs we ought both in word and life to professe our selues as his seruantes to bee bound to faithfull subiection and obedience vnto him in all thinges that he may bee magnified of vs for euer WHICH WAS CONCEIVED BY THE HOLY GHOST BORNE OF THE virgin Mary In the conception three thinges to bee obserued 1 The forming of Christs flesh First christ is said here to haue bin conceiued by the holy ghost Whereby three thinges are signified 1. That the masse of his humane nature was created or formed in the wombe of the Virgin miraculouslie and beside the order of thinges disposed of God in nature by the immediate working operation of the holy Ghost without the seede and substance of man Obiection But we are also formed and made of God Answere We mediately Christ immediately 2 The sanctifieng of his flesh 2. That the Holy Ghost did in the same moment and by the same operation cleanse this masse and from the verie point of the conception sanctifie it that is he caused that originall sinne should not issue into it and that for these causes First that hee might bee a pure sacrifice and a sufficient ransome for our redemption 2. Cor. 5.12 He hath made him to be sinne for vs which knew no sinne that we should be made the righteousnes of god in him Secondly That he might also sanctify vs by his sanctitie and holynesse For if Christ had beene a sinner hee could not haue satisfied for vs but himselfe should haue remained in death Therefore could he not haue bin our sanctifier neither by merit nor by his power and efficacie Heb. 2.11 For he that sanstifieth and they that are sanctified are all of one Heb. 7.26 Such an high Priest it became vs to haue which is holy harmelesse vndefiled separate from sinners Thirdly Iohn was not agreeable vnto the Word the eternall sonne of god to vnite personallie vnto him humane nature being stained defiled where in hee dwelleth as in his owne temple For God
or moe substaunces of the same nature and essence So two men are vnited in naturall properties and perfections because they haue the same in kinde or the like and therefore are of the same humane nature The Aire in the Chimney which getteth the perfections or qualities of the fier as beeing nowe become a flame and the fier of the burning coales which fiereth and inflameth the Aire next vnto it are two substaunces of the same properties and fierie nature and therefore are saide to bee vnited in nature and essentiall properties that is they are two fiers in number but in kinde and nature they are one Likewise the three diuine persons are vnited in essential properties that is haue the same essentiall properties which is nothing else but that they are one essence one and the same God 2 WHAT IS TO BE VNITED IN PERSON THOSE things are said to bee vnited in person which are one person that is which although they differ in naturall properties yet exist in one and the same indiuiduall subsistence or haue altogether the same subsistence So the soule and bodie of man are vnited and concurre vnto one person because they beeing vnited doe make one person or one subsistent incommunicable not susteined in another or of another The Father the Sonne and the holy Ghost are not vnited in person or personall properties because they haue these not the same but distinct By this which hath beene saide it is manifest That the Vnion in nature and naturall perfections is an equalitie of properties and nature but the personall Vnion is when two vnlike natures are coupled so that each reteineth his naturall properties and operations whole and distinct but yet haue both one and the same subsistence wholie or it is the ioining of two natures different in properties to constitute the substaunce of one indiuiduall or person that is such a connexion and knitting of them together as that they are one indiuiduall subsisting by it selfe or the substaunce of one indiuiduall But that in Christ the Vnion of the flesh with the Woorde is not essentiall made in the nature or anie essentiall propertie of the God-head is shewed by these reasons First Of the God-head and the fleshe assumpted there ariseth not anie third Essence but eache is and abideth an Essence so perfect and whole as neither especiallie the Diuine as beeing in it selfe a person and simplie voide of all change commeth into the composition or compounding as wee properlie take this Word of the other Secondly Jf the Vnion of the fleshe with the Word were essentiall it would follow that the humanitie once assumpted and taken was equalled with the Godhead in essentiall properties and so by a consequent to bee made of the same nature essence with the Word So Vigilius in his fourth booke sheweth that the Eutychians held two substances to be in Christ of the same nature Wherefore they who will haue the essential properties of the Godhead to be reallie communicated and common with the fleshe so that the fleshe shoulde truely and reallie bee and bee called omnipotent omniscient and whatsoeuer else the God-head is they indeede howsoeuer in woordes they mightily stand against it holde this Vnion to bee made in essentiall properties and in nature and both with Eutyches and Schwenckfield they confounde both natures and take away the difference betweene the creature and the Creatour and also with Nestorius they frame and make two persons and so bring in a quaternitie For albeit they say that they in that their confusion or as themselues call it with their Master Schwenkfield Deifiyng and Maiesticall exaltation of the fleshe doe retaine the substance of the fleshe yet two substaunces hauing reallie the same and like perfections are two Subsistents or persons of one nature as are two men and whatsoeuer other indiuiduals of the same kind or nature Lastly with Sabellius and the Patripassians they incarnate the whole Trinitie For there is one and the same Essence in number of the diuine persons and the same essential properties Wherefore that which is vnited and equalled with one of these three according to essence must needes be also vnited and equalled with the rest Wherefore the Vnion of both natures in Christ is personall or according to the subsistence proper vnto the Word both natures keeping and retaining in that vnion their properties whole and vnconfounded For the Word did not by vniting humane nature vnto it make the same the Godhead or GOD and omnipotent immense and infinite but it tooke the manhood which reteineth still the properties belonging vnto it and so did ioine and knitte it vnto it selfe as to bee one person with it and the substaunce of one Christ Neither is it absurd that a thing which neither is made or is one with another in kinde neither any Homogeneal part thereof shoulde yet exist in the same subsistence with it or shoulde subsist in it selfe where-with it is vnited For a graffe hath his subsisting in a tree of another nature or kinde The same is the subsistence both of the sprig engraffed and of the tree susteining the sprig that is they are one and the same indiuiduall tree yet haue they and so doe retaine natures in properties most diuers The like reason is there in the two natures of Christ both subsisting in or of the same person of the sonne Obiection The humane nature is vnited with the Word in person but not in nature Therefore the person is diuorced and sundered from the nature Againe The person onelie of the sonne is vnited with the humane nature therefore not the diuine nature it selfe of the Word Aunswere In both these Arguments is a fallacie from that which is no cause as if it were a cause and both offend in this for that they who so reason against the maintainers of true doctrine and men sounde in faith either knowe not or are not willing to distinguish betweene these two Phrases of speech To bee vnited in nature and to be vnited too or with a nature when notwithstanding the difference is very great and most familiar and knowne vnto the schoolemen For to bee vnited in nature is to bee equalled that is to bee made one essence or nature with another To bee vnited too or with a nature is to bee coupled and ioined therewith to one subsistence or personalitie Wherefore the fleshe is vnited to or with the the Woorde not in nature or in Essentiall propertie that is it is not made with the Woorde one essence neither made equall vnto it in omnipotency wisedome and nature for so shoulde the whole Trinitie bee incarnate Yet is it vnited to the omnipotencie wisedome nature and essence of God not simplie but of god the Worde Now this is nothing else than the flesh to be vnited to the person of the sonne or to the Worde in person which person is the verie diuine nature or essence omnipotent wise and whatsoeuer else is proper to the Godhead But albeit
proper to flesh created finit but to a nature infinit omnipoteÌ„t existing froÌ„ euerlasting Therfore christ promiseth the holy ghost to his disciples which is the spirite of trueth wisdome feare praier grace c. But although after that maner which hath bin spoken of the god-head only christ by reason of his god-head doth behold do al things is adored of vs yet his humanity also doth behold vnderstand hear our necessities desires coÌ„plaints praiers yet after another sort that is not of it selfe but by the godhead reueiling shewing our desires to the humane vnderstanding which is vnited to it And fuâ—der it performeth those things which we craue both by the efficacy of his merit by intercession made incessaÌ„tly to the father for vs whereby he wil obteineth of his father all blessings for vs by the force and omnipotency not of his flesh but of his godhead vnited thereunto by which christ man doth effectually apply to vs those benefits which he hath obtained for vs of his father Now to acknowledge when we worship Christ the Mediatour these things in him to profes the same both in words gestures actioÌ„s is the honor which is du is exhibited by vs to his humanity by reason of the god-head vnited thereto yet so that this veneratioÌ„ of the humanity is not separated froÌ„ the honor which agreeth to Christ according to his Godhead For with one the same particular indiuiduall inuocation worship we speak to honor whole christ god man according to the properties of both natures which he reteineth will haue also now in his glory for euer to be attributed to him vnitely but yet distinctly that is As the persoÌ„ office of the mediator so the adoratioÌ„ or worship is coÌ„pound hauing parts whereof some agree to the godhead some to the flesh as in the office so also in the honor of the person the properties operations of the natures are not separated nether yet confounded but being vnited are distinguished Wherefore as it doth not folow The godhead in Christ is redeÌ„ptres by reason of the flesh assuÌ„pted Therefore it is also subiect to sufferings mortal did suffer was dead So is there no necessity in this Vbiquitary argumeÌ„t Christs humanity is adored by reason of his god-head Therefore the same is also really omniscieÌ„t omnipoteÌ„t after the same maner to be adored as is the godhead The reason is because of the fellowship or coniunction of office honor in the person the same properties operations in natures are wrongly heretically inferred The sum of al is That christs humanity is adored by reason of his godhead coÌ„meth not thereof as if his humanity also were really omniscient and omnipotent as is the God-head For by reason of these other like properties is the godhead only inuocated but because it doth truely know vnderstaÌ„d hear our necessities cogitations desires praiers the diuine intelligence vnderstanding which is vnited to it reâ—â—iling and opening them vnto it And also because what we craue aâ— christs hands the same it effectually performeth not by the bones sinowes hands fingers feete but by the force and power of the same God-head Furdermore that maner form of speaking whereby the properties of one nature are really attributed to the person denominated of the other nature or of both natures is vsuallie called the communicating of the properties Likewise the communicating of names because the names and attributes of both natures are affirmed of the same person and of themselues enterchaungeably by reason of the vnitie of person consisting of both natures The communicating of properties hath some resemblance of the figure in speech called Synecdoche and is termed by manie Synecdoche because that is affirmed of the whole person which agreeth vnto it onelie in respect of one of the natures as a part It is also called a mutuall and enterchaungeable attribution because as humane properties are attributed vnto god in respect of the humanitie so diuine are attributed vnto man in respect of the Diuinitie As God suffered man is omnipotent So likewise the communicating of names For Man is God and God is Man by reason of the personall vnion of both natures A rule to be obserued concerning the attributes or properties of the office of Christ Mediatour THE names of office and honour agree vnto the whole person in respect of both natures keeping still the differences in natures of properties and operations These attributes are rightlie affirmed of subiectes both concrete and abstract that is both of the person and of the natures For it is well said The God-head quickeneth the Man-hood quickeneth And God or man quickneth The attributes of office are to be Mediatour to make intercession to redeeme to saue to iustifie sanctifie purge from sinnes to be Lord and Head of the Church to be woorshipped to heare and such like These offices require the properties and operations of both natures not separated neither yet confounded but conioined and distinct For euen for this verie cause was it necessarie that the two natures should be vnited in Christ Mediatour that what neither nature could doe being set a part in the work of our redemption that Christ subsisting in both ioined together might doe and accomplish by both As therefore the natures themselues so their properties also or faculties of woorking and operations are proper and remaine diuerse and distinct yet so that they concurre to the effectuating and working of one effect or work and benefit as parts and communicated labours For albeit the natures doe alwaies labor work together in the office and benefits of the Mediator nether without other yet doth not therefore one worke the same which the other doth But each woorketh according to his property force of woorking onely that which is proper to each nature not that also which belongeth vnto the other As neither the soule doth that which is proper vnto the body neither the body that which is proper vnto the soule but the same man doth woorke some one worke by his body and soul each dooing their proper function So likewise the humanity doth neuer accomplish that which is proper vnto the God-head nor the Godhead that which is proper vnto the manhood but the same Christ executeth and perfourmeth one and the same office benefit by both natures which he hath in him as parts of his person the Worde woorking according to the propertie thereof what belongeth to the Worde and the fleshe in like manner executing according to the peculiar and proper faculties thereof not according to others that which belongeth to the flesh For the properties operations proper to each nature are not common to both natures but to the same person consisting of both natures Wherefore in such like phrases of speech concerning Christes office which are called of the auncient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that
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
flesh câ—nsubstantiall with men we doe not affirme him to bee according to the fleshe consubstantial with God For as according to the spirit he is not consubstantial with vs For according to this he is consubstantial with God So of the other side he is not according to the flesh coessentiall with god but according to this he is consubstantiall with vs. And as wee pronounce these to bee distinct diuerse one from the other not to bring in a diuision of one vndiuided person but to note the distinction and vnconfoundablenes of the natures and properties of the Word and the flesh so we affirme and worship those as vnited which make to the manner of the vndiuided vnion or composition Vigilius Lib. 4. against Eutyches IF there be one nature of the Word the flesh how then seeing the Word is euery where is not the flesh also found euery where For when it was in the earth it was not verily in heauen and now because it is in heauen it is not verily in the earth and in so much it is not as that as touching it wee looke for Christ to come from heauen whom as touching the Word we beleeue to bee in the earth with vs. Wherefore according to your opinion either the Word is coÌ„teined in place with the flesh or the flesh is euery where with the Word where as one nature doth not receiue any contrarie or diuers thing in it selfe and it is a thing diuerse and far vnlike to be circumscribed in place and to be euerie where and seeing the Word is euerie where and the flesh is not euerie where it is apparent that one and the same Christ is of both natures and is euerie where as touching the nature of his Godhead but is not euerie-where as touching the nature of his manhood is created and hath no beginning is subiect to death and cannot die the one he hath by the nature of the Word whereby hee is god the other by the nature of his flesh whereby the same God is man Wherefore that one son of God and the same made the sonne of man hath a beginning by the nature of his flesh and hath no beginning by the nature of his Godhead was created by the nature of his flesh and was not created by the nature of his godhead circumscribed in place by the nature of his flesh and not conteined in any place by the nature of his Godhead is lower also than the Angels by the nature of his flesh and is equal with the father according to the nature of his God-head died by the nature of his flesh and neuer died by the nature of his Godhead This is the Catholique faith and confession which the Apostles deliuered the martyrs established and the faithfull hitherto holde and mainetaine Now haue wee in few wordes expounded those articles of the Apostolique creede which intreate of the person of Christ and haue withall declared in the exposition thereof those things which are necessarie for vs to knowe both of the diuinitie of Christ and of his humane nature which was taken by the Word of the seede of Dauid vnited personally with the Word by the vertue of the holy ghost and begotten in maruelous nanner of the Virgines substance And it was requisite not to suffer that any sinne should passe or bee deriued into his substance 1. Because hee was to satisfie for sinne 2. Because it was not conuenient or meet that the Woorde the sonne of God should take a nature defiled with sinne To beleeue then in the son of God conceiued by the holy ghost is to beleeue 1. That he was made man after a marueilous manner and that hee was made one Christ of a diuine and an humane nature 2. That hee being so holily conceiued and borne doth purchase for vs the right and power to bee the sonnes of God Because this person is sufficient able to recouer for vs our lost righteousnes and to bestowe it on vs. For hee is vnited with the Worde that is hee is true and naturall God and man such as the Mediatour ought to bee Hee will also performe this because he was borne to this end euen to sanctifie vs. Of al these euerie one of vs may certainlie collect and conclude That this Christ is our Mediatour And the reason of this collection and consequence is Because by this that he is the only begotten Sonne of God it is manifest that Christ is true God consubstantial coeternal and equall with the Father By his holy conception and natiuitie it is also manifest that hee is true man and that perfectly iust and vnited with the God-heade or Woord and such a one was it requisite our Mediatour should be OF CHRISTES HVMILIATION THE course of order requireth that now consequentlie we expound and declare those Articles which treat of the office of Christ and first of al of his humiliation or humbling which is the former part of Christes office whereunto belong these Articles Hee suffered vnder Pontius Pilate was crucified dead buried descended into hel After we haue expounded these we wil come vnto the rest of the Articles which speake of his glorification which is the other part of Christs office HE SVFFERED VNDER PONTIVS PILATE I Beleeue in Christ which suffered that is I beleeue 1. That Christ froÌ„ the verie moment of his conception susteined calamities mesâ—ries of al sorts for my sake 2. That at that his last time he suffered all the most bitter tormentes both of bodie and soule for my sake 3. That he felt the horrible and dreadfull wrath of God thereby to make recompence for mine and others sinnes and to appease his ire and wrath against mankind These two are different To beleeue that christ suffered and to beleeue in Christ which suffered For that is to haue onely an historical faith of Christes passion neither to repose anie confidence in him but this is to beleeue not onlie that Christ suffered but also to repose and place our trust and confidence in Christs suffering and Passion OF CHRISTES PASSION THE Passion of Christ onelie doth followe next his conception and natiuitie 1. Because in his Passion consisteth our saluation 2. Because his whole life was a Passion suffering and calamitie Yet notwithstanding many things maie and ought to be obserued out of the storie of the whole race of his life on earth For that 1. doth shew This person to be the promised Messias seeing in him concur and are fulfilled all the Prophecies 2. That storie is a consideration or meditation of that humility or obedience which hee perfourmed vnto his Father The chiefe questions of Christes Passion are these 1 What Christ suffered 2 Whether he suffered according to both natures 3 What was the impellent cause of Christes Passion 4 What the final cause or end thereof 1 WHAT CHRIST SVFFERED BY the name of Passion is vnderstoode the whole humiliation or the obedience of his whole humiliation all the miseries
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
of the angels said hee at any time sit at my right till I make thine enimies thy foot-stoole Muchlesse will God speake this vnto man Obiection But it is said Reuel 3.21 To him that ouercommeth will J grant to sit with me in my throne Auns We shall sit there by participation where this must bee also granted that the same is the throne of the Father and the Sonne In the same throne many may sitte but not in the same dignitie And so christ will not giue that chiefe dignitie and glorie giuen him of his Father vnto any other Reply But to sit at Gods right hand is also to liue gloriouslie and blessedlie But this agreeth to vs. Therefore wee shall sit there Aunswer This is not a ful and sufficient definition because a blessed life agreeth both to vs Angels but the sitting at gods right hand doth not Whereupon these two articles are well adioined together He Ascended into Heauen he sitteth at the right hand of God the Father Now let vs in few wordes expound the definition which wee brought of Christes sitting at the right hande of the Father Christ sitteth then at the right hande of God the Father that is he is that person omnipotent by which the Father gouerneth al things immediatly But especially by which he defendeth the church against her enimies That this definition may be more ful and clear let vs briefly sift euery part thereof The Session therefore of Christ at the right hande of the Father is 1. The perfection of Christes diuine nature that is the equality of the Word with the Father which he did not receiue but euer had 2 The perfection of christes humane nature This perfection or excellency of Christes humane nature compriseth First The personall vnion of the humane nature with the Woord Coloss 2.9 In him dwelleth all the fulnesse of the godhead bodily Secondlie The collation or bestowing of giftes farre greater and more in number than are bestowed on al men or Angels and therfore in which he far excelleth both men and Angels Ioh. 1.16 Of his fulnesse haue al we receiued And cap. 3.34 God giueth him not the spirite by measure 3 The perfection or excellencie of the office of the Mediatour that is the Propheticall Priestly and Roiall function which christ now as the glorified Head of his church doth in his humane nature gloriously exercise in heauen This excellency of christs office is the very exalting of Christ in his Propheticall Priestly and Princely function that is the laying down of the infirmity of Christs humane nature and the perfection of glory which was due vnto Christ both in respect of his office as being a Prophet King and Priest in respect of his person as beeing God 4 The perfection of christs honour that is the adoration worship and reuerence which is yeelded vnto Christ both of men and Angels Heb. 1.6 Let all the Angels of God worship him Phil. 2.9 Hee hath giuen him a name aboue euerie name By these the like speeches are signified the partes of Christs sitting at Gods right hand But the name whereof is spoken in the wordes of the Apostle before aleaged is the excellencie of the person and office of Christ and a declaration of both by his visible maiestie that all may bee forced to confesse that this is the King by whom God ruleth all thinges So also did Stephen see him adorned with visible maiestie and glorie Christ had some partes also before of his excellency both of his office and of his person but he then came to the full perfection of all when being taken vp into heauen he was placed at the right hand of the Father By these partes nowe of christs sitting at the right hand of the Father the definition of his sitting may bee made more full in this wise when christ is said to sit at the right hand of the Father hee is saide to haue the same and equal power with the Father to excel all men and Angels in his humane nature both in giftes bestowed on him more and greater than on them as also in visible glorie and maiestie to shew himselfe Lord of men and Angels and of all things that are created In the name of the Father to rule and administer immediatly his kingdome in heauen and the whole world chiefely to gouern by his power immediately the church lastly to bee acknowleged and magnified of all as chiefe Lord and Head Many Obiections are by this definition refuted As 1. The Holy Ghost also is equal with God Therefore wee may truely say that hee also sitteth at the right hand of God Aunswere It doth not folow because the reason is grounded of an ill definition For although the Holy Ghost bee as well as the Father and the sonne Head and Lord and ruler of the Church yet doth it not agree to the Holy Ghost but to christ alone to sit at the right hand of the Father Because hee alone tooke humane nature was humbled dead buried rose againe ascended and is Mediatour And furder the Father woorketh immediately by the Sonne onely but by the holy Ghost the Father doth not worke immediatly but through the sonne For the same order is to be kept in their operation and working which is in the persons The Father worketh by him selfe but of himselfe because he is of none The Sonne worketh by himselfe not of himselfe because he is begotten of the Father The holy ghost worketh by himselfe but from the Father and the Sonne from whom he dooth proceed Therefore the father woorketh immediately by the Sonne because the Sonne is before the holy ghost yet not in time but in order but mediately the Father woorketh by the holy Ghost and therefore the Sonne is rightly saide to sitte at the right hand of the Father but not the holy Ghost 2. Obiection Christ before his Ascension was alwaies the glorious Head and King of the Church Therefore he cannot now be first after his ascension said to sitte at gods right hand Aunswere Againe this reason also is grounded vpon a bad definition Christ was alwaies glorious but hee was not alwaies aduaunced and exalted in the office of his Mediatorshippe to wit in his kingdome and priesthood Now first he began to haue the consummation and perfection of glory which before hee had not that is gloriously to rule and administer his kingdom and Priesthood in the Heauens Christ is called our Head 1 In respect of his perfection excellencie both as God and man And as concerning his godhead there is no doubt of it And as concerning his humane nature it is true because Christs humanitie is adorned with far greater gifts than is any creature especially by reason of the vnion thereof with the Word 2 Jn respect of his office and that 1 in regard of his merite then by reason of his power and efficacie For as the Head is the seat of al the exteriour and interiour senses wherein are seated
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
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
that vniuersall inuisible church which remaineth as yet in the field and is fighting on earth yet it is and lieth hid in the visible church And therefore there is almost the same difference betweene the vniuersal visible church and this Militant which is between the whole and a part Obiection If the whole be visible the part also is visible Aunswere That part is also visible as concerning the men Elected or as they are men and as they professe the doctrine of the visible church but it is not visible as concerning the godlinesse or faith of men or as concerning faith and repentaunce in men That this inuisible church militant here on earth is a part of the visible church is apparent euen out of this place of Paul Rom. 8.30 Whom the Lord predestinate them also he called This calling whereby the Lord calleth vs is of two sortes inward and outwarde the inwarde Sainct Paul saith was wrought according to the purpose of sauing men and the Elect are called by both Hypocrites are called onelie by the outwarde calling And in respect of this outwarde calling is the church called visible and the Church of the called wherein are hypocrits also But the inuisible is called the company or church of the Elect and chosen The Church of the old Testament and the New There is also another diuision of the Church into the Church of the olde Testament and of the newe The church of the olde testament is a companie or congregation embracing the doctrine of Moses and the Prophets and making profession that they will embrace in Iurie the Mosaicall ceremonies and keepe them and as well in Iurie as also out of Iurie embrace the thinges signified by those ceremonies that is beleeuing in the Messias which was to bee exhibited The church of the newe testament hath not these differences because all beleeue in the Messias already exhibited This Church is a companie embracing the doctrine of the Gospell vsing the Sacramentes instituted by Iesus christ beleeuing in him being exhibited the tru Messias 3 What are the tokens or marks of the Church THE markes of the true Church are 1. 1 Profession of the true doctrin Profession of the true vncorrupt rightlie vnderstood doctrin of the Law Gospell that is of the doctrine of the Prophetes and Apostles There concur withal oftentimes errors but yet notwithstanding this marke is sure if the foundation be kept albeit stubble be builded thereon yet so that those errors or stubble be not maintained 2. 2 The right vse of the sacraments 3 Profession of obedience to the doctrine The right and lawfull vse of the Sacramentes 3. Profession of obedience to the doctrine or ministerie Obiection In manie churches which professe true doctrine this third marke is not seene therefore they are no churches Aunswere 1 There are manie in them who indeed yeeld and endeuor to yeeld obedience 2. Al obey acknowledging by their profession that sinnes ought not to bee maintained But it is necessarie that this third mark should be added because they shoulde mocke God who woulde saie that they receiued this Doctrine of Christ and would not frame their liues according vnto it Matth. 28.19 Goe and teach all nations baptizing them in the name of the Father and the Sonne the holy Ghost Teaching them to obserue all thinges whatsoeuer I haue commaunded you In these woordes of Christ are all those three markes of the Church conteined Obiection 2. Not all that challenge these markes are the Church because all haue them not though they challenge them But those which all Schismatiques and heretiques doe challenge vnto them are not the markes of the true Church But all of them do challenge these vnto them therefore they are not the markes of the true Church Ans I denie the Maior For we are not to see whether they chalenge theÌ„ but whether they haue them So also woulde it follow that the heauenly blessings which are proper to the true Church are theirs also because they challenge them Obiect 3. Without which the church cannot bee that is a marke thereof But without the ordinarie succession of Bishops the church cannot be Therefore it is a marke thereof Ans By ordinarie succession in the ministerie The ordinarie succession of Bishops no necessarie marke of the Church is meant the succession of ministers in the same true doctrine and administration of Sacramentes And if the proposition bee so vnderstoode it is true for such a succession is nothing else than those notes which wee haue put But in the conclusion of this obiection is vnderstoode that there shoulde bee an ordinarie succession into the same place whether they teach the same doctrine or a diuerse from it And so also it should be a tying of the Church to a certaine Citie Region and so foorth Saint Augustine against Manichaeus his Epistle cap 5. sheweth how he was brought to the faith of the Catholique Church For hee saith That hee obeied the catholiques when they said Beleeue the gospell and there he bringeth forth that common saieng I woulde not beleeue the gospell except the autoritie of the catholique church mooued mee thereunto By the testimonie therefore of the church he was mooued to reade the gospell and to beleeue that heauenlie doctrine was conteined therein But doth hee after hee beleeued the gospell promise that hee would beleeue the church more than the gospel if the church determine or propound anie thing which is either contrarie to the gospell or can bee prooued by no testimonie of Scripture This doubtles Augustine neuer meant Naie elsewhere he denounceth Anathema and biddeth a curse come to them who declare any thing besides that which wee haue receiued in the writings of the Lawe and Gospell And in the selfe-same place he witnesseth That he because he beleeueth the Gospell cannot beleeue Manichaeus for that hee readeth nothing in the Gospell of Manichaeus Apostleship Therefore traditions or ordinances of the church bring vs vnto the scripture and ty vs to that voice which soundeth in the Scripture The Papistes wrâ—ngling about Traditions But here it must bee obserued howe honestly and fairely the Papistes deale For wheresoeuer they meete with the word Tradition that by and by they wrest to their traditions which can not bee proued out of the worde of god As when Paul saieth 1. Cor. 15.3 J deliuered vnto you that which J receiued straight waies they crie out heare you traditions I heare but reade on there in the woordes folowing Paul him-selfe by writing declaring what those traditions are J deliuered vnto you how that Christ died for our sinnes according to the scriptures And that hee was buried and that hee arose the third day according to the scriptures Pauls traditions written verities and registred scriptures Heare you heare Pauls traditions to bee doublie thinges written For first they were taken out of the scripture of the old Testament Secondly they were committed to
writing by S. Paul himselfe So Paul saith of the Lordes supper 1. Cor. 11.23 I haue receiued of the Lord that which also J haue deliuered vnto you But this tradition after the Euangelistes himselfe also hath set downe in writing The Iesuites cite the saying of Paul 2. Thes 3.6 Withdraw your selues frō euery brother that walketh inordinately and not after the tradition which hee receiued of vs. But a little after in the same chapter hee describeth what tradition he meaneth as it is manifest to him that looketh on the place And yet will they thence prooue that many thinges are to bee beleeued which can not bee proued by anie testimonie of Scripture The like impudencies they shewe in another testimony taken out of Luke Act. 16.14 They deliuered them the decrees to keep ordained of the Apostles Elders which were at Jerusalem When a little before Cap. 15.23 he witnesseth that those decrees were set downe in letters written by the Apostles But wee are to keepe and hold the notes and marcks before set downe First in respect of Gods glorie that enimies may be discerned from Sonnes Secondly In respect of our own saluation that we may ioine our selues to the true Church For there are three sorts of men 1 They who openly professe and declare themselues to be enimies 2 Hypocrits 3 The company of the Elect chosen 4 Why the Church is called holy and Catholicke THE Church is called Holy The church holy in respect of Christs holinesse imputed and their own begun Catholique in respect of place and time 1 Because Christes sanctification is imputed vnto it 2 Because al his members haue begunne al the parts of obedience It is called Catholicke 1 In respect of places because it is spread through the whole world For there is one Vniuersall Church of all places degrees of life neither is it tied to a certaine place kingdome or to certain succession 2 In respect of times Because there is but one true Church of all times which also is at all times so Catholicke as that it is dispersed through the whol world nether is at any time tied to any certain place Jt is not called Catholicke because it possesseth many kingdomes For Catholicke is a title giuen vnto the Church in the Apostles time for before time the Church was limited within narrowe bondes Nowe that there is but one Church of al times and ages from the beginning of the world vnto the end it is out of doubt For 1 It is manifested that the Church hath euer been Neither can Abrahams daies be obiected as if before he was called there had beene no worship of the true God in his familie and himselfe had beene after his calling alone without anie others For before his calling he held the foundations and grounds of Doctrine of the true God though it were darkned with superstitions mingled therewith Againe Melchisedec liued at the same time who was the Priest of the most high God and therefore neither was Abraham after his calling alone but there were others besides him worshippers of the true God whose priest was Melchisedec 2 That the Church as it hath beene euer so shall also continue euer appeareth by these testimonies Isay 59.21 My woordes shall not depart out of thy mouth nor out of the mouth of thy seed Ier. 33.20 If the night and day may bee chaunged then shall my couenant also be changed Mat. 28.20 I am with you alway vntill the end of the world Moreouer Christ was euer and euer shal be King Head and Priest of the Church Wherefore the Church was euer and euer shall be And hence also it is manifest That the Church of both testaments is one and the same that which is confirmed also by the article folowing For Christ is the sanctifier of his Church who is common to men of both testaments Hither appertaineth the Question of the authoritie of the Church Which I omit In this we wil consider here onely that opinion or saying The church doth not erre How the church may bee saide not to erre Which is true after this sort First the whole doth not erre though some members thereof doe er Secondly it doth not erre Vniuersally although in some pointes of Doctrine it may Thirdly It erreth not in the foundation 5 In what the Church differeth from the common-weal 7 Differences betweene the Church and common-weale THE Church differeth from the common-weal 1. Because common-weales are distinct and kingdomes of the world in diuerse places and times The Church is alwaies one and the same at all times and with all men 2. The kingdomes and states of the world haue many Heads or one chiefe Heade and many other inferiour Heades besides and that on earth The Church hath but one and that in heauen 3. The common-wealth is gouerned by certaine lawes made for the maintenance of outwarde peace and tranquillity The Church is ruled by the Holy Ghost the worde of God 4. The common-wealth or ciuill state requireth outward obedience onely The Church requireth both as well inwarde obedience as outwarde 5. In ciuill states and common-weales there is power and libertie to make new lawes positiue by the authoritie of the magistrate the violating of which lawes bindeth mens consciences and deserueth corporal punishmentes The Church is tied to the woorde of God vnto which it is not lawfull to adde ought or to detract ought from it 6. The ciuill state hath corporall power where-with it is armed against the obstinate disobedient For he may and ought by force to curb these and to punish them by the sword The Church punisheth by denouncing of Gods wrath out of the worde of God 7. Jn the Church are alwaies some Elect Holie but not alwaies in the common-wealth 6 Whence ariseth the difference of the Church from the rest of mankinde THE cause of the difference is the Election of God Election putteth the difference betweene the Church and others Act. 14.16 Jn times past god suffered all the Gentiles to walke in their owne waies Rom. 9.18 God hath mercie on whom he will and whom he will he hardeneth Ioh. 6.37 Al that the Father giueth me shal come to me Rom. 8.29.30 Those which hee knew before he also predestinate to be made like to the Image of his Sonne and whom he predestinate them also he called By these wordes we are also taught that the promise of grace is generall in respect of the Elect or beleeuers God verilie would haue all to be saued and that Rom. 11.7 1 Jn respect that he loueth the saluation of all But the Elect only haue attained to that saluation 2 In respect that he inuiteth al to saluation But the rest haue beene hardened The Efficient cause then of this difference is the Election of God willing to gather vnto himselfe a Church in earth Secondly the Sonne is a mediate executour of this will and purpose The holy ghost immediate Thirdly The
is begunne by the holy Ghost neither is confirmed by the Word but by an inward working and efficacie and they who are borne in the Church to those in their infancie appertaineth the couenaunt and the promise 4. The Woorde is necessarie and sufficing vnto saluation in them who are of an vnderstanding age 4 In their necessitie For faith commeth by hearing But the Sacraments are not preciselie and absolutelie necessarie vnto all For that saying of S. Augustine is most true Not the want 5 In their manner of working 6 The word may be effectuall without the sacraments but not the sacraments without the Worde 7 The Worde is confirmed by the sacraments 8 The Word may not be preached vnto Infants some sacrameÌ„ts may bee giuen them but the contempt of them condemneth 5. The Sacraments by gesture the Woorde by speech declareth vnto vs the will of God 6. The Woorde may be without the Sacraments as both in priuate and publique expounding of the scripture and that effectually also as was apparent in Cornelius Act. 10. But the Sacraments cannot be so without the Word 7. The Woorde is that which is confirmed by signes annexed vnto it the Sacraments are those signes whereby it is confirmed 8. The Word is to bee preached vnto those onelie who are of vnderstanding the Sacraments are to be giuen vnto Infants as Circumcision and Baptisme Austine saide That a Sacrament is a visible Word most brieflie and most aptly expressed he both the agreeing differing of the Word Sacraments For when he saith That a Sacrament is a Word he sheweth in what the Worde Sacraments agree which is in that they teach the same When he addeth Visible he sheweth the difference that is that they differ in rite ceremonie 5 How the sacramentes of the olde and new Testament agree and how they differ The Sacraments of the old and new Testament differ 1 In rites 2 In number 3. In signification THey differ first in rites whereof chaunge alteration was made at christs coÌ„ming that thereby might be signified the ceasing of the old TestameÌ„t the beginning or succeeding of the new Testament 2. They differ in multitude and number There were mo and more laborious here fewer and more easie rites 3. In signification Those signified christ to come these Christ that was come The significatioÌ„ is diuerse as the circumstance of time is diuerse which the sacraments of the old and new Testament signifie For the sacramentes of the old church signified the time to come of christ which should come our sacramentes signifie the time past of Christ already manifested in the flesh 4. In the persons whom they bound 4. Jn binding and obliging men The old bound only Abrahams posterity ours bind the whole church of all nations countries 5. In continuance 6. In clearnes 5. Jn continuaunce The ould were to endure but vntill the comming of the Messias the new vntill the end of the world 6. Jn clearenesse Those are more obscure and dark because they signifie things to be manifested but these more clear and plaine because they signifie thinges already manifested They agree 1. In the Autor 2. In substance They agree 1 Jn the author 2. Jn the thinges signified or in substaunce For by the sacramentes of both testamentes the same thinges are offered signified and promised vnto vs euen remission of sinnes and the gift of the holy ghost and that by christ alone This is prooued in the Epistle to the Hebrues Jesus christ yesterday and to daie the same is also for euer But these are not in respect of rites and ceremonies the same therefore they are the same in respect of the thing by them signified 1. Corinth 10.2 The Fathers vnder the Lawe were baptised in the cloude and in the Sea and did al eate the same spiritual meate Coloss 2.11 By christ ye are circumcised with circumcision made without handes that is In Baptisme we receiue the same benefites which they did in circumcision without Christ therefore who is the thing signified of all the sacramentes both of the ould and newe testament no man was euer saued or now is or euer shall be saued Whence it followeth that the Fathers in the old testament had the same communion with christ which also we haue that it was no lesse signified confirmed then vnto them by the word and sacraments than it is now vnto vs in the new couenaunt Wherefore it is not only idolatry to seeke another communion of christ than is in the word but also to seek another communion of christ in the sacraments of the new Testament than which was in the sacraments of the old testament 6 What the sacramental vnion is THE foundation or matter in the Sacraments are the rites ceremonies or externall visible actions instituted by God which are perfourmed by men after a certaine solemne maner are called by a relatiue or respectiue name signes or sacraments The terme respected or correlatiue is Christ al his benefits or the internal spiritual working of God in vs according to the promise of the gospell this is called the thing signed or signified by the sacrament because it is signified and confirmed by the outward rite The relation it selfe that is betweene these which maketh both to become relatiues or respectiues being in their own nature absolute thinges is the order instituted by God the signifieng of a spirituall thing by a corporall thing and the sealing of the thing signified The correlatiues are the things signified and the signes Heereby now appeareth that this coniunction of thinges with their signes or sacramentall vnion is not corporall or local Nowe this vnion consisteth in two things 1. Jn a similitude and proportion of the signes with the thinges signified 2. In the ioint-exhibiting or receiuing of thâ— thinges and in the lawfull and right vse The faithful onely in the lawful and right vse receiue the signs of the ministers and the things signified of Christ and when we so receiue both that is the signe and the thing signified the same is called sacramental vnion For in these it consisteth and not in a presence of the thing and the signe in one and the same place and much lesse in any transmutâ—â—ion or transsubstantiation Sacramentall vnion therefore is such as agreeth to all sacraments and such as was the vnion of Christ with the ould sacraments such is it also now A sacrament is a respectiue or relatiue word The foundation we said to bee a ceremony instituted by GOD Christ or the communion of Christ and al his benefits are the terme The relation is the ordination of that rite or ceremony to the thing signified that is both Christ himselfe his benefits or the coÌ„munion and participation of christ and his benefits For in euery sacrament are these two the thing signified and the signes Now the thing and the sacrament differ as the relatiue and the
vnto Moses in the Cloud and in the Sea 5 Baptism is instituted to signifie the vnity of the Church 5 To signifie the vnitie of the Church therfore is a confirmatiō of this article I beleue the catholike church This end neuerthelesse may be contained vnder the first as also that that Baptism is a binding of the mēbers of the church among thēselues to mutual loue Because when Baptism seuereth the members of the church from others it doth also ioine and vnite them among themselues 6 It is instituted to be a token Symbole of our receiuing entrance into the Church like as in the first end of Baptisme 6 To be a token of our entrance into the church which is a distinguishing of the Church from al others For these are opposed contradictory to be not to be in the Church to enter not to enter into the Church Hither appertaine all those places in which those who were become Christians are said to haue bin presently Baptized Wherefore the Supper also is giuen only to them who are baptized for they onely are receiued into the church 7 Jt is instituted to be a means of preseruing propagating the doctrine of the free promise through the death of christ 7 To be a means of preseruing publishing more largely the Doctrine of Gods free promise that the baptised may haue occasiō to teach learn who is the autor what is the meaning or signification of Baptisme 3 What is the sense and meaning of the words of the institution of Baptisme THE confirmation of the Definition and chief ends of Baptisme is conteined in the woordes of the institution which are read in S. Matthew and S. Mark Goe and teach all Nations baptizing them in the name of the father and the sonne and the holie ghost He that shall beleeue and shall be baptized shal be saued but he that wil not beleeue shall be damned These are briefly to be expounded and declared Teach all Teach all and not some nations neither Abrahams posteritie onely Here is the difference of the sacraments of the old and new Testament For Christ did not institute this new sacrament for the Iewes onely to whom properly did belong the old sacramēts but to all others also succeeding Baptising them That is all who by your doctrine come vnto me are made my Disciples And among them are numbred the Infants also of such as come vnto Christ or are Christes Disciples For their Infants also are Disciples as being borne in the schoole of Christ For to bee borne in the Church serueth to the Infants insteede of their profession The woord is to go before the Sacramentes The order here is to be noted and obserued Hee willeth first that they be taught and after that they be baptised Wherefore hee will not haue the sacraments to bee dumbe but signifieth that the woord ought to goe before and then the sacraments to follow In the name of the Father and the sonne and the holy ghost These wordes Jn the name signifie 1. That Baptisme was instituted by the common commandement and autoritie of these three and that these three persons doe command that they who will bee members of the Church be baptised Wherefore it is of like force when the Minister baptiseth as if God the Father the Sonne and the holy Ghost did baptise And hereof also it is manifest that these three persons are the three subsistentes or persons of the Godhead 2. They signifie that these three persons confirme vnto vs by their owne testification that they receiue vs into fauour and performe that vnto vs which is signified by baptisme which is saluation if we beleeue and be baptised Where is noted the second ende of baptisme 3. To be baptised in the name of the Father the sonne and the holy ghost i◠That hee which is baptised be bound to the knowledge faith worship trust honor and inuocation of this true god who is the Father the sonne and the holy ghost This is the third ende of baptisme which Paul also in these wordes declareth Were yee baptised into the name of Paul As if hee should say Ye ought to bee his to whom ye haue giuen your name and bound your selues in Baptisme 4. Baptising them in the name of the Father the sonne and the holy ghost that is Baptising them by inuocation of the three persons inuocating the name of the father the sonne and the holy ghost vpon them Which three persons receiue vs into fauour And the Father verily receiueth vs into fauour for the sonne by the holy Ghost whome the sonne giueth vs from the Father Hee that shall beleeue This is added vnto the promise For they who are Baptised can not receiue that which is promised and sealed in Baptisme but by faith And in these wordes is noted briefly the right vse of Baptisme in which right vse the sacraments are ratified But in whatsoeuer corrupt and vnlawfull vse and administration the sacraments are no sacraments but are sacramēts to them onely who receiue them with a true faith And shall bee baptized Hee woulde confirme vs also by the outwarde signe and therefore this is added shall be baptised that wee may know that not onely by faith but by the outward signe also we are assured that wee are of the number of them who shall bee saued Vnto both both vnto Faith and vnto baptisme the promise is adioyned but after a diuerse manner vnto faith because it is the onely instrument whereby the merit of christ is apprehended vnto Baptisme because it is the signe and token of this benefit Hee shal be saued That is let him that is baptised know that hee hath if he beleeue those benefits which are signified by the externall rite namely that he is iustified and regenerated Hee that will not beleeue shall be condemned that is although he be baptised The vse of the sacrament without faith doth not saue Therefore with faith it doth saue The want of the sacrament doth not condemne yet so as that want of the sacrament be without contempt For not the want but the contempt of the sacraments condemne as which can-not possibly be where faith is And hence it cōmeth that if we cōuert this proposition He that shall beleeue and be baptised shall bee saued wee can-not reteine both necessarily Now wee conuert it thus Hee that shall be saued shall beleeue and be baptised this proposition is not necessarie because some may bee saued which are not baptised but none can bee saued which do not beleeue Wherefore there is not the same necessitie of faith and the sacraments The sacraments are then necessarie when they may bee had according to the ordinance and institution of God For the contempt of the sacrament when it may so be had is repugnant vnto faith Obiection Christ attributeth saluation both to faith and to baptisme Therefore in conuerting the proposition wee must affirme both
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
gift of thine hand Nowe that offering was called so beeing as it were a yearely tribute which yet was no exaction but giuen freely Others interprete it to bee a sufficiency which is that there shoulde bee giuen so much as was sufficient and perhaps this is the truer because Deut. 15. The Lord commaunded the Jsraelites that they shoulde open their hande vnto the poore and should lend him sufficient for his neede This the Chaldee Paraphrast interpreteth to be Missah Hereof our men thinke that it was called Missa as if it were a tribute and free offering which shoulde bee euerie where offered vnto God in the church for the liuing and the dead But this is not of any likelihood to be true It is manifest indeede that the church hath borrowed some words from the Hebrews as Satan Osanna Sabaot Halleluia Pascha and such like But those words came not to the Latin church but by the greeke church and those woordes are found in the greeke testament when first it was written in greeke And therefore we haue no Hebrue woords deriued vnto our Church which the greeke church had not before vs. If also wee will search the greeke Fathers the woorde Missa will neuer be found to haue bin vsed by them Therefore I think not that the woord Missa was taken from the Hebrewes But Missa which doubtlesse is a latin woorde by original Tertul. li. 4. contra Mar. Cypr. de bono patient epist 4. li. 3. seemeth to haue beene taken from the Fathers who vsed Remissa for Remissio as Tertullian We haue spoken saith he of a de remissa peccatorum remission of sinnes And Cyprian He that was to giue b daturus remissam peccatorum remission of sinnes did not disdaine to bee baptized And againe hee vseth the same word Hee that blasphemeth against the holie ghost hath not remission of sinnes Wherefore as they said Remissa for Remissio so they seeme also to haue said Missa for Missio And therefore they called that Missa which was don after the missioÌ„ or sending away of the catechuments We reiect both the name and the thing For this woorde dooth not agree vnto the Lords Supper because the Lords Supper hath nothing common and agreeing with the name of Missa albeit it was vsed of the auncient writers Moreouer we haue no need of this name For we haue other words for this pvrpose most conuenient and agreeable The repugnancie of the Masse with the Lords supper NOW let vs see the differences of the Supper the Masse those most contrarie one to another such as in respect whereof the Masse ought to be abolished 1 The Popish Masse is a manifold chaunging or abolishing rather of the rite instituted by Christ. For it taketh away the cup from the people and addeth manie toies when as notwithstanding no creature hath anie power to institute anie sacraments or to change or abolish the constitutions and ordinances of God 2 The Masse transformeth the signe into the thing signified For it denieth that there is anie breade and wine remaining but saith it is the flesh and bloud of Christ substantiallie which is flat repugnant to the nature of the Lords supper 3 In the Masse the Papists make other heauenlie gifts to be than which are found in the word and other sacraments or in the promise annexed vnto them As where the Masse-Priestes faigne that the Masse doth merite euen by the work it selfe wrought that is through the external rite and action both for him that celebrateth and for others not onelie remission of sinnes but the healing also of men oxen swine and cattle diseased and so withall they coine this too that forsooth those signs of bread and wine are a sacrament euen without the vse also and administration Likewise they wil haue other things to be in the Masse than are in anie sacrament which is the very carnal descending abiding of Christs bodie therein which is contrarie to the nature of al sacraments 4 The Masse is repugnant to the sacrifice of Christ the supper confirmeth and testifieth that we are iustified for the alone sacrifice of Christ wrought and finished on the Crosse but the Masse contrarie to the testimonies of scripture maketh moe propitiatorie sacrifices this is their treading and trampling Christs bloud vnder foote when they say it hath not merited perfect remission of our sinnes Obiection The Masse is called a sacrifice of the Papistes and likewise the supper is called a sacrifice by the Fathers therefore the Fathers were Papists Auns The Papists call the M sse a propitiatorie sacrifice The fathers cal the supper a sacrifice and so it is but an Eucharistical or thankesgiuing sacrifice Againe it is euen that same sacrifice which Christ offered in such sort as the bread is the bodie of Christ The Papists will haue it to bee a diuers sacrifice whereby is obtained remission of sinnes Nowe it is one thing for the same sacrifice to bee often offered and an other thing for one sacrifice to bee once offered and that sufficient to take away all sinnes This sacrifice alone is sufficient for remission of sinnes and this sacrifice with others is offered for sinnes these speeches are contradictorie 5 The Masse is repugnant to Christes Priesthoode because hee is the onely high Priest who hath power to offer himselfe The Pope with his companions most impudently pulleth this honor to himselfe For these deceiuers and lying men feigne with great contumely and despite to christ that they offer again christ vnto the Father and that they alone are worthy men to offer christ vnto his Father when yet no man no Angel neither any creature is of that dignity and worthines as that hee may sacrifice the sonne of God For the Priest is abooue the sacrifice they therefore who will bee the Priestes to offer christ mount and lift themselues aboue him Obiection The Priâ—stâ— staie not but offer onelie and present the sonne vnto the father that for his sake he may remit vs our sinnes and so they onelie applie that one and onelie sacrifice of christ Aunswere It is inough that they say that they offer Christ with their hands For 〈◊〉 â—emaineth that they make themselues Priests Neither is it materiall that they deny that they slay Christ Many thinges were offered of olde by the Priests which were not slaine neither were of that qualitie but were onely offered as cakes liquid offrings burnt offrings such like The Iewes indeede slew Christ but they did not sacrifice him but Christ himselfe was willingly slaine therefore sacrificed himselfe Heb. 9.14 Christ through the eternal spirite offered himselfe without spot to God and verily hee offered himselfe once a sacrifice vnto his father for vs. Heb. 9.28 Christ was once offered to take away the sinnes of manie and to them that looke for him shall hee appeare the second time without sinne vnto saluation Heb. 10.12 Christ after he had offered
one sacrifice for sinnes sitteth for euer at the right hand of God Now the Papists contrarie to these manifest places of scripture will haue Christ to be often offered in the Masse 6 The Masse is repugnant to the doctrine of grace and iustification which teacheth that in this life onelie is the time of obteining fauour by faith alone for the onelie merite of christ The papists neglecting faith which they haue no knowledge of reiecting Christs merit substitute in place thereof this idolatrous inuention For through and for this sacrifice of the Masse and so for this worke as they speake wrought they maintaine that the dead also obtaine remission of sinnes 7 The Masse is repugnant vnto the articles of our faith concerning the true humanitie of christ concerning his true ascension into heauen and his returning from thence at the day of iudgement For they make a corporal presence of christ in the Masse saying that christ is inuisible present vnder the forme of breade and wine the substance of the bread and wine beeing abolished as often as the Masse is celebrated and this presence of Christ is corporal when the accidents onely of the signe remaine Jt is contrarie also to the nature of sacraments which permitteth not the substance of the signs to be abolished neither requireth any naturall connexion of the signes and things and therefore neither is it required in the Supper which leadeth vs to christ crucified and raigning in heauen and from thence communicating himselfe vnto vs. 8 The Masse is contrarie to the communion of Saintes with Christ. For it imagineth an execrable inuention which is that Christes bodie doth descend into our bodies and remaineth as long within our bodies as the formes remaine of bread and wine But the supper reacheth that wee are made members of Christ by the holy gh st and ingraffed into him 9 The Masse is repugnaunt to the true worship of God because it maketh Christ to be there corporally present so by consequent there to bee worshipped Euen as of ould before his ascension it was not onely lawful but in duty required that Christ should be worshipped in whatsoeuer place hee was and so also did his Disciples alwaies worship him when he was present as also when he ascended from them but after his ascension they did not from that time adore worship him turning vnto any one particular place more than other Wherfore seing the Papists in their Masse tie the worship and adoration of christ vnto a thing whereunto christ himselfe by expresse word hath not tied it they professe them selues to be idolaters and doe no lesse absurdly and impiously in this than if they should worship Christ at a wal or if they should worship a piller falling downe before it Which we prooue 1. Because no creature hath power to ty the woorshippe of God to anie thing or place wherein God hath not commaunded by expresse word himselfe to be worshipped and wherein God hath not promised to hear vs. And hereby is the cause of that difference plainly scene why the Iewes directing their praier to the propitiatorie or mercy seat did notwithstanding withall in spirite worship the true God and were by promise from him assured to bee head but worshipping in Dan and in Bethel and in the high places and in the temple of Samaria were idolaters not knowing what they worshipped Ioh. 4 22. Yee worship that which yee knowe not we worship that which we know for saluation is of the Iewes and the cause of this thing is more at large declared in the second of Kinges cap. 17. 2. Because in the newe testament all worshippe which is tied to anie certaine place on earth is vtterlie taken awaie and spiritual worship onlie required stirred and kindled by the holy ghost and doone with a true faith and knowledge of God Ioh. 4.21 The houre commeth when ye shal neither in this mountaine nor at Jerusalem worship the Father In these words Christ doth plainely take away worship tied and restrained to any certaine place on earth Wherefore wee must also take away and haue in detestation this impious inuention of christs corporal presence in the Masse or in the breade and wine For this being but that christ is in bodie present in the bread whether it be said to be done by transubstantiation or by consubstantiation the popish adoration standeth fast and of the contrarie side the presence of Christs body in the breade is taken away if wee take away this foule and shamefull Popish adoration of Christs bodie lying couertly by their iudgement vnder the formes of bread and wine Now withall wee are here to obserue What it is to worship christ in the bread namelie to direct our worshippe in soule minde cogitation and as much as may be in the motion of our bodies to the place in which the bread is and turning thereto to yeelde reuerence vnto christ as if hee were present there m re than else-where So of olde they worshipped God at the Arke turning thereto with their mindes and as much as might be with their external grace and inclination of bodie 1 OBiection The Masse is an application of Christes sacrifice Therefore it is not to be taken away Aunsw I denie the Antecedent because wee applie Christs merit by faith onely Obiect 2. There must bee a perpetuall sacrifice in the Church because Jsai foretoldâ— that it should bee from sabbath to sabbath Aunswere There must indeed be a perpetuall sacrifice in the church which is the sacrifice of thankes-giuing 1. Because it is a remembraunce of Christes sacrifice 2. Because almes were giuen in the primitiue church after the supper was ended which were a sacrifice 3. The supper also is an Eucharistical or thankesgiuing sacrifice For a propitiatory sacrifice the Fathers neuer dreamt of 6 What is the right and lawful vse of the supper THE right and lawfull vse of the supper consisteth in three thinges 1. When the rites and ceremonies instituted of CHRIST are reteined and obserued yet so that they bee not obserued of one or two priuatelie but that in a conuenient and lawfull assemblie of the church the breade be broken distributed and receiued and the wine giuen to all that communicate in remembrance of Christes death that is for confirmation of their faith and to shew their thankefulnesse 2. When the rites are obserued of those persons for whome Christ did institute them that is when the bread and wine is distributed and receiued of others of whom the Lorde woulde haue it receiued namely not of his enemies but of his Disciples which are the faithful For the obseruing of the rite without faith and repentance is not the vse but the abuse of it 3. When the supper is receiued for the right end which is in commemoration and remembraunce of the Lordes death 7 What the wicked receiue in the Lords supper THE wicked receiue 1. The bare signes onely namely bread and wine 2. They receiue those signes
as his Doctrine should bee heard so also the right and lawfull vse of his sacraments should bee seene and behold in the publicke meetings and assemblies of the Church because god will haue both these to bee markes whereby his Church may be knowen discerned from other sects and peoples Againe as the woord so also the sacraments are an instrument or exercise to stirre and maintaine in vs faith and godlinesse They are also a publicke profession of our faith and thankefulnesse towardes God and a part of Gods publicke worship in the Church Therfore the vse of them is most agreeable and fit for the Sabboth day 5 Publicke Jnuocation of God whereby we ioine our confession thankes-giuing praiers desires with the Church For god will be inuocated not only priuately by euery one but also publickely by the whole Church for his owne glory our comfort that so we may the lesse doubt that God will hear vs seeing he hath promised to heare not onely vs but also others and the whole Church praying for vs together with vs. For therefore hath God annexed a speciall promise vnto publicke prayers Mat. 18.19 If two of you shall agree on earth vpon anie thing whatsoeuer they shal desire it shal be giuen them of my Father which is in Heauen For where two or three are gathered together in my name there am I in the middest of them And giuing of thankes and praise vnto God is promised vnto God as a speciall woorship Ps 22. Jn the middst of the congregation will I praise thee And the same is commanded 1. Cor. 14. When thou blessest with the spirite how shal he that occupieth the roome of the vnlearned say Amen at thy giuing of thankes seeing he knoweth not what thou saiest And 1. Tim. 2. I exhort that first of al supplications praiers intercessions and giuing of thankes be made for all men Now whereas Christ else where commandeth that when a man praieth Mat. 6.6 he enter into his chamber when he hath shut his doore pray vnto his Father which is in secret he by these words doth not condemne and forbid publicke praiers but hypocrisie and ostentation and fained godlinesse which the woordes testifie that goe before When thou praiest be not as the Hypocrits Now hypocrisie is a faigning and an ostentation or shew of Godlinesse We are here furder to obserue that in this commandement is prescribed the publicke inuocation of the Church but that which was in the former commaundement prescribed is the priuate inuocatiō which concerneth euery particular man 6 To bestowe almes that is to performe the duties of loue and charity thereby to sanctifie the Sabboth in shewing our obedience which wee yeelde vnto the Doctrine Hither appertaineth the sermon of Christ concerning the sabboth wherein he declareth against the Iewes whether it be lawfull to doe good on the sabboth daie And whereas God will haue this Sabboth to be kept all our life time yet will he haue examples and testimonies thereof to bee shewed especially on the externall or ceremoniall Sabboth day that is at those times which are allotted to the teaching and learning of Gods worde For if neither at that time any man shewe his desire of obaying God when Gods Doctrine soundeth in his eares and when God willeth vs surceasing omitting all other cares to meditate on Godlinesse amendment of life he giueth a token that he will farre lesse doe it at an other time Therefore hath it beene alwaies the custome in the Church to bestowe almes on the Sabboth day and to performe the workes of charity towardes those that are in want Nehem 8.10 Send part vnto them for whom none is prepared for this daie is holie vnto our Lord. 7 The honour of the ministerie of the Church or our obedience towardes the whole ministerie in life and manners and this is the morall Sabboth Nowe that obedience towardes the ministery comprehendeth many things First reuerence that is an acknowledging of Gods order and will in the ordeining and maintaining of the Ministery and in the gathering of his Church by it that is a declaration both in woords and deeds of this our acknowledgement iudgement of the Ministery 1. Cor. 4.7 Let a man so thinke of vs as of the Ministers of christ and disposers of the secrets of God Secondly loue whereby wee gladly both frequent diuine assemblies and heare learn the Doctrine of the church and wish well vnto the faithfull Ministers of the Church not onely in respect of that duty of charity which we owe but also in respect of the ministerie which they discharge Psal 84. How amiable are thy Tabernacles My soule longeth yea fainteth for the courts of the Lord. Thirdly obedience in those thinges which are belonging vnto the Ministerie Hither belong the workes of loue towards God and our neighbour euen the whole life of a Christian which is that spirituall or morall Sabboth For to hold and celebrate that spiritual Sabboth is in the direction and ordering of our life to obey the voice of God speaking by the ministerie of the Church For God will therefore haue the true doctrine to be learned of vs that we may obey it Iam. 1. Bee yee doers of the woord and not hearers onelie deceiuing your owne selues Fourthly Thankefulnesse that is such duties as tend to the preseruation and mainteinance of the ministery Ministers and Schooles For if God will haue ministers to be in his church he will also that euery one according to his ability helpe forwarde and furder the maintenance of the Ministerie Schooles of learning doe his endeuor that the ministers teachers school-masters be honestlie prouided for Hither appertain Moses Lawes of the first-born of first-fruits of tithes such like offerings which were alotted to the Priests Leuites by way of stipend whereby they might sustaine their owne life their houshould that so they might wholly bee employed in the ministerie And albeit the circumstances of these lawes are abolished yet the generall remaineth for euer because God wil haue his ministerie to bee maintained to the end of the world Fiftly lastly Lenitie and moderation in bearing with such infirmities of the ministers as doe not enormously or manifestly corrupt or hinder the ministery hurt the church by offence 1. Tim. 5.19 Against an Elder receiue none accusation but vnder two or three witnesses Seeing then this is the sanctifieng keeping holy of the Sabboth it followeth that those works must needs be contrary to these whereby the Sabboth is broken prophaned 6 How the sabboth is broken or prophaned THE sabboth is prophaned when either it is not at al sanctified or is not sanctified aright but such works are done as hinder the ministerie or are contrarie vnto those woorks which belong to the sanctifieng of the sabboth and were euen nowe rehearsed Wherefore the parts of the profaning of the sabboth shal be those which are opposed vnto the parts
wil vs to desire it But God willeth vs to craue in this life and to desire the perfect fulfilling of the Law 1. Because he wil at length effectuate it in those that desire it therefore hee will giue it vs after this life if wee desire the same here truly and from our heart 2. That we may now goe forward in godlinesse and that the studie of liuing according to the prescript of Gods law may bee daiely more and more kindled and confirmed in vs. 3. That by this desire of fulfilling the Lawe God maie exercise vs in repentance and obedience OF PRAIER THE chiefe Questions hereof are 1 What praier is and howe many sortes there are of praier 2 Why praier is necessary 3 What is required to true praier 4 What is the forme of praier by Christ prescribed 1 WHAT PRAIER IS AND HOW MANY SORTS OF PRAIER THERE ARE. PRaier is a petition ioyned with an ardent and earnest desire whether vttered in woords or not vttered whereby wee aske of the true god reueiled in the word those things which he hath commanded to be asked of him proceeding from an acknowledgement of our necessity and neede with humilitie and repentaunce and confession of our owne vnworthinesse made in true conuersion vnto God in a confidence and sure trust in gods promises for christs sake our Mediatour Saint Paul maketh mention of three sortes of praier 1. Petitions for good thinges 2. Deprecations against euill things 3. Jntercessions and requestes for others The General of these specials is Praier Likewise Jnuocation and Adoration But praier differeth notwithstanding from Inuocation Adoration For Adoration is often times taken for the whole worship of god because whō we woorship him we account for the true God But praier is a part of Inuocation for Jnuocation compriseth these two as a general his specials namely Petition or praier and thankes-giuing For Inuocation or to Inuocate on God is to craue of the true God any thing that is necessary both for the soule and body and to giue thanks for benefits receiued of him Thankefulnes or Thankesgiuing is an acknowledgement of a benefit receiued and a voluntary binding to the performaunce of duties mutuall possible and lawful Thankefulnes conteineth two things to wit truth and iustice 2 Why Praier is necessarie THE causes for which praier is necessary are these 1 The commandement of God because God hath commanded that wee call vpon him and will this way chiefely and principally be worshiped and magnified by vs. Psa 50.16 Call vpon me in the daie of trouble Luk. 11.2 When ye praie say Our Father c. By these wordes of Christ it furder appeareth that the tongue also is required to praier which we may proue also by other reasons 1 God wil haue himselfe magnified with the tongue which hee created chieflie to this end 2. Out of the aboundance of the heart the mouth speaketh 3 Wee are to doe it that others may follow our example 2 Our Necessitie and Want For wee receiue not of God those blessings which are necessarie for our safety and saluation except we aske them of him For God hath promised them to such only as aske them Nowe what wee speake of the necessitie of praier the same is also to bee saide of the necessitie of Thankesgiuing For without giuing of thanks we leese those thinges that are giuen receiue not such thinges as are to be giuen and are necessarie The necessitie of both will easily appeare whether we consider the effects of faith or the cause of faith and so also faith it selfe Faith is kindled or encreased in no man who doth not aske it no man hath faith who giueth not thankes for it and they which are endued with true faith aske the grace of God and they who haue tasted of gods grace shew themselues thankfull vnto God for it and doe more and more craue and desire it Rom. 5.5 The loue of God is shed abroade in our hearts by the holy Ghost which is giuen vnto vs. And the holy ghost himselfe also is obtained by petition or praiers For the holie Ghost is giuen to none but to him that desireth him 1 Obiection But we see the wicked also to receiue the gifts of the holie Ghost Therefore not onlie they that desire him receiue him Aunswere The wicked verily receiue manie gifts but not those principall giftes neither those that are proper to the Elect such as are faith repentance remission of sins regeneration and furder what giftes the wicked receiue those are not auaileable vnto them neither doe they receiue them to saluation Reply Jnfants craue not the holie ghost and yet they receiue him Aunswere The holy ghost is not giuen but to those that aske him that is to those of yeares and vnderstanding who are able to aske him But euen Infants also aske and craue the holy ghost after their manner hauing to wit in possibilitie an inclination to faith and therefore potentially they aske the holy Ghost or haue an inclination to aske him 2 Obiection The Effect is not before his cause But praiers are the effects of the holie Ghost in asmuch as no man can aske the Holie Ghost who hath not the holie Ghost and hee alone woorketh praier in vs Therefore the Holie Ghost is not receiued by praier but is in vs before praier and so by consequent he is not giuen to them onlie that aske him 1 Aunswere Whosoeuer hath not the holie ghost cannot aske him that is as concerning the encrease of him 2 The Effect is not before his cause that is in order and nature but in time they are both together For the holy Ghost is in vs according to nature before praier because we then first begin to desire him to aske him of God when he is giuen vnto vs. But albeit the Holie Ghost is according to nature or order first in vs yet he is not first in vs according to time For as soone as the holy Ghost is giuen we begin to desire his presence When God giueth his spirit at the same time they aske him vnto whome hee is giuen And the Holie Ghost is giuen to none but to him that desireth him for no man desireth him but he who hath in himselfe the beginning of him Whereas then it is said of Christ Luk. 11.13 How much more shall your Heauenlie Father giue the holie Ghost to them that desire him this must not be vnderstood of the encrease onely but also of the beginning of his giftes and graces 3 What is required to true praier THE conditions and circumstaunces of true praier are 1 A direction of it vnto the true God that wee make our praier vnto the true God manifested in the Church by his Prophetical and Apostolique word by his workes of creation preseruation and redemption of the Church As wee haue receiued so are we baptized and as we are baptized so we beleeue and as we beleeue so wee adore and worship the
all three senses as a little after we shall vnderstand 3 To hallow or sanctifie is in Scripture vsed after three waies 1 Of vs. 2 Of God 3 Of Christ 1 Of vs it is affirmed after a double manner first when wee hallow and sanctifie our selues others And we sanctifie our selues and others when as touching externall and outward thinges we prepare our selues and others to glorifie God For there commeth some holinesse vnto vs by glorifieng of God but none to God Secondlie When we hallowe and sanctifie God Now we sanctifie God 1 When we acknowledge god to be holie or when we acknowledge God to be such as hee hath declared himselfe in his word and woorkes that is when we know and thinke the same of Gods Essence of his wil works of his omnipotency goodnesse wisedome and other his properties which God in his woorde hath commaunded and reueiled that we should know and thinke of them Secondly When we professe God to be holie and so magnifie him according to his will that is when our confession whereby we confesse god to be holy is agreeing with his diuine will And then is it agreeing with his diuine will when we professe the Holines of God both in minde and woorde and also in deede and woorkes Thirdlie When we refer the true doctrine knowledge and profession of Gods holinesse and likewise our praiers and actions and euen our whole life vnto that end whereunto wee ought and whither God hath commanded it to bee referred namely to the glorie and woorship of God himselfe And so wee are said to sanctifie God after the selfesame three waies after which a thing is saide to be holy Wherefore when we desire that the name of God may be hallowed or sanctified wee desire 1 That God would illighten vs with the knowledge of his holinesse 2 That he would giue vs a minde to professe the same in wordes deeds or that he would giue vs faith repentance whereby we may glorifie him and whereby wee may seuer him from Idols and prophane things or lastly that he would regenerate vs and this first by knowledge then by profession and lastly by conformitie according to this his commandement Be yee holie euen as I also am holie 3 That hee would giue vs a mind to professe that holinesse of his diuine Name to his own praise and glorie Hither may be referred that of Austen Giue what thou commaundest and commaund what thou wilt and then shalt thou not commaund in vaine Obiection God is holie enough there is no cause therefore why we should desire that he be hallowed or sanctified Aunswere God is holy in himselfe But wee desire that wee may acknowledge him to be holy and so magnifie him He sanctifieth vs by making vs holy wee sanctifie and hallow God himselfe when we speake that of him which he will haue vs to speake and knowe of him Obiection 2. What belongeth vnto vs to do that should we not desire another to doe But it belongeth to vs to hallow and sanctifie the name of God Answ What belongeth vnto vs to doe that wee ought not to desire another to doe if so we be able by our selues by our own strength to perfourme it But we are not able to doe this Therefore we must desire of God that he will giue vs strength wherby his diuine name may be of vs hallowed sanctified The worde hallowing is affirmed of God not that hee halloweth himself or that another halloweth him seeing he hath none aboue him but because he halloweth and sanctifieth others And others he sanctifieth inwardlie and outwardly Jnwardly by his holie spirit Outwardlie by his woorde Which he effectuateth 1 By separating them from their sinnes 2 By reuiuing quickning them by his holie spirit 3 By the continuing of both 3 The same worde is affirmed of Christ two waies Namely both passiuely and actiuelie Passiuelie 1 Because the Word was ordained and consecrated by the father to the office of the Mediatour 2 Because the humane nature of Christ was cansecrated out of that whole lump or masse that is was selected from among all creatures to the vnion with the Worde 3 Because his humane nature was preserued from sinne for the perfourmance of the Mediatourship The same is also affirmed of him passiuelie because Christ is hallowed and sanctified of vs. Now it is vsed of him actiuely because Christ sanctifieth both himselfe others He sanctifieth halloweth himself as he is the Word and Mediatour The Word did sanctify with his Father that flesh which he tooke by preseruing the same from sinne and by endowing it with al giftes and this so as the Father also himselfe preserued it from sinne and would that christ shoulde become our Ransome As he is Mediatour he sanctified himselfe by his voluntarie obedience towardes his father in offering himselfe a sacrifice for vs. He sanctifieth vs 1 By imputing his own righteousnesse 2 By a reall communicating of his holinesse which is wrought by the holy ghost Concerning all these read Zanch. de trib Eloh lib. 4. cap. 10. The same Zanchius in the same booke cap. 3. pag. 89. cap. 10. pag. 154. setteth downe three waies whereby Christ sanctifieth vs. 1 The Jmputation of his righteousnesse which is considered in his whole humiliation and obedience vnto death 2 The Jmputation of his most perfect holinesse for which he alleageth the place of Paul 1. Cor. 1.30 3 The reall communicating thereof But notwithstanding it is to bee obserued that Zanchius when he expoundeth the place of the Epistle to the Hebrues maketh that holinesse of Christ to cōsist in his voluntarie passion in which sense if we take it it seemeth not much to differ from the imputation of his iustice and righteousnesse which consisteth in obedience THE SECOND PETITION THY kingdome come Thy kingdome come that is let it by continual encreases be augmented and alwaies by a new enlargement and accession let thy kingdome bee extended and multiplied which thou O god in thy Church dost hold and possesse The special Questions concerning the kingdom of god 1 What the kingdome of god is A Kingdome in general is a certaine forme of ciuil gouernement wherein the soueraigntie of rule belongeth to some one person who is furnished with giftes and vertues aboue the rest and ruleth ouer al according to iust honest and certaine Lawes in requiring obedience making Laws defending the good punishing the bad The kingdome of God is the sending of the Son from the father euen from the beginning of the world who should ordain and maintaine a ministerie and should by the same be effectual forcible in working should gather a Church by the woorde and the holy ghost out of all mankinde rule and preserue the same raise it from death adorne it with heauenly glorie that so God may be all in all and maie be magnified by the Church of Angels and men for euer Out of this definition wee may gather
but of Christ who hath fully satisfied him for vs. Reply Then is not yet this freely because wee haue merited it in Christ Aunswere That merit is not our merite because the father gaue vs his sonne freely who meriteth without any merit of ours comming between and that merit of Christ is imputed vnto vs through grace therefore freely for that merit are our sinnes remitted vs whereupon also it is truely and wel added that for Christs satisfaction our sins are not imputed to vs. For we desire not that god would do contrary vnto his iustice would not account vs in mind for sinners but that he would impute vnto vs anothers righteousnes that is the righteousnes of Christ wherewith we being clothed our sins also may be couered 3 Why we are to desire remission of sinnes WE are to desire remission of sinnes 1. That we maie be saued because without remission of sinnes we cannot be saued And this benefite God giueth not but onely to those that desire it 2. That we may be put in minde of the remnauntes of sinnes which are euen in the holiest men and that to this ende that repentaunce maie euermore encrease Wherefore wee are daily also to beg and desire remission of sinnes 3. That wee maie desire and receiue the former blessings because without remission of sins those blessings either are at al not giuen or are giuen to our destruction So the wicked doe indeed often receiue them but not for their saluation as turning rather to their condemnation Obiection What wee haue that we neede not desire But the godly haue remission of sinnes Therefore the godly haue no need to desire it Ans The godly indeed haue remission but not wholy neither also as concerning continuaunce but only as touching the beginning thereof This remission must verily be continued and God also doth continue it to them vnto whom hee remitteth their sinnes in his sonne yet with this condition that they daily pray for and desire that continuaunce Although then god hath remitted vnto vs our sinnes yet hee will notwithstanding that we aske and desire pardon for them and therefore we desire that what sins wee commit or shal commit the same god would remit vnto vs. 4 How our sinnes are remitted vnto vs. OVR sinnes are so remitted vnto vs as wee forgiue and remit our debters And this Christ added 1. That we may rightlie desire remission of sinnes and so that we may come to pray with true faith repentance a signe and token whereof is the loue of our neighbour 2. That when wee finde in our selues true faith and repentance we may so haue a certain argument and comfort in vs that we are of the number of them vnto whom remission is promised and that therefore wee shal doubtlesse obtaine remission of sins when as we may be certainly assured by this that we our selues remit vnto others from our heart their trespasses against vs that we please God albeit many remnaunts of sinne are dwelling as yet within vs. Obiection 1. He that remitteth not is not remitted We remit not Therefore we are not remitted Aunswere He that remitteth not fully and perfectly is notwithstanding remitted so that hee remitte truely and sincerely Obiection 2. Christ willed vs to desire that God will so remitte vs our sinnes as wee remitte our debters But wee doe not perfectlie remit our debters Therefore he willed vs to desire that god wil not perfectly remitte vs our sinnes Ans This is a fallacy of speech deceiuing by miscōstring a word For the particle as in this petition dooth not signifie the degree of remission or a comparison of our remission with that remission wherewith God remitteth vs our sinnes but it signifieth the kinde of remission namely the trueth and sincerity of our remission whereby wee forgiue others from our hart and with a readie wil of forgiuing them or to speak shorter heere is not made a comparison according to degrees but according to the truth of the thing or according to the trueth of remission so that the meaning is so perfectly God remitteth vs our sinnes as we truly and certainely remitte and forgiue our neighbour or Forgiue vs our debts because we forgiue our debters Reply Then is our remission of others the cause why God remitteth vs. Answere This a fallacy putting that for a cause which is no cause For our remission wherwith we forgiue others though not perfectly yet sincerely is only an argument and testimony vnto vs that god wil remit vs our sinnes For our remission and forgiuing of others cannot merit 1. Because it is vnperfect 2. Albeit it were perfect yet should it not merit because what we now perfourme that we owe vnto god For were it so that we did now perfourme perfect obedience to god yet were wee bound of duty to perfourme it Reply But neuertheles yet here is betokened an equalitie of remission in vs and god Aunswere Not an equality but a likenesse and similitude of the kinde of remission Obiection 3. He that remembreth iniuries and is desirous of reuenge doth not truly remit and forgiue But we all remember iniuries and are desirous of reuenge Therefore we doe not truly remit and forgiue Aunswere They that remember iniuries that is without a resistance and dislike of this remembraunce or with a yeelding thereto doe not truely remit If then wee withstand and resist the remnauntes of sinnes which as yet cleaue fast vnto vs and doe not yeelde vnto them nothing hindereth why wee maie not bee saide to remitte others truelie and from our heart and so also to attaine vnto that in regarde where-of this particle as was added of Christ to wit which before also we mentioned to desire and pray rightly Now we rightly pray and desire in faith and repentance both which this petition confirmeth Faith is confirmed and strengthned by this petition because when we truely remit our neighbour we may and ought certainly to resolue that our sins are also remitted vs and so haue we a good conscience are assured that we are heard according to this promise of Christ Math. 6.14 Jf ye doe forgiue men their trespasses your heauenlie father will also forgiue you True repentance also is confirmed and increased in vs by this petition For by this petition we are prouoked and incited to true repentaunce the chiefe part whereof is the loue of our neighbour For if we will be forgiuen we must forgiue others Both causes are conteined in the word of Christ before alleaged out of Matthewe as also in the rest which are presently added in the same place in Matthewe by way of opposition If yee doe forgiue men their trespasses your heauenlie father will also forgiue you that is assure your selues also that your heauenly father heareth you In which worde is comprehended the confirmation of our faith But if yee doe not forgiue men their trespasses no more will your father forgiue you your trespasses In these words is added a spurre to
God is WHen it is demanded who is the tru god Wee must acknowledge God to bee such as himselfe hath manifested himselfe to bee we are to hold most firmly and surely that he alone is the tru god who euen from the beginning of mankinde did not onely manifest himselfe in the nature of thinges by the steppes and prints of his diuinity shining therein but especially in the Church by his woord deliuered and other famous testimonies of miracles deliueries and consolations wherby he plainly teacheth whom what he will be acknowleged and published by vs to be and that he is not acknowleged or woorshiped of any but of them who thinke according to this word both of him and his will neither is the true knowledge of him founde else-where than in this worde The certaintie of this position is hereof most manifest for that all those who imagine GOD to bee other in essence or nature or will than hee hath testified himselfe to bee in his owne manifestations and reueilings doe not embrace and woorship at all the true GOD but an other thing of their owne framing in steede of the true GOD according to these sayings Iohn 4.22 Ye woorship that which ye knowe not we woorship that which wee knowe for saluation is of the Iewes And cap. 5. vers 23. He that honoreth not the sonne the same honoreth not the father which hath sent him Gal. 4.8 But then when ye knewe not GOD yee did seruice vnto them which by nature are not Gods Eph. 2.12 Ye were at that time without Christ were aliants from the common-wealth of Israell and were straungers from the Couenaunt of promise and had no hope and were without GOD in the world Act. 17.23 Whom yee then ignorantly worship him shew I vnto you 1. Iohn 2.23 Whosoeuer denieth the sonne the same hath not the father But against these thinges seemeth that to bee which Paul saith to the Rom. 1.19 That that which may bee knowen of GOD is manifest also in men estranged from christian Religion for that GOD hath shewed it vnto them For the inuisible thinges of him The glimse of nature not sufficient to shew who is the true God that is his eternall power and Godhead are seene by the creation of the world beeing considered in his woorkes to the intent that they shoulde be without excuse And Act. 17. That GOD in former ages did not leaue himselfe without witnesse and that out of the whole nature of thinges but chieflie by the minde of man and the difference of thinges honest and dishonest and by the punishments the of wicked it may in some measure bee gathered not onely that there is a GOD but also what hee is and therefore manie thinges are found to haue beene spoken truely by the heathen and others concerning the vnitie and nature of GOD. But to these obiections wee aunswere that there are indeede some true thinges concerning GOD manifested otherwise also than by the worde deliuered to the Church but by them notwithstanding who is the true GOD cannot bee shewed and that for two causes For first those thinges by themselues are not sufficient For to the knowing of the true God it is requisite that wee knowe and professe not some thinges onely but all thinges which hee openeth of himselfe and woulde haue knowen Moreouer these selfe same true testimonies of God also which remaine in mens minds and in nature all they by reason of a naturall blindnesse in them and prauitie doe manie waies corrupt who in weighing of them followe not the light and interpretation thereof drawen from the worde of God deliuered to the Church when as euen of these thinges which might bee knowen by the helpe of nature manie thinges they doe not knowe manie they faine of their owne which haue nothing agreeing with the nature and wil of God and those thinges which they do retaine in shewe of wordes professe they farre otherwise vnderstand than they are proposed of God and declared in his word and in the Church vnderstoode and so beholding and sounding in their mouth true sentences and sayinges concerning God conceiue neuerthelesse and foster false opinions of him in their mind This answere S. Paul himselfe expresseth Rom. 1. when he addeth That they are inexcusable because that when they knewe god they glorified him not as god Now albeit Philosophicall wisedome cannot therefore shew who is the true god for that concerning the essence nature wil and workes of god The voice of nature concerning god neither to bee reiected nor contemned either in respect of insufficiencie or of mens misconstring it so much as is necessary to bee knowen it doth not teach is diuersly depraued by men so that out of the Church remaineth no true knowledge of god yet neuertheles that voice of the nature of things concerning god ought not for these causes to bee reiected as false or contemned as fruitles For neither is that straight waies false in it selfe which is peruerslie constred of men neither fruitles for al things nor to al men which auaileth the reprobate nothing at all to euerlasting saluation For god will also out of the Church bridle the lewd dissolute by the testimonies which their conscience punishments giue of his will anger and iudgement and according to them will hee haue the life and manners of men ruled Hee will haue mans corruption and his iustice made more conspicuous and cleare in punishing them who stubburnely withstand the knowen truth He wil by natural testimonies mens conscience shewing the imperfection thereof haue men stirred vp to seeke the true God in the Church as it is said Act. 17. That men were therefore placed in the theater of the worlde that they should seeke the Lord if so be they might haue groaped after him and found him Hee will also haue them who are conuerted to him to be more confirmed by the consent of nature and the worde as the often alleadging of naturall testimonies in the Scriptures declareth Lastly he will the imperfection of naturall knowledge being considered haue mens ignorance concerning God acknowledged his mercy magnified who discouereth and openeth himselfe in his woorde God cannot bee defined 1. Because he is immense 2. Because his essence is vnknown vnto vs Yet some way hee may be described which description comprehendeth his attributes or properties the persons principal woorks and by these three is the true God discerned from all false Gods The description of God according to the rules of Diuinitie After this sort then is God Theologically described God is a spiritual essence intelligent eternall infinite other from all the creatures incomprehensible most perfect in it selfe vnmutable and of an immense power wisedome goodnesse true iust chast mercifull bountifull most free angry and wrath with sinne which essence is the eternal father who frō euerlasting begot the Sonne according to his Image and the Sonne who is the coeternall Image of the father